Genesis 1:1 In the beginning God created the heavens and the earth The Christian doctrine of creation In considering the subject of creation we see, first of all, that a distinction must be drawn between what I would call primary and secondary creation. Primary creation is creation proper. It is that grand act whereby Almighty God in the beginning called into being the finite world. Secondary creation, on the other hand, belongs to the sphere of Providence, or to the sphere of the history of the finite world. If we look at the history of the finite world, we see that during its course a vast series of beings have been called into existence. All the generations of mankind have come into existence during ages gone by. In like manner all the countless hosts of living creatures, the animals and plants that inhabit the world. Nor is this all. Men of science now tell us, that even the earth itself, the sun, the moon, and the planets, have come into existence during the history of the world. There was a time in the history of the finite world when there was neither sun, nor moon, nor earth, when the matter of which all these bodies are composed was diffused in a previous state. They have, therefore, like ourselves, received their existence during the history of the world. Now, the origination or bringing into existence of all these things I call a creation. Creation is that which is the work of an intelligent being. It is the giving of existence, by an intelligent being, to that which had previously none. And since all these things have received existence, and have received it at the hand of God, their origination is a creation. I. In regard to , the great difficulty is this--If you will think over what I have been saying to you about it, you will see that the truth of my view all depends upon this, that the laws of nature alone and unaided are not sufficient to govern the course of nature. The view which I have given requires us to suppose that, in addition to the laws of nature, there is needed the Divine Intelligence to combine and direct them. In a word, we must suppose that the Divine Intelligence never leaves nature, but continually guides and directs its course to those great ends and purposes which God has in view. Now here it is that the difficulty comes in. It is held, by a large class of reasoners, that the laws of nature alone and unaided are perfectly sufficient for the purpose indicated. But is this view true? I think not. In fact there are many ways in which I could show its inadequacy were this the place to discuss the question. I shall not attempt any such discussion, but shall content myself with simply pointing out one fact which makes it impossible; I mean the fact that the course of nature is a history. If the course of nature were governed solely by the laws of nature, it must, as a necessary consequence, flow in grooves or cycles. But, in point of fact, it does neither. If we look at the course of nature, we see that it is a varied and ever-varying stream. From the beginning of the world up to the present moment, no two events, and no two objects, however similar, have been exactly the same in all respects. The course of nature is a free, orderly, progressive sequence, or series of events flowing towards, and attaining high ends and purposes. The course of nature being thus confessedly a history, what principle is it, which alone can account for it? You may ponder over the matter as much as you please, you may turn it and twist it in every possible way, but you will in the end be obliged to confess that the only principle sufficient for the purpose, is Intelligence. No other principle but Intelligence can account for the order of a free, varied, and progressive whole such as the course of nature actually is. Why is it that the conviction of a never-ceasing Providence in the affairs of the world is written in such living characters on the hearts of all men? It is from the perception that the course of nature is a history, and the inference which is instantaneously drawn, that it must be ordered by intelligence. The result then is, that the course of nature cannot be conceived by us as possible apart from the Divine Intelligence. We must suppose that the Divine Intelligence presided over it in the beginning and has ever since continuously guided its course. Now what follows from this? It follows that the first chapter of Genesis is literally true, in the sense in which the ordinary English reader understands it. It is still literally true that God created the sun, the moon, the sea, the dry land, the various species of plants and animals. For God prepared the conditions under which all these things came into existence. He guided the course of nature so that it should aid or abut in their production. They are, therefore, His creations; and owe their existence to His creative fiat. I wish I could stay to point out the many striking consequences which flow from this view--the air of grandeur and living interest it imparts to nature, the Divine light it sheds into every corner and crevice of it. But I must content myself with merely indicating one point, viz., how this view satisfies all our religious aspirations. It brings us very near to God. It brings God all round us and within us. But what comes home especially to the religious mind is the assurance which this view gives us, that we, as individuals, owe our existence not to dead and unintelligent laws, but to the will and purpose of the living God. Our individual existence was prepared and intended by God. We are His creation. II. We have next to consider PRIMARY , which is far more difficult. Primary creation, as I have said, is that grand act whereby God called into being the finite world. It differs from secondary creation in these two respects: first, that there were no pre-existent materials out of which the finite world was formed, and secondly, in that the process whereby it was made was not one of natural law, but a process of intelligence. The difficulties which have been raised in modern times against this cardinal doctrine have been very great, and in dealing with them I do not well know how to make myself intelligible to some of you. One of the most perplexing of these difficulties is the view which regards creation as a breach of the law of continuity. The law of continuity obliges us to suppose that each state of the material world was preceded by a previous state. Hence, according to this law, it is impossible that the material world could ever have had a beginning. For the law compels us to add on to each state of things, a previous state, without ever coming to a stop. If we do stop short we break the law. And hence those who take this view would exclude creation, as being nothing else but a stopping short, and consequent breaking of the law. Creation, they say, is the doctrine that there is an absolutely first link in this grand chain, and if we are to adhere to the law of continuity we must exclude it. But this whole view of the matter is radically wrong. In supposing creation to be the first link in the chain of continuity, we necessarily suppose that, like all the other links, it took place in time. There was a time before, and a time after it. But if you will think over the matter, you will see that this could not be; for time only came into existence when the creative process was completed. In fact, space and time, the laws of nature, and the law of continuity, are all relations of the finite world; and they could not possibly have any existence till the finite world itself existed, that is, till the creative act was completed. Hence, if we would grasp in thought the creative act, we must transcend the law of continuity; we must transcend all the laws of nature; we must transcend and forget even space and time. If we would understand aright the creative act, we must view the finite world solely in relation ‘ to the Divine Intelligence, of which it is the product. The great question in regard to primary creation is, Is it conceivable by us? There is a sect of people called agnostics, who say that it is utterly inconceivable, that no intelligible meaning can be attached to the word. They have wrongly compared creation to a process of natural law, and finding no analogy in this comparison, they have rashly set it down as unthinkable by us. But I have shown you that creation is not a process of natural law; I have shown you that it transcends natural law; I have shown you that it is purely a process of intelligence. Regarded in this point of view, I will now show you that it is intelligible to us, not, perhaps, perfectly intelligible, but still so much so, as to afford us a very tangible notion. The Bible conception of creation is simply this. The finite world as a whole, and in each one of its details, was formed as an image or idea in the Divine Intelligence, and in and by that act of formation it obtained objective or substantial reality. God had not, like us, to seek for paper whereon to describe His plan, nor for materials wherein to embody it. By His absolute power, the image of the world formed in the Divine Intelligence became the actual, substantial, external world. It obtained, as we say, objective reality. Thus the finite world was not a creation out of nothing, neither was it the fall of the finite out of the infinite, nor a necessary evolution out of the Divine Essence, it was the objectified product of the Divine Intelligence. It may, however, be said that this goes a very little way in making the act of creation conceivable to us, for we have no experience of the immediate and unconditioned externalization of a mere mental idea, and we cannot imagine how it could be possible. I admit that we have not the experience indicated. And yet, I would ask you, which is the most marvellous point in the whole process--the act by which the image of the finite world was constituted in the Divine Intelligence, or the act by which it obtained objective reality? Plainly it is the former. It is far more marvellous that the finite world in its first beginning, and in its whole subsequent development, should be imaged forth in the Divine Intelligence, than that this image should crystallize into concrete objective existence. Thus the very point of creation which is the most difficult is made conceivable to us by being reflected in the processes of our own minds. We can create to the extent of forming the mental image. It is only in the externalization of our idea that we are hemmed in and hampered by conditions. I maintain, therefore, that the Bible doctrine, whether we believe it or not, is conceivable by us. We have, first of all, a clear notion of the human intelligence, which is infinite and absolute in one of its aspects; this gives us a notion, inadequate no doubt, but still a tangible notion of the Divine Intelligence which is infinite and absolute in every aspect. Then we have a clear notion of the origination or creation of mental images or plans of things by the human intelligence; this enables us to understand how the plan or pattern of the finite world originated in the Divine Intelligence. The last point, viz., the externalization of the Divine idea, is the most difficult. But though a hard one to you and me, you see it did not present the same elements of difficulty to those great men who had made the powers and processes of intelligence their peculiar study. But I will say more for the Bible doctrine. It is the only philosophical account of the finite world that does not throw human knowledge into irretrievable confusion. The bearing of the question is simply this. If we view the finite world apart from intelligence, the moment we begin to reason on it, we fall into contradiction and absurdity. The consequence of this is, that we land ourselves first of all in agnosticism, and then in utter scepticism; disbelieving in God, in the moral world, nay, even in the most assured results of physical science. Hence, if we would save human knowledge, the finite world must be viewed in relation to intelligence; and the whole question lies between the Bible and a doctrine such as that of Fichte. Is the finite world the product of our intelligence? or is it the product of the Divine Intelligence? We cannot hesitate between the two. Indeed the logic of facts has already decided for us. (D. Greig, M. A.) Import of faith in a Creator When man looks out from himself upon the wonderful home in which he is placed, upon the various orders of living things around him, upon the solid earth which he treads, upon the heavens into which he gazes, with such ever-varying impressions, by day and by night; when he surveys the mechanism of his own bodily frame; when he turns his thought, as he can turn it, in upon itself, and takes to pieces by subtle analysis the beautiful instrument which places him in conscious relation to the universe around him; his first and last anxiety is to account for the existence of all that thus interests him; he must answer the question, How and why did this vast system of being come to be? Science may unveil in nature regular modes of working, and name their laws. But the great question still awaits her--the problem of the origin of the universe. This question is answered by the first verse in the Bible: “ In the beginning God created,” etc. And that answer is accepted by every believer in the Christian Creed: “ I believe in one God,” etc. I. WHAT IS MEANT BY ? The giving being to that which before was not. Creation is a mystery eminently satisfactory to reason, but strictly beyond it. We men can do much in the way of modifying existing matter, but we cannot create the minutest particle of it. That God summoned it into being is a truth which we believe on God’ s authority, but which we can never verify. II. BELIEF IN THE OF THE OUT OF NOTHING IS THE ONLY ACCOUNT OF ITS ORIGIN WHICH IS WITH BELIEF IN A AND MORAL GOD. 1. Men have conceived of the relation between the universe and a higher power in four different ways. Either God is a creation of the world, that is to say, of the thinking part of it; or God and the world are really identical; or God and the world, although distinct, are co-existent; or God has created the world out of nothing. (1) If God is a product of human thought, it follows that the universe is self-existent, and that it alone exists. A purely subjective deity is in truth no deity at all. (2) If God and the world are two names for the same thing, though the name of God be retained, the reality has vanished as truly as in the blankest atheism. For such a deity is neither personal nor moral. Murder and adultery become manifestations of the Infinite One as truly and in the same sense as benevolence or veracity. (3) If, to avoid this revolting blasphemy, we suppose God and the world to be distinct, yet eternally co-existent, do we thereby secure in human thought a place for a moral and personal God? Surely not. God has ceased to be if we are right in imagining that there never was a time when something else did not exist independently of Him. (4) It is necessary, then, to believe in the creation out of nothing, if we are to believe also in God’ s self-existent, personal, moral life. 2. Again, belief in the creation of the universe by God out of nothing naturally leads to belief in God’ s continuous providence; and providence, in turn, considering the depth of man’ s moral misery, suggests redemption. If love or goodness was the true motive for creation, it implies God’ s continuous interest in created life. 3. Belief in creation, indeed, must govern the whole religious thought of a consistent believer. It answers many a priori difficulties as to the existence of miracle, since the one supreme inexplicable miracle, compared with which all others are insignificant, is already admitted. 4. Once more, belief in creation is of high moral value. It keeps a man in his right place. “ It is He that hath made us, and not we ourselves.” At first sight, man is insignificant when confronted with external nature. Yet we know that this is not so. The heavens and the earth will pass away. But the soul will still remain, face to face with God. (Canon Liddon.) The Creator and the creation I. THE WHOLE TRINITY, each in His separate office, though all in unity, addressed themselves to the work of creation. 1. The Holy Spirit brooded over the watery chaos. 2. The Son, the Lord Jesus Christ, was that power, or “ Arm of the Lord,” by which the whole work was executed. “ In the beginning was the Word.” 3. The Father’ s mind willed all, planned all, and did all. II. God created ONLY “ the heaven and the earth.” He provided a heaven, but He did not provide a hell. That was provided, not for our world at all, but for the devil and his angels. III. If we ask WHY God created this universe of ours, three purposes suggest themselves. 1. It was the expression and out-going of His wisdom, power, and love. 2. It was for the sake of His noblest work, His creature, man. 3. The heaven and the earth were meant to be the scene of the exhibition of His own dear Son. Remember, that marvellously grand as it was, that first creation was only a type and earnest of a better. (J. Vaughan, M. A.) The Creator and His work I. THEN ATHEISM IS A FOLLY. Atheism is proved absurd-- 1. By the history of the creation of the world. It would be impossible for a narrative to be clearer, more simple, or more divinely authenticated than this of the creation. The very existence of things around us is indisputable evidence of its reality. 2. By the existence of the beautiful world around us. The world standing up around us in all its grandeur--adaptation--evidence of design--harmony--is a most emphatic assertion of the Being of God. Every flower is a denial of atheism. Every star is vocal with Deity. 3. By the moral convictions of humanity. There is probably not an intelligent man in the wide universe, who does not believe in, and pay homage to, some deity or other. II. THEN IS AN . We are informed by these verses that the world was a creation, and not a spontaneous, or natural emanation from a mysterious something only known in the vocabulary of a sceptical philosophy. Thus the world must have had a personal Creator, distinct and separate from itself. III. THEN MATTER IS NOT ETERNAL. “ In the beginning.” Thus it is evident that matter had a commencement. It was created by Divine power. It had a birthday. IV. THEN THE WORLD WAS NOT THE RESULT OF A OF ATOMS. “ In the beginning God created.” Thus the world was a creation. There was the exercise of supreme intelligence. There was the expression in symbol of great thoughts, and also of Divine sympathies. V. THEN IS THE OUTCOME OF POWER. “ In the beginning God created.” There must of necessity ever be much of mystery connected with this subject. Man was not present to witness the creation, and God has only given us a brief and dogmatic account of it. God is mystery. The world is a mystery. But there is far less mystery in the Mosaic account of the creation than in any other, as it is the most natural, the most likely, and truly the most scientific, as it gives us an adequate cause for the effect. The re-creation of the soul is the best explanation of the creation of the universe, and in fact of all the other mysteries of God. (J. S.Exell, M. A.) The theology of creation Man naturally asks for some account of the world in which he lives. Was the world always in existence? If not, how did it begin to be? Did the sun make itself? These are not presumptuous questions. We have a right to ask them--the right which arises from our intelligence. The steam engine did not make itself; did the sun? In the text we find an answer to all our questions. I. THE ANSWER IS SIMPLE. There is no attempt at learned analysis or elaborate exposition. A child may understand the answer. It is direct, positive, complete. Could it have been more simple? Try any other form of words, and see if a purer simplicity be possible. Observe the value of simplicity when regarded as bearing upon the grandest events. The question is not who made a house, but who made a world, and not who made one world, but who made all worlds; and to this question the answer is, God made them. There is great risk in returning a simple answer to a profound inquiry, because when simplicity is not the last result of knowledge, it is mere imbecility. II. THE ANSWER IS SUBLIME. God! God created! 1. Sublime because far reaching in point of time: in the beginning. Science would have attempted a fact, religion has given a truth. If any inquirer can fix a date, he is not forbidden to do so. Dates are for children. 2. Sublime because connecting the material with the spiritual. There is, then, something more than dust in the universe. Every atom bears a superscription. The wind is the breath of God. The thunder is a note from the music of his speech. 3. Sublime, because revealing, as nothing else could have done, the power and wisdom of the Most High. III. THE ANSWER IS . It might have been both simple and sublime, and yet not have reached the point of adequacy. Draw a straight line, and you may describe it as simple, yet who would think of calling it sublime? We must have simplicity which reaches the point of sublimity, and sublimity which sufficiently covers every demand of the case. The sufficiency of the answer is manifest: Time is a drop of eternity; nature is the handiwork of God; matter is the creation of mind; God is over all, blessed for evermore. This is enough. In proportion as we exclude God from the operation, we increase difficulty. Atheism never simplifies. Negation works in darkness. The answer of the text to the problem of creation is simple, sublime, and sufficient, in relation-- 1. To the inductions of geology. 2. To the theory of evolution. Practical inferences: 1. If God created all things, then all things are under His government. 2. Then the earth may be studied religiously. 3. Then it is reasonable that He should take an interest in nature. (J. Parker, D. D.) What we learn here about God 1. His being. 2. His eternity. 3. His omnipotence. 4. His absolute freedom. 5. His infinite wisdom. 6. His essential goodness. (J. White.) A revelation of God and of nature I. A OF GOD. 1. His name: names have meaning. 2. His nature: spirituality, personality. 3. His mode of existence: manifold unity. II. A OF NATURE. 1. Matter not eternal. 2. The antiquity of the earth. 3. The order of creation. (Pulpit Analyst.) Love in the fact of creation I. WHAT IS ? Creation is a work of free condescension on the part of God. There was a time when it was not, and God willed that it should be. It was by Him called into existence out of nothing. It is not only not God, but it is not Divine--partakes in no way of His essence, nor (except in one, its spiritual department, where He has specially willed it) of His nature; has in itself no principle of permanence, cannot uphold itself, but depends altogether for its being, and well being, on the good pleasure of Him, whose Divine love created and upholds it. The world is a standing proof of God’ s condescension--that He lowers Himself to behold the things which are in heaven and in earth, which He needeth not. Creation, viewed in its true light, is as really a proof of the self-forgetting, self-humbling love of our God, as redemption; for in it He left His glory which He had, the Father with the Son, and the Holy Spirit with both, before the worlds began, and descended to converse with and move among the works of His own hands; to launch the planets on their courses through space, and uphold in them all things living by His ever-abiding Spirit. II. WHY IS ? May we presume to ask, What moved Him who was perfect in Himself, who needed nothing beyond Himself, whose character of love was fulfilled in the unity of the Three Persons in the God-head--what moved Him to lower Himself to the creation and upholding of matter, and of life organized in matter? We have already attributed the act to free condescending love; but what love--love for whom? Here again Scripture gives us an answer. “ The Father loveth the Son, and hath given all things into His hand.” “ By Him (the Son) were all things created, that are in heaven and that are in earth, visible and invisible--all things were created by Him and for Him.” I hesitate not then in saying that all creation was the result of the love of the Father for the Son; the result of His Almighty will to carry forward, and to glorify, His Divine character of love, by the glorification of His beloved and only-begotten Son. This world is Christ’ s world--made by and made for Christ--made as the theatre whereon, to all created beings, and even to the Father Himself, was to be shown forth the glorious self-denying love of the Son of God. Thus the world is to the Christian a fact in the very path and process of his faith, and hope, and love. Thus creation is to him part of redemption; the first free act of love of his God, which provided for his being called into existence, as the next free act of love provided for his being called to be a partaker of the Divine nature. (Dean Alford.) Creation I. GOD. No attempt made to prepare mind of reader for idea of God; as though every human being had this naturally; and so they all have. II. CREATED. God made world out of nothing; then He must have absolute power over it and all in it. Nothing can hurt those whom God loves, and protects. Events of world are still in His hands. All must work for Him. III. COURSE AND OF ’ S WORK. 1. Gradual, in measured stages, deliberate. But, observe, never lingering or halting; no rest until complete. Each day has its work; and each day’ s work, done for God, and as God appoints, has its reward. Result may not always be seen; as seed is not seen unfolding beneath ground, yet as truly growing there as when it shoots up green in face of day. So in a good man’ s life. He looks onward. 2. Orderly. (C. P. Eden, M. A.) Creation The language of man follows things and imitates them; the Word of God precedes and creates them. Man speaks because things are; but these are because God hath spoken. Let Him speak again, and things will revert together with man who speaks of them, to nothing. Let us be content to perceive in creation a character which belongs only to God, and which distinguishes His work from that of His creatures. The human mind works only with the materials with which God supplies it; it observes, imitates, combines, but does not create. The best painter in the world, composing the most beautiful picture that ever proceeded from the hand of man, creates nothing: neither the canvas, nor the colours, nor the brushes, nor his own hands, nor even the conception of his work, since that conception is the fruit of his genius, which he has not given unto himself. Trace to the origin of each of the several things which have combined to form this picture, and you will find that all the channels from which they came, converge towards, and meet in the Creator, who is God. In thus showing us from its first page that the visible world has had such a wonderful beginning, the Bible informs us that it is also as a Creator that God saves souls. He not only develops the natural dispositions of our hearts, but creates in them new ones, “ For we are labourers together with God” ; but labourers working like the painter, with what God has given to us. We hear, read, seek, believe, pray, but even these come from God. “ For it is God which worketh in you both to will and to do of His good pleasure” ; and if we seek the principle of our salvation we shall find that we owe all to God from the beginning, and from the beginning of the beginning. “ For we are His workmanship created in Jesus unto good works, which God hath before ordained that we should walk in them.” “ You have been taught in Christ,” writes St. Paul to the Ephesians, “ to put off the old man, to be renewed in the spirit of your mind, and to put on the new man, which after God is created in righteousness and true holiness.” “ In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but a new creature.” Thus speaks the New Testament. The Old uses the same language. Not only does David, rising from his fall, pray in these words by the Spirit: “ Create in me a clean heart, O God, and renew a right spirit within me” (Psalms 51:12); but all the Lord’ s dealings towards the people of Israel, that type of the future Church, are compared by Isaiah to a creation--“ I am the Lord, your Holy One, the Creator of Israel, your Isaiah 43:15). If He alternately deals out to them good and badfortune--He creates. “ I am the Lord, and there is none else. I form the light, and create darkness: I make peace, and create evil: I, the Lord, do all these things” (Isaiah 45:6-7). If He tries them for a time by chastisingthem through the hands of their enemies, He creates: “ Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument of destruction for his work” (Isaiah 54:16). If He raises up prophets to them, He creates: “ I create the fruit of the lips; Peace, peace, to him that is far off, and to him that is near” (Isaiah 57:19); and if ultimately He give to that people, after many vicissitudes, happier days and an eternal rest, He will create: “ For, behold, I create new heavens and a new earth: but be ye glad and rejoice forever in that which I create; for, behold, I create Jerusalem a rejoicing” (Isaiah 65:17-18). The creation of the world affords us a new lesson as to the manner in which God acts in the dispensation of grace. There again, all that God makes is good, and very good; what is evil proceeds from another source. For all that is good and holy, let us ascribe the glory to God; for what is evil let us accuse ourselves. This doctrine, too, is necessary in order that you should not make a false application of what you have just heard respecting the sovereignty of God. He acts as Creator, we should say in things which belong to His government, but He only uses this sovereign power for good; He only gives birth to good thoughts, holy desires and dispositions, consistent with salvation. God creates, but how does He create? At first view we only see here the sovereign Lord, alone at first in His eternity, alone afterwards in the work of creation. But a more deliberate contemplation leads us to discern in this singleness a certain mysterious union of persons previously hidden in the depths of the Divine nature, and displaying itself at the creation, as it was to be manifested at a later period in the redemption of our race. And have you the Father, the Son, and the Holy Ghost? The Three unite in the creation of the world; they unite in the redemption of man; are they also united within you? Are you born of the Father, and become His children? Are you washed in the blood, of the Son, and become members of His body? Are you baptized with the Spirit, and become His temples? Ponder upon these things; for it is not a vain thing for you, because it is your life. Finally, God creates, but for what purpose? does He only wish to spread before you an enchanting exhibition? No, He has nobler designs. The Lord has created all things for His glory, and His first object is to render visible the invisible things hidden within Himself, by giving them a body, and, if one may so speak, by exhibiting them in the form of flesh. (A. Monod, D. D.) Chance cannot explain order in creation How often might a man, after he had jumbled a set of letters in a bag, fling them upon the ground before they would fall into an exact poem, yea, or so much as make a good discourse in prose! And may not a little book be as easily made by chance as this great volume of the world? How long might a man be in sprinkling colours upon a canvas with a careless hand before they could happen to make the exact picture of a man? And is a man easier made by chance than his picture? How long might twenty thousand blind men, which should be sent out from the several remote parts of England, wander up and down before they would all meet in Salisbury Plains, and fall into rank and file in the exact order of an army? And yet this is much more easy to be imagined than how the innumerable blind parts of matter should rendezvous themselves into a world. (Archbishop Tillotson.) Chance not creative Athanasius Kircher, the celebrated German astronomer, had an acquaintance whom he much esteemed, but who was unfortunately infected by atheistical principles, and denied the very existence of a God. Kircher, sincerely desirous to rescue his friend from his mistaken and ruinous opinion, determined to try to convince him of his error upon his own principles of reasoning. He first procured a globe of the heavens, handsomely decorated, and of conspicuous size, and placed it in a situation in his study where it would be immediately observed. He then called upon his friend with an invitation to visit him, which was readily responded to, and on his arrival he was shown into the study. It happened exactly as Kircher had planned. His friend no sooner observed it than he inquired whence it had come, and to whom it belonged. “ Shall I tell you, my friend,” said Kircher, “ that it belongs to no one; that it was never made by anyone, but came here by mere chance?” “ That,” replied the atheist, “ is impossible; you jest.” This was Kircher’ s golden opportunity, and he promptly and wisely availed himself of it. “ You will not, with good reason, believe that this small globe which you see before you originated in mere chance, and yet you will contend that those vast heavenly bodies, of which this is but a faint diminutive resemblance, came into existence without either order, design, or a creation!” His friend was first confounded, then convinced, and, ultimately abandoning all his former scepticisms, he gladly united with all who reverence and love God in acknowledging the glory and adoring the majesty of the great Creator of the heavens and earth and all their host. Order no proof of evolution His (Professor Huxley’ s) conclusion is an hypothesis evolved from an hypothesis. To see that this is indeed the case, let us put his argument in syllogistic form. It is as follows: Wherever we have an ascending series of animals with modifications of structure rising one above another, the later forms must have evolved themselves from the earlier. In the case of these fossil horses we have such a series, therefore the theory of evolution is established universally for all organized and animal life. Now, even if we admit his premises, everyone must see that the conclusion is far too sweeping. It ought to have been confined to the horses of which he was treating. But passing that, let us ask where is the proof of the major premise? Indeed, that premise is suppressed altogether, and he nowhere attempts to show that the existence of an ascending series of animals, with modifications of structure ascending, one above another, is an infallible indication that the higher members of the series evolved themselves out of the lower. The existence of a series does not necessarily involve the evolution of the higher members of it from the lower. The steps of a stair rise up one above another, but we cannot reason that therefore the whole staircase has developed itself out of the lowest step. It may be possible to arrange all the different modifications of the steam engine, from its first and crudest form up to its latest and most complete organized structure, in regular gradation; but that would not prove that the last grew out of the first. No doubt in such a case there has been progress--no doubt there has been development too--but it was progress guided and development directed by a presiding and intervening mind. All present experience is against this major premise which Huxley has so quietly taken for granted. It is a pure conjecture. I will go so far as to say that even if he should find in the geologic records all the intervening forms he desires, these will not furnish evidence that the higher members of the series rose out of the lower by a process of evolution. The existence of a graduated series is one thing; the growth of the series out of its lowest member is quite another. (W. M. Taylor, D. D.) The creation I. In the first place, THE OBJECT OF THIS , OR ACCOUNT OF THE WORLD’ S ORIGIN, IS NOT BUT . Hence it was to be expected, that while nothing contained in it could ever be found really and in the long run to contradict science, the gradual progress of discovery might give occasion for apparent and temporary contradictions. II. Then again, in the second place, let it be observed that THE FACTS IN THIS DIVINE RECORD are,--the recent date assigned to the existence of man on the earth, the previous preparation of the earth for his habitation, the gradual nature of the work, and the distinction and succession of days during its progress. III. And, finally, in the third place, let it be borne in mind that the sacred narrative of the creation is evidently, in its highest character, MORAL, , AND . The original relation of man, as a responsible being, to his Maker, is directly taught; his restoration from moral chaos to spiritual beauty is figuratively represented; and as a prophecy, it has an extent of meaning which will be fully unfolded only when “ the times of the restitution of all things” (Acts 3:2-11 have arrived. Conclusion:--The first verse, then, contains a very general announcement; in respect of time, without date,--in respect of space, without limits. (R. S. Candlish, D. D.) On the existence and character of God I. THE FOUNDED ON THE OF . The belief in causation is one of the primary convictions of the human mind. It will be unnecessary for the purposes of this argument to discuss its origin. It is also certain that this conviction is not the result of any conscious process of reasoning. We acquiesce in it because we cannot help doing so. Anyone may satisfy himself that this is the case, by trying whether it is possible for him to believe that any particular phenomenon has come into existence without a cause. One of these primary beliefs is that every phenomenon must owe its existence to a cause adequate to produce it. This proposition therefore constitutes one of the highest rectitudes which is attainable by man, and lies at the foundation of all reasoned truth. Such being the case, it becomes necessary to determine what we mean by the term “ cause,” not what philosophers mean by it, but what is the idea which the common sense of mankind attaches to it? Unless we are under the bias of some particular theory, we invariably associate the idea of efficiency with that of cause. We may frequently mistake non-causes for causes, but efficiency, i.e., power to produce the effect, is the fundamental idea which underlies the conception of cause in the minds of ordinary men. This being so, the following important consequences follow. 1. Whatever exists in the effect, must exist either actively or potentially in the cause. 2. The cause of one effect may be the effect of some preceding cause. 3. Various things, which philosophers and men of science have designated causes, are not causes, but necessary conditions of the existence of a particular thing. Thus space is the necessary condition of the existence of extended bodies, but is certainly not the cause of their existence. In a similar manner, in the language of the Darwinian theory, the environment of a thing is frequently spoken of as its cause. It may be the necessary condition of the existence of a thing in that particular form, but to designate it its cause is an inaccuracy of thought. The truth is, necessary conditions limit the action of causes, and may direct their activity into this or that channel; but to treat them as causes is absurd, for they neither do, nor can produce anything. 4. Law is not a cause. The reader’ s attention cannot be too carefully directed to this fact, for, in scientific language, law is habitually used as the equivalent of force, and the greatest confusion of thought has been the result; nay, more, it is frequently personified even by those who refuse to allow that we have any means of knowing that the First Cause of the universe is a personal Being. Thus even scientific men are constantly in the habit of affirming that the laws of nature effect this or that; and that feeble man is unable to resist their overwhelming power. The truth is, that while the forces of nature effect much, the laws of nature can effect nothing. What are the laws of nature? They are merely expressions of the definite order of the occurrence of phenomena. I must now recur to one more point above referred to, as fraught with consequences of extreme importance. I have observed that the very conception of an efficient cause (and an efficient cause is the only one which satisfies the idea of real causation), involves the consequence that it must contain within itself, either actively or potentially, all the effects of which it is the cause; otherwise, such portions of the effects which are not inherent in the cause must be self-produced, which is a self-contradiction, or be produced by the energy of an independent Creator, a conclusion which the theist will readily accept. This being so, all the effects, or in other words, the phenomena, which exist in the universe, must exist either actively or potentially in its first cause, i.e., in God. Now, one of the phenomena of the universe is intelligence. Intelligence therefore must exist in God. Another of its phenomena is the moral nature of man, and the principles of morality founded on the moral law. God therefore must be a moral Being. Another of its phenomena is free agency as it exists in man. The first cause of man (i.e., God) must therefore be a free agent. Another of its phenomena is will, for it exists in man. Volition therefore must exist in God. Another of its phenomena is personality, for it exists in man. Personality therefore must exist in God. Another of its phenomena is that its forces act in accordance with invariable law, from which action the order of the universe springs. Invariable law therefore must be an expression of the Divine will, and the love of order must exist in God. This argument may be pursued to a much greater length; but this will be sufficient to indicate its character. II. THE FOUNDED ON THE ORDER OF THE . This argument proves that its first cause (i.e., God) must be possessed of intelligence. It is one of the instinctive beliefs of our minds, when our rational powers have attained their full development, that whenever we contemplate an orderly arrangement of a complicated character, we instinctively draw the inference that it denotes the presence of intelligence. We feel that this is an inference which we cannot help drawing, for order and intelligence are in our minds mutually correlated. Observe, I make this affirmation under the qualification that we cannot help drawing this inference when our rational powers have attained to their full development. I do so because I maintain that the ideal of human nature and the testimony which its constitution affords to the realities of things, are to be found in the perfect and not in the imperfect man. The opponents of theism dispute the correlation of order and intelligence on two grounds. First, they affirm that the conception is an anthropomorphic one, inapplicable to the works of nature. Secondly, that the production of all the phenomena of the universe by the unintelligent forces of nature, acting in conformity with laws from which they are incapable of varying, is an adequate account of these orderly arrangements. With respect to the tact of these objections to the validity of our argument, I answer--First, that our belief in this correlation between order and intelligence is not a relative, but an absolute belief, embracing all things, all places, and all times. Secondly, that even if the objection were valid, it makes no attempt to propound an alternative theory of the origin of these orderly arrangements. Thirdly, the affirmation that the alternative theory, viz., that all existing phenomena have been evolved by the action of the unintelligent forces of nature, in conformity with invariable law,--affords an adequate account of the existence of this order, contradicts alike our reason and our experience. First, it contradicts our reason. What, I ask, is the conclusion which we draw, when we contemplate an orderly arrangement of a complicated character? I answer that we cannot help inferring that it has originated in intelligence. If the suggestion is made, that it is due to what is commonly called chance, we reject it with scorn. Scientific unbelief, I know, affirms that there is no such thing as chance. Let me adduce one or two simple illustrations. Suppose a traveller had met in some foreign country a construction (it is my misfortune, and not my fault, that I can only express myself in language which has the appearance of assuming the point at issue), which on examination he found to bear a striking resemblance to the machinery in the arsenal at Woolwich, and that no one could tell him how it had originated. Further, that he succeeded in setting it in motion; and that after carefully observing it, he discovered that all its movements took place in a constantly recurring definite order. Let us also further suppose, that on making inquiry how it got there, he was told that during some distant period of the past, a number of the unintelligent forces of nature, after a prolonged struggle, had succeeded in evolving this singular result. Would he, I ask, consider this an adequate account of its origin, or view it as an attempt to impose on his credulity? Or let us take a case nearer home, the library of the British Museum for example, or its collections of minerals or fossils. On walking round them he could observe that their contents were arranged in a certain definite order, yet he is entirely ignorant how they got arranged in this order. But he would scorn the idea, if it were suggested to him, that these arrangements were the result of the concurrence of a number of unintelligent forces, and would without a moment’ s hesitation draw the conclusion that they were due to the agency of intelligence. Of this he would feel as certain as of his own existence. These instances will be equally suitable as illustrations of the argument from adaptation. But it will be needless to multiply examples. I therefore ask if in these, and in an indefinite number of similar cases, we esteem this conclusion to be one of the most unquestionable of certitudes, why should the inference become inconclusive, when we observe similar arrangements in the phenomena of nature, the only difference being that the latter are on a vaster scale, and in an endless variety of complication? It follows, therefore, that the alternative suggested by unbelief contradicts the convictions of the reason of an overwhelming majority of civilized men. Secondly, the alternative theory derives no support from experience. No one has ever witnessed an orderly arrangement issue from the meeting together of a number of the unintelligent forces of nature. If on throwing up twelve dice an equal number of times, they invariably fall in the same order, the conclusion is inevitable--they are loaded. In a similar manner the conclusion is equally inevitable, when we contemplate the orderly arrangements of the universe. They are loaded with a Divine intelligence. III. THE FOUNDED ON THE AND WHICH EXIST IN THE , CALLED THE FROM FINAL CAUSES. The argument from adaptation may be best exhibited under two heads. First, those adaptations which denote plan, or the realization of an idea through a gradual course of evolution; and, secondly, those adaptations by which a particular result is produced, and which alone render its production possible. To take an example of each. The human hand, if contemplated as a piece of mechanism, is one of the most wonderful of contrivances. We all know the innumerable and the delicate functions which it is capable of executing. It consists of a number of parts marvellously adjusted and correlated together, which, if any one of them had been different from what it is, or had been differently correlated one to the other, the mechanism in question would either never have come into existence, or it would have failed to produce the results which it is now capable of accomplishing. This serves as an illustration of the argument from both kinds of adaptation above referred to. This marvellous instrument, as it exists in man, is found in embryo in the fore feet of the lowest form of vertebrate animals. Its parts are all found there, yet in such a form that they are utterly unable to produce the results which they do in man. They exist there in type only, or idea, of which the human hand is the realization. Before it has attained to this realization it has appeared in different orders of animals, each time making a nearer approach to the realization which the idea has received in the hand of man, and each time correlated to a corresponding advance in mind. Throughout the whole series of these improvements in the instrument, we recognize what in ordinary language we designate a plan, or, the gradual realization of an idea, commencing in a very rudimentary form, and gradually attaining to higher stages of perfection, until it has culminated in the human hand. A process of this kind, when we witness it under ordinary circumstances, we designate a plan. But a plan implies the presence of intelligence. When, therefore, we see such plans carried out in nature, which only differ from ordinary ones in the multitude of the adaptations and correlations which are necessary to enable them to become realities, we may surely draw the inference that they must have originated in intelligence. But the hand forms an apt illustration of the other kind of adaptation. I have already observed that it is admitted on all hands to be a marvellous piece of mechanism, so constituted as to be capable of executing an almost endless variety of functions. The unbeliever, however, asks us to believe that this affords no proof that it has originated in intelligence. But if he were to fall in with an instrument devoid of life, which was capable of executing only ball of the functions which are performed by the human hand, he would not only infer that it had had a contriver, but he would be loud in the praises of his ingenuity. Why then, I ask, should the contemplation of the one piece of mechanism afford unquestionable evidence of the presence of an intelligent contriver, and the contemplation of that of which it is the copy, only far more elaborate and perfect, afford none? The reason why the opponent of theism accepts the one inference, and rejects the other, must be left to him to explain. I will only adduce one further illustration, viz., our faculty of hearing, because this is effected by three sets of adjustments, each of which is entirely independent of the others; and each of which consists of a number of complicated correlations. The first of these adjustments consists of the vocal organs, which form a musical instrument of a far more complicated character than has ever been invented by man. Be it observed also that this musical instrument is so constituted, that it subserves a multitude of purposes beyond the production of noise. Yet exquisite as this instrument is, it never would have produced a single sound unless it had been correlated to the atmospheric air, or the air to it, in such a manner that its waves should correspond with the different movements of the instrument. These correlations, in order theft they may produce musical sounds, must be of the most complicated character; and yet the one set are absolutely independent of the other. Yet both these sets of marvellous adjustments and correlations would fail to produce a single sound, except for the existence of another highly complicated set of correlations and adjustments, independent of both, viz., the human ear, adapted to receive the impressions of the waves of sound, the auric nerves, and the brain to perceive them, and the human mind to interpret their meaning. Each of these is composed of a number of the most complicated adjustments; and unless the entire series, of which all three sets of adaptations are composed, had been mutually correlated the one to the other, with the utmost care, hearing would have been impossible, and the remaining complicated adjustments would have existed in vain. I have only adduced these two examples for the purpose of illustrating the nature of the argument. The reader must estimate its force, remembering only that the universe is admitted on all hands to be full of similar adjustments, in numbers which surpass the powers of the human intellect even to conceive. What then must be the conjoint force of the whole? Let me draw the inference, Reason affirms that the theory that these adaptations, adjustments, and correlations, with which every part of the universe abounds, have originated in an intelligence which possesses a power adequate to their production, is an account of their origin which satisfies the requirements alike of common sense and a sound philosophy; or to employ the metaphor used above, these adjustments, adaptations, and correlations proclaim the fact that the forces of the universe are everywhere loaded with intelligence. This argument acquires an additional conclusiveness, the amount of which it is difficult to estimate, from considerations derived from the mathematical doctrine of chances. I have already observed that these adjustments and correlations are conditioned on a number of the forces of the universe concurring in meeting together at the same time and place; and that if any one of them had failed to do so, the result produced by their correlation would have either not existed at all, or would have been a different one from that which would have been produced by the conjoint action of the whole. Now, it is obvious that if these adaptations, etc., have not been produced by a superintending intelligence, they can only have been the result of that fortuitous concurrence of forces which we have above described as constituting what is popularly designated chance. This being so, the production of those sets of complicated correlations, which I have above described as necessary for the production of that infinite variety of sounds which the ear is capable of distinguishing, by the fortunate meeting together of a number of independent forces at the same time and place, in accordance with the mathematical doctrine of chances, could only be expressed by a fraction, which, if its numerator is unity, its denominator would be some number followed by an array of ciphers, the length of which I must leave to the reader to conjecture. But this is only an inconsiderable part of the difficulty which besets the theory which I am controverting. This process would have to be repeated in the case of every independent correlation in the universe; and to get at the combined result, these fractions would have to be multiplied together; and the result would be a fraction whose numerator is unity, having for its denominator some number followed by an array of ciphers continued ad infinitum. According, then, to the mathematical doctrine of chances, it is an improbability, amounting to an impossibility, that these adaptations and correlations can have been the result of a fortuitous concurrence of the unintelligent forces of nature. They must then originate in intelligence. The theory which opponents of theism ask us to accept, as affording a rational account of the origin of those adaptations and correlations with which the universe is full, is this. The forces of the universe have gone on energizing in conformity with laws from which they cannot deviate during the eternal ages of the past; and in their course have passed through every possible combination. The unstable ones have perished, and the stable ones have survived, and by means of this ever-reiterated process have at length emerged the order and adaptations of that portion of the universe which is destitute of life, without the intervention of intelligence. How these forces originated, and became endowed with their specific qualities, which have rendered them capable of effecting such marvellous results, we are asked to believe to be a secret into which the limitations of the human mind render it impossible for us to penetrate, and which must therefore remain forever unknown. But with respect to the process by which animated existence has been evolved, its language is less vague. Its theory is as follows. The original germs of life, the existence of which it is compelled to postulate, and which, in a manner wholly unaccounted for, became possessed of a most convenient power of generating their like, with a number of inconsiderable variations, produced a progeny greatly in excess of their means of subsistence. Hence originated among them a struggle for life, with the effect that the weaker living forms have perished, and the stronger, i.e., those better adapted to their environment, have survived. This struggle has been continued during an indefinite number of ages. This theory is called the theory of natural selection, or the survival of the fittest in the struggle for existence; and modern atheistic unbelief propounds it, aided by another theory, viz., that of sexual selection, and a third, viz., that of the accumulation of habits through a long succession of transmissions from remote ancestors, which have gradually become fixed, as an adequate account of the origin of all the adaptations and correlations which are presented in the existing forms of animal and vegetable life. This theory utterly breaks down, as affording even a specious account of the origin of these adaptations and correlations at several points. First, it fails to account for the origin of life, or to show that it is possible to produce living out of non-living matter. Until it can effect this, it is simply useless for the purposes of atheism. Strange to say, unbelief is now compelled to live by faith. It is confident that the discovery will be made hereafter. Secondly, it fails to give any account of the origin of those qualities, which the original germs of life must have possessed, in order that a starting point may be found for the course of evolution which it propounds. Thirdly, it assumes the concurrence of a multitude of fortunate chances (I use the word “ chance” in the sense above described), so numerous as to approximate to the infinite, of what common sense and reason refuse to believe to be possible, and which hopelessly conflicts with the mathematical doctrine of chances and probabilities. Fourthly, it demands an interval of time for the carrying out of this vast process of evolution, which although abstractedly possible, other branches of science refuse to concede to it as lying within the existing order of things. Fifthly, it utterly fails to bridge over that profound gulf which separates the moral from the material universe, the universe of freedom from the universe of necessity. All that it can urge with respect to the origin of life and of free agency, is that it hopes to be able to propound a theory at some future time which shall be able to account for these phenomena. Sixthly, the theory in question, including the Darwinian theory of the production of the entire mass of organisms that have existed in the past, and exist in the present, by the sole agency of natural selection, without the intervention of intelligence, is, in fact, a restatement in a disguised form of the old theory of the production of all the adaptations and correlations in the universe, by the concurrence of an infinite number of fortunate chances--a theory which contradicts the primary intuitions of our intellectual being. Seventhly, as a fact, the recorded observations by mankind for the last, say, four thousand years, show no instance of evolution of one species from another, but display variation, not infinite but limited, and recurrent to the original form. Eighthly, as a fact, geology (Palaeontology) shows the same absence of such evolution and of indefinite variation. Ninthly, all the ascertained facts point only to creation by a plan, or in accordance with a rule, which permits variability within discoverable limits, and requires adaptation, and therefore furnishes no evidence of evolution of species. Let me set before the reader in two sentences the result of the foregoing reasonings. The atheistic theory of evolution utterly breaks down as affording a rational account of the origin of adaptations and correlations with which every region of the universe abounds. Consequently the theistic account of their origin, which satisfies alike sound philosophy and common sense, is the only adequate one; or, in other words, they have originated in an intelligence which is possessed of a power adequate to their production. IV. THE WHICH IS BY AND THE MORAL NATURE OF MAN. Two universes exist beside each other. One, in which the laws of necessity dominate; the other in which free agency is the essential factor. The first may be designated the material, and the second the moral universe. These are separated from each other by a gulf which no theory of evolution can bridge over. When the first free agent came into existence, a power essentially different from any which had preceded it was introduced into that universe, where necessary law had hitherto reigned supreme. The question therefore presents itself, and demands solution: How did it originate? It could not have produced itself. It therefore issued from a cause adequate to produce it. That cause must ultimately resolve itself into the first cause of the universe, that is, God. From this follow the following conclusions--Man is a free agent; therefore God must be a free agent. Man’ s free agency is limited by conditions; but God is not limited by conditions. Therefore His free agency is more absolute and perfect than the free agency of man. A moral universe exists. God is the cause of its existence. Therefore the essential principles of morality, as affirmed by conscience, and witnessed by the moral nature of man, must exist in God. Personality exists in man as an essential portion of his moral nature; therefore, He who framed man, i.e., God, must be a person, who is at the same time the Creator, the Upholder, and the moral Governor of the universe which He has created. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 1:2 And the earth was without form and void; and darkness was upon the face of the deep Genesis of order I. OF THE PASSAGE. 1. The primeval chaos. (1) Origin of chaos. The direct issue of the Creative Will. God created the atoms of the universe, starting with them in a chaotic state. (2) Picture of chaos. All the elements which now exist were doubtless there; but all were out of relation. (3) Confirmation of science. If the magnificent nebular hypothesis of the astronomers--first propounded by Swedenborg, adopted by Kant, elaborated by Laplace and Herschel, and maintained with modifications by such scientists as Cuvier, Humboldt, Arago, Dana, and Guyot--be true, there has been a time when the earth, and indeed the whole universe, was in a state of nebula, or chaotic gaseous fluid. As such, the earth was indeed without form and void, and darkness was on the face of the deep. Being in a gaseous state, it was “ without form and void” ; being as yet in an inactive state, it was “ dark” ; being in a state of indefinite expansion, it was a “ deep.” 2. The organizing energy. (1) The breath of God. (2) Moved over the face of the fluids. II. And now let us attend to THE MORAL MEANING OF THE STORY. 1. And, first: all life begins chaotically. It is true of physical life. Look at this bioplast; the most powerful microscope fails to detect in it much sign of system, or structure: the most that it detects is a tiny grouping of seemingly unarranged, chaotic material; in fact, so structureless does it seem, that the microscope declines to prophesy whether it will unfold into a cedar, an elephant, or a man. Again, it is true of intellectual life. Look at this newborn infant: how nebulous and chaotic its conceptions! Your little one may grow into a Shakespeare; but at present, and intellectually surveyed--forgive me, fond mother, for saying it--your little one is scarcely more than a little animal. Do we not apply indiscriminately to infants and animals the impersonal pronoun “ it” ? Once more: it is true of moral life. That is not first which is spiritual, but that which is natural: then that which is spiritual. Look at humanity as a whole, and through the ages, ancient, mediaeval, modern, How vast but abortive its endeavours! How besmeared its history with idolatries, barbarisms, wars, butcheries, oppressions, crimes, blasphemies! Verily, humanity, compared with its latent, transcendent possibilities, is indeed a chaos, without form, and void, and darkness is over its deep. And what is so sadly true of humanity as a whole, is as sadly true of each member of humanity, at least in his natural, or rather unnatural, denatured state. For each man is a microcosm, a miniature world of his own. And each man, compared with what is conceivable concerning him, is a chaos. 2. Is there any hope here? Thank God, there is. That same breath of God which moved over the face of those ancient fluids, is moving today over the soul of humanity. Ah, this is the blessed energy by which the chaos of our moral nature is being organized into order and beauty. Observe: as, in shaping the material earth out of the old chaos, the Spirit of God added no new elements, but simply fashioned into order the old; so, in organizing the spiritual chaos, He adds no new faculties, but simply quickens and organizes the old. What man needs is not creation, but re-creation; not generation, but regeneration. And this it is which the Holy Ghost is achieving. Brooding, incubating as God’ s Holy Dove over the chaos of humanity, He is quickening its latent forces, arranging its elements, assorting its capacities, organizing its functions, apportioning its gifts, perfecting its potentialities: in short, completing, fulfilling consummating man in the sphere of Jesus Christ. (G. D. Boardman.)An emblem of unrenewed man I. OF GOOD. Chaos was absolutely unproductive. Not a single tree, bush, or flower. Not even the seeds of any useful herbs. So is man as a spiritual being till God’ s Spirit begins to work on his fallen nature. “ In me, that is, in my flesh, dwelleth no good thing.” II. . A meet covering for such an unsightly spectacle. The wicked man is said to “ walk in darkness” (1 John 1:6); “ darkness blindeth his eyes” (1 John 2:11); his “ understanding is darkened” Ephesians 4:18); his “ foolish heart is darkened” (Romans 1:21); he “ loves darkness rather than light” (1 John 3:21); “ he knows not nor understands, but walks on in darkness” (Psalms 82:5); and if he repent not he “ shall be cast into outer darkness” (Matthew 25:30). The children of God were “ at one time darkness, but now are light in the Lord; “ “ they walk as children of light” (Ephesians 5:8); they are “ called out of darkness into marvellous light” (1 Peter 2:9); they are “ delivered from the power of darkness” (Colossians 1:13); they “ cast off the works of darkness, and walk honestly as in the day” (Romans 13:12-13). III. . The chaos was a hideous mixture of all discordant materials--earth and water; mud and rock; vegetable and mineral; mire, slime, lees, scum, clay, marl, crag, and pool. This is but a faint image of the turmoil, struggle, and strife that go on continually in the heart of a man who is under the dominion of “ lusts and passions that war against the soul.” Was there a visible form? If so it may have been some white cloud like the Shechinah. But if cloud there were, there was no vitality in that; it was only a symbol made use of by the vitalizing Agent to intimate that He was present. This power was-- 1. Silent in its operation. 2. Efficacious. 3. Instantaneous. In one word, the chaotic state of man’ s soul before God can only be restored to light, warmth, order, beauty, and life by the working of the Divine Spirit, through applying “ the truth as it is in Christ Jesus” as the means. This work is done silently and gently. Zaccheus was thus awakened Luke 19:5-8); Nathanael (John 1:47-49); the woman of Samaria John 4:9-29). The teaching of chaos I. THAT THE MOST AND RUDE OF THINGS ARE NOT TO BE OR . “ And the earth was without form and void.” 1. This may be true of the world of matter. 2. This may be true of the world of mind. Desolate. Not peopled with great thoughts. Not animated by great and noble convictions. 3. This may be true of the world of the soul. The soul life of many lacks architecture. II. THAT THE MOST RUDE AND OF THINGS, UNDER THE CULTURE OF THE DIVINE SPIRIT, ARE CAPABLE OF THE HIGHEST UTILITY AND BEAUTY. 1. This is true of the material world. The earth was without form and void; but now it is everywhere resplendent with all that is esteemed useful and beautiful. It manifests a fertility most welcome to the husbandman. Whence this transition? It was the gift of God. It was the result of the Spirit’ s hovering over the darkness of Nature. The world is under a Divine ministry. 2. This is true of the world of mind. The chaos of the human mind is turned into order, light, and intellectual completion, by the agency of the Divine Spirit. 3. This is true of the world of soul. The chaos of the soul of man can only be restored by the creative ministry of the Holy Spirit. He will cause all the nobler faculties of the soul to shine out with their intended splendour. He will make the soul a fit world for the habitation of all that is heavenly. (J. S.Exell, M. A.)Without form and void 1. A type of many souls. 2. A type of many lives. 3. A type of many books. 4. A type of many sermons. 5. A type of many societies. (J. S. Exell, M. A.)On looking back to original condition The best way to judge of things aright is to consider them in their first original. 1. To bring down our pride. 2. To quicken our endeavours. 3. To fill our mouths with praises to Him that made us what we are, and might have continued, without His free and infinite mercy. (J. White.)The chaos The text is easily divided into two parts: first, the earth was without form, and void, and darkness was upon the face of the deep: second, the Spirit of God moved upon the face of the waters. I. The first subject then for our consideration is THE STATE OF THE WORLD IN THE OF TIME. The earth was without form, and void; and darkness was upon the face of the deep: that is, the earth lay a hideous, barren, and desolate heap; as a waste, howling wilderness, earth and sea mingled together. How short and wretched must have been the existence of creatures, if God had doomed any to dwell in such a state!--how utterly impossible would it have been for them to fix a comfortable habitation, or to remedy one even of the existing evils! Where should we have made our pleasant homes and warm firesides? Could we “ have commanded the morning, and caused the day spring to know its place” ? Could we have driven away the darkness, or “ have shut up the sea with doors” ? 1. Here, then, we are led to reflect, first, upon the wisdom and goodness of God manifested in His gracious design in the creation. God had no design to form creatures for misery, but for happiness, as the apostle declares when speaking of the Christian dispensation: “ God hath not appointed us to wrath, but to obtain mercy by Jesus Christ.” So here He had determined to make man; but to make him, not a child of sorrow, but a comfortable and happy creature: He therefore first begins, with infinite goodness, to prepare him a pleasant and goodly dwelling place. But which among the angels would have supposed that He would form it from this gloomy chaos, this miserable and barren spot we have been considering? They had no such power themselves, not the mightiest of them; and it is probable they did not yet know the almighty power of God, or, at least, that they had not seen it so marvellously displayed. When, therefore, He fixed the foundation of the earth, and formed the world, He tells Job that then “ the morning stars sung together, and all the sons of god shouted for joy” : they sung of the mighty power and glory of God: they shouted for joy at the goodness and wisdom of their everlasting Father, here displayed so gloriously. Thus, when we consider the works of the Holy Spirit, how lovely does He himself appear to us!--how worthy of our highest adoration and gratitude! But, further, the word here translated “ moved,” literally means settled or brooded, and it is understood by some to express that act of the Holy Spirit by which He imparted life and activity. This is the peculiar office of the Holy Spirit, “ it is the Spirit that quickeneth,” saith our Saviour: “ the Spirit giveth life,” says St. Paul: it was the Spirit that “ raised Jesus from the dead” : it is the Spirit that shall breathe upon our dry bones, that they may live; for in like manner it was the Spirit of God that entered Adam, and man became a living soul. To this Holy Spirit of God then we are indebted, not only for our own life and preservation from day to day and from year to year, but for all those living creatures which increase and multiply to supply us with food and clothing, and many other comforts. As often, therefore, as we use them, should not our hearts be grateful to Him who is the author of them, and take heed not to abuse them? Now, we have considered the state of this world before the Word of God and the Spirit of God began their operations upon it. You have seen its disorder and confusion, its barren, empty, and useless condition, and the utter darkness in which it was buried. You have seen, then, an exact representation of the fallen state of man, and what the Word and Spirit of God, and these only, can do for him. The whole soul and body of man without these is without form, and void: his heart is a misshapen, hideous, and disordered mass of empty, unprofitable, and good-for-nothing matter; and, when the Holy Spirit of God enters it, He finds it lifeless, dark, and barren, and, like the unrestrained and troubled waters, all ruinous and in wild disorder, as in chaos. This is the state of man, and therefore he is fit for nothing else but destruction, except he is rendered “ fit for a habitation of God through the Spirit.” There is, as in chaos, a continued strife of elements within us, a continual war and confusion among “ our lusts, which war in our members” : we “ are full of uncleanness,” ungodliness, intemperance, and sin: while the ungoverned waters struggle for a vent, and rage and swell, the earth is rent and torn asunder, and at last overwhelmed; and thus, while one desire, one lust, one inclination in our frame rages, and is indulged, another part of us is convulsed and disordered, and at last perhaps “ sudden destruction comes upon us.” Here, then, we see the free mercy of God towards us, in His willingness to rescue us from this chaotic state. It is plain, then, that a change must be wrought in us if we would be saved: for think not that God will pollute His heavens with such creatures: think not that He will suffer the holiness and harmony of heaven to be interrupted by unsubdued, deformed man. This change, then, from darkness to light, from barrenness to fruitfulness, from confusion to peace, from sin to holiness and loveliness, and happiness, in short “ from the power of Satan unto God,” this change is needed in all, and none can be saved without it; and it is the work of the Word and Spirit of God: none other can do it; none other has any part in it. I say it is the work of the Word and Spirit: not the Word alone, nor the Spirit alone; but it is the work of the two conjointly. (J. Matthews, M. A.)The inability of chaos apart from God to evolve order It would be unphilosophical to hold that chaos evolved from herself the order that everywhere appears. Can I believe that the pile of rubbish that marks the site of Babylon will ever produce a city so beautiful and magnificent as that which witnessed nightly the revels of the Chaldean Monarchs? Shall I see, as if by magic, street after street arise, square after square occupy its ancient position, temple after temple point its glittering canopy to heaven; shall I see the city enclosed by walls, filled with a busy, trading, pleasure-seeking population, and be told that all this order, and magnificence, and life, has come of the pile of ruins? (G. Wight.)The chaos of the earth illustrated by the chaotic condition of the moon Of such a condition of the earth, a definite idea may be formed by an examination of the moon’ s surface--a very chaos of explosive action. Thousands of small pits are there, and, as certainly, immense chasms, whose flattened interiors rival a congeries of English counties, while stupendous ridges and peaks encompass them, standing out like the Apennines and Pyrenees, and sometimes transcending the loftiest eminences of the Alps. He who has traversed the Great Schiedegg and the Wengun Alp, beneath the shadow of the almost vertical steeps of the Wetterhorn and the Eiger, has been awe-struck by summits so towering, and descents so profound; and yet feeble is their image of the heights and depths of the moon’ s Himalayas. What evidences are these of volcanic agency, while other elevations, due possibly to the same mighty power, astound him who steadily contemplates them, by their rectilinear extent. Yet, amidst these cindery plains, no river makes a path, no stream meanders; down those precipices neither silver thread of water winds its way, nor is there the gushing, the tumbling, and foaming of some huge cascade; and hence the great desert of Africa resembles the naked and arid wastes, where no life springs forth to relieve, much less to cheer, this immense scene of unmitigated desolation. As, then, the moon is, so was this earth of ours, when Moses described not its contents, of which he knew nothing, but its surface, as without form and void. (C. Williams.)And the Spirit of God moved upon the face of the waters:-- The work of the Holy Spirit It is a significant, suggestive fact, that the work of the Holy Spirit is historically coeval with the work of creation. The Divine Being who inspired the Bible appears upon its first page, a mystic centre of light and beauty in the midst of an universe of darkness. And St. Paul tells us that God the Holy Spirit, who first illumined the dark world of matter, still illuminates the dark world of mind. All is midnight in the heart, mind, and soul of a sinner, until He, the Light of Life, saith, “ Let there be light.” I. The work of the Spirit in the NATURAL man. The force of Paul’ s allusion to the creation in Genesis implies that man’ s original earth, in its perennial darkness, waste, and submersion, is a type of man’ s heart, as nature moulds it, and sin corrupts it. “ The earth was without form and void” ; and the heart is without grace, or capacity of spiritual discernment, till the Spirit of God moves in His creative, enlightening energy, upon both the one and the other. This is equally true of every man, for “ who maketh thee to differ? and what hast thou, O man, that thou didst not receive? “ It is our part to preach Christ, but it is the Spirit’ s office to convince “ of sin, righteousness, and judgment.” The Spirit Himself is the foundation of all spirituality. “ It is the Spirit that quickeneth, and the Spirit giveth life: the words that I speak unto you, they are Spirit,” because He spake in the Spirit, lived in the Spirit, and commanded His disciples “ to wait” for the Spirit, before they commenced their ministry, that they might be “ endued with power from on high.” That is the only power still to convert souls. The most powerful ministry is simply that which is the most spiritual, which most prays in the Spirit, preaches in the Spirit, lives in the Spirit, and most constantly insists upon congregations seeking the Spirit, and resting on His gifts and graces as their only source and secret of edification. II. The work of the Spirit in the man. “ The path of the just is as a shining light, that shineth more and more unto the perfect day,” for He who gives the first convicting and converting impulse, “ giveth more grace.” As the original motion of the Spirit of life and light was followed by the creation of the sun, the moon, and the stars, each in their appointed orbits, fulfilling their Creator’ s munificent purposes of love and goodness; so the work of the quickening Spirit in individual regeneration is succeeded by ampler revelations of Christ as the “ Sun of Righteousness,” the centre of His redeeming system; of the Church, as His satellite, “ fair as the moon,” borrowing all her light and influence upon many waters from the Lord, whose fainter image she is, a light shining in dark places: and of Christ’ s ministers and sacraments, as stars in His right hand, by whose “ lesser lights” He deigns to carry on His gracious offices of mercy to “ a world lying in darkness, and in the power of the wicked.” But it is the Spirit which gives the weight and efficacy to all these means of grace, and channels of edification, by which the child of God is built up in his most holy faith, and rendered more and more conformed to the image of God’ s dear Son. At every step there is the scriptural impress of the Spirit, from first to last. (J. B. Owen, M. A.)The Spirit of God considered as the chief agent in the work of the new creation In fulfilment of this process of new creation, the Spirit of God descends upon the benighted surface of the human soul. 1. In order to dissipate the darkness in which it is naturally involved. The mind of man, as disordered, corrupted, and clouded by sin, may well be compared to that confused and rayless obscurity which rested over the face of the abyss. It is enveloped in a thick, impenetrable mantle of ignorance, prejudice, and unconcern. And it is only when the Spirit of God begins to move upon the stagnant waters of his cold and damp indifference, that light breaks in upon his mind. 2. Another function equally necessary and important, which the Spirit of God performs in the new creation of the soul, is that of purification. The mind of each one of us, by nature, is full of all impurity and pollution. In this condition we are utterly unfit for the service of God here, and the presence of God hereafter--unfit for communion with God by prayer and devout meditation--unfit for the suitable and acceptable discharge of any one of the duties of God’ s worship--unfit for life--unfit for death. Under these circumstances it becomes a question of supreme and paramount importance, whether a renovating process has been commenced upon us--whether, under the influence of the salutary motions of the Spirit of God, we have made it our endeavour to cleanse ourselves from all impurity of flesh and spirit, and to perfect holiness in the fear of God--whether the various streams of thought, feeling, and conduct, are gradually purifying from their drossy and turbid aspect, and whether our whole character from day to day becomes more thoroughly assimilated to the Divine image, and assumes more of the complexion and the hue of heaven. 3. In connection with the effects already specified, the human soul requires to be reduced to order, and to be harmonized in its various principles and habits. By the fatal shock which it received in Eden, the whole system has been disorganized. In relation to the character and attributes of Jehovah--to His revealed will and the whole range of His service--to the objects and pursuits connected with a spiritual and eternal world, it is altogether out of joint. By the original apostasy from God, in fact, the whole nature of man went to wreck. The various elements of his being forsook their proper combination and position in the system, and entered into new and most destructive relations. The wild and tumultuous anarchy of his affections is like the troubled sea when it cannot rest, whose waters cast up mire and dirt. The scene of chaos, in which heaven and earth, fire and water, were commingled together into one vast ocean of jarring elements, was not more replete with confusion than is the mind, when let loose unto itself, and freed from the soothing restraints, and the controlling and regulating impulses, of that Spirit which moved upon the face of the waters. It is this Spirit alone, who can rectify the deep disorders of our nature. It is He alone who can separate, direct, soothe, and harmonize the warring elements of our carnal and unsubdued mind, and reduce every faculty and affection into the cheerful and meek obedience of the faith. It is He alone who can restrain the aberrations of the judgment--who can check the wanderings of the imagination--who can curb the impetuosity of the passions, and attemper the whole soul and spirit into one harmonious and well-balanced scheme of Christian character and conduct. Other means may be used, indeed, and ought to be used. The Bible should be read--the ordinances of religion should be attended--the duties of prayer, and devout meditation and reflection, should be solemnly and uninterruptedly discharged; but other means, without the accompanying and moving energies of the Spirit, will be found ineffectual. 4. Nor is the Spirit merely the author of light, purity, and order, in the formation of the new creature, but life itself: that which is essential to the exercise and enjoyment of all other endowments in His special gift. While He moved upon the face of the waters, the command went forth, and they were at once seen to teem with animated existence. Impregnated with His vital energies, the great deep became instinct with life and motion. The various forms of vegetable and organized existence--the tenants of the ]and, and those that wing their flight through the regions of air, were seen to burst forth from its capacious bosom, until every quarter of the universe became peopled with its appropriate inhabitants. The great Spirit, who was thus the primary agent in kindling material nature into life, is also the author of that higher life which pervades the new creation. (J. Davies, B. D.)The creation I. THE SPIRIT OF GOD BROUGHT ORDER AND TO THE WORLD. How did that shapeless mass become such a world as this? What account of the transition does science give? It says, “ Change succeeded to change, in strict accordance with physical law, very slowly but surely, with no sudden transitions, till, step by step, the one condition passed into the other.” Those regular changes were all that appeared; and they are all which appear now, though the same changes are still going on. We cannot see the intelligence, the mind, which directs the works of nature; but it is equally true that we cannot see them in the works of man. Yet the mind of man is at work, though invisible, animating his body; and it is truer to speak of his mind as planning the house he builds, and the steam engine he sets to work, than to say that the materials came together into their right places, though that is all that we see. And so it is truer to say that the Invisible Mind, the unseen Spirit of God, moved upon the formless earth, and brought it to its present ordered form, than to say it happened so. Science mentions only what appeared; but Genesis tells the deeper truth, that the informing mind accomplished all--Genesis, which was written centuries before science was born. There is special fitness in the words employed, “ The Spirit of God moved upon the face of the waters.” It indicates the quiet untiring ways in which God works in the heavens and the earth. II. THE SPIRIT OF GOD MUST BRING ORDER AND TO THE WORLD. The moral and spiritual nature of man forms quite another world from the material universe, and yet how closely the two are linked in the human body and soul! Look at the moral and spiritual nature of men. How high they can rise! so high that there is fitness in speaking of God’ s image in them as a real kinship of nature with God. What noble examples there have been among men, of righteousness, faithfulness, and love--the very attributes of God--yet we feel man has not realized the greatness and goodness that he may. But how low men can sink! to what extremes of wrong, and treachery, and selfishness, and cruelty! We cannot picture it all; to do so would be to have present to the mind what human society has been and is--the crimes, the woes, the degradation, and shame, of generations of human lives and hearts. To picture human society as it is--I mean especially its evils--would be more, not only than imagery could realize, but more than any feeling heart could bear. The material chaos is but a faint image of this deeper spiritual chaos; but taking it as such, we may ask, Does God leave the world in this chaos of degradation and woe? Turn to another Bible picture: “ I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed in white robes” (emblems of purity), “ and palms in their hands” (emblems of victory). (T. M. Herbert, M. A.) Genesis 1:3-4 Let there be light The creation of light I. . 1. For the protection of life. Plants could not live without light; without it, the flowers would soon wither. Even in a brief night they close their petals, and will only open them again at the gentle approach of the morning light. Nor could man survive in continued darkness. A sad depression would rest upon his soul. 2. For the enjoyment of life. Light is one of God’ s best gifts to the world. (1) It is inexpensive. The world has to pay for the light produced by man; that created by God, we get for nothing. Man has limitations; God has none. Man is selfish; God is beneficent. (2) It is extensive. It floods the universe. It is the heritage of the poor equally with the rich; it enters the hut as well as the palace. (3) It is welcome. 3. For the instruction of life. Light is not merely a protection. It is also an instructor. It is an emblem. It is an emblem of God, the Eternal Light. It is an emblem of truth. It is an emblem of goodness. It is an emblem of heaven. It is an emblem of beneficence. II. . “ And God saw the light, that it was good.” 1. It was good in itself. The light was pure. It was clear. It was not so fierce as to injure. It was not so weak as to be ineffectual. It was not so loud in its advent as to disturb. 2. It was good because adapted to the purpose contemplated by it. Nothing else could more efficiently have accomplished its purpose toward the life of man. Hence it is good because adapted to its purpose, deep in its meaning, wide in its realm, happy in its influence, and educational in its tendency. 3. We see here that the Divine Being carefully scrutinises the work of His hands. When He had created light, He saw that it was good. May we not learn a lesson here, to pause after our daily toil, to inspect and review its worth. Every act of life should be followed by contemplation. III. . “ And God called the light day, and the darkness He called night.” 1. The light was indicative of day. In this light man was to work. The light ever active would rebuke indolence. By this light man was to read. In this light man was to order his moral conduct. 2. The removal of light was indicative of night. In this night man was to rest from the excitement of pleasure, and the anxiety of toil. Its darkness was to make him feel the need of a Divine protection. (J. S. Exell, M. A.)Light and the gospel compared I. THE OF THE . 1. Light and the gospel resemble each other in their source and Divine resemblance. 2. Light and the gospel resemble each other in their adaptation to the end designed. 3. Light and the gospel resemble each other in their purity. 4. Light and the gospel resemble each other in their inseparable connection with joy and happiness. II. THE WILL OF GOD IT. 1. That man should have the light of salvation. 2. That His Church should be the light of the world. 3. That the world should be filled with the light of the gospel of Christ. (1) Now the gospel is adapted to all the world. It is as much suited to one part of it as to another. (2) It is expressly said that it is designed for the whole world. “ I am the light of the world.” “ Go into all the world, and preach the gospel to every creature.” (3) The whole world shall finally enjoy its saving rays. “ This gospel of the kingdom,” etc. (See Isaiah 11:9; Isaiah 60:19, and Habakkuk 2:14.) . 1. Have you the light of Divine grace in your hearts? 2. Have you this light in your families? 3. Have you this light in your neighbourhood? 4. Are you assisting to enlighten the world? (J. Burns, D. D.)Genesis of light I. OF THE PASSAGE. 1. “ God said” : an anthropomorphism. 2. The God-said of Moses the God-word of John. 3. The first light chemical. 4. “ And God saw the light, that it was good.” It is to light that the cloud, the sunset, the rainbow, the diamond, the violet, owe their exquisite hues. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Ecclesiastes 11:7). Nay, more: Light is one of the essential conditions of all life itself--alike vegetal, animal, human, and, doubtless, angelic. Yes, there is a better curative than allopathy or homeopathy, hydropathy or aeropathy; it is heliopathy, or light of the sun. Physicians understand this, and so seek for their patients the sunny side of hospitals. And so they unconsciously confirm the holy saying, “ To you that fear My name shall the Sun of Righteousness arise with healing in His wings” Malachi 4:2). 5. Evening: Morning. Observe the order of the words: It is not first morning, and then evening; it is first evening, then morning: “ And there was evening, and there was morning, day one.” II. MORAL MEANING OF THE STORY. 1. God is light (1 John 1:5). For aught I know, the apostle’ s message is literally true. Remember that when we are talking of light we are moving in presence of a very subtile mystery. The origin and nature of light is still a profound problem. True, we talk learnedly and correctly about the laws of light; its laws of reflection, refraction, absorption, dispersion, polarization, etc. But these are only phenomena; they tell us nothing about the nature or origin of light itself. All we know of light is merely a knowledge of the mode and laws of its motion. We do not know the essence of light itself. One thing is certain: light is the nearest known, sensible approach to immateriality, being classed with its apparent kindred--heat, electricity, magnetism--among the imponderables. Indeed, the modern magnificent undulatory theory denies that light is material, and affirms that it is but a mode of motion. We are accustomed to say that there are but two things in the universe--spirit and matter--and that the chasm between these is infinite. Possibly this is one of those assumptions which, did we know more, we would affirm less. Possibly light is an instance of what the philosophers call tertium quid--a third something, intermediate between spirit and matter, ethereally bridging the measureless chasm. Possibly light is God’ s natural expression, outflow, radiation, manifestation, vestment Psalms 104:1-2). Possibly, when the Creator moves in that finite world we call time, He leaves light as His personal vestige and train. His mantle ripples into light, is light itself. In view of this possibility, how natural as well as fitting that the ancient token of God’ s personal presence among the Hebrews should have been the shechinah, or dazzling glory cloud. 2. And as God is light, so also are His children light. Expressly are they called Sons of Light (Luke 16:8). Expressly is He called Father of Lights (James 1:17). We know that light is latent in every form of matter; for, when sufficiently heated, it becomes incandescent--that is to say, self-luminous. What is flame but a mass of heated, visibly glowing gas? True, it doth not yet appear what we shall be (1 John 3:2). Nevertheless, I believe that light is latent within us all, and that by-and-by, at least in the case of God’ s saintly children, it will stream forth; not that it will be evolved by the action of any heat or chemical force, but that, under the free, transcendent conditions of the heavenly estate, it will ray forth spontaneously. 3. Jesus Christ Himself, as Incarnate, is the shadow of God’ s light. Infinite God, Deity as unconditioned and absolute, no man hath ever seen or can ever see, and live (Exodus 33:20). He dwelleth in light which no man can approach unto (1 Timothy 6:15), is light itself. “ Dark with excess of light,” we poor finite beings cannot behold Him except through the softening intervention of some medium. Therefore the Son of God, brightness of His glory and express image of His person (Hebrews 1:3), radiance of His effulgence and character, or impress of His substance, became incarnate, that in the softer morning star and suffused dayspring of the Incarnation we might be able to look on the dazzling Father of Lights, and not be dazed into blindness. 4. Jesus Christ is not only the shadow or tempered image of God: in the very act of becoming that shadow Jesus Christ also became the Light of the John 8:12). Ah, how much the world needed His illumination! 5. As Jesus Christ is the Light of the World, so also is His Church. He, clear as the sun, she, fair as the moon, both together resplendent as an army with banners (Son 6:10). In conclusion: 1. A word of cheer for the saint. Ye are sons of light. Recall now how much light means. It means all that is most bright and clean, and direct, and open, and unselfish, and spotless, and lovely, and healthful, and true, and Divine. How exceedingly great, then, your wealth! Oh, live worthily of your rich estate. 2. A word of entreaty to the sinner. Of what use is the most abounding light if we persist in keeping our eyes closed? As there is an eternal day for the sons of light, so there is an eternal night for the sons of darkness. (G. D.Boardman.)Light and life I. THE UPWARD OF NATURE, as created by God. II. THE ORDERLY OF NATURE, as settled by God. III. THE VARIETY OF LIFE IN NATURE, as filled by God. LESSONS: 1. Trust in God’ s overruling providence. 2. The study of nature should not be separated from religion. (W. S. Smith, B. D.)Light I. Light is PURE. Its property repels defilement. It traverses unstained each medium of uncleanness. II. Light is BRIGHT. Indeed, what is brightness but light’ s clear shining. III. Light is LOVELY. Beauty cannot live without it. So Christ decks all on whom His beams descend. IV. Light is FREE. The wealth of the wealthy cannot purchase, nor the poverty of the poor debar from it. Waste not time in seeking a price for Him, compared with whom an angel’ s worth is nothing worth. V. Light is ALL-. By Christ’ s rays, sin is detected, as lurking in every corner of the heart; and the world, which we so fondled, is unmasked, as a monster whose embrace is filth, and in whose hand is the cup of death. VI. Light is the PARENT OF . In Christ’ s absence, the heart is rank with every weed, and every noxious berry. But when His beams enliven, the seeds of grace bud forth, the tree of faith pours down its golden fruit. VII. Light is the chariot which CONVEYS HEAT. Without Christ, the heart is ice. But when He enters, a glow is kindled, which can never die. VIII. Light is the OF JOY. Heaven is a cloudless God. (Dean Law.)The Word of God “ Let there be.” 1. How the growth of the world points back to the eternal existence of the Word. 2. How the eternal Word is the foundation for the growth of the world. (J. P. Lange, D. D.)Light, a source of life 1. Its good, as existing in its ground. 2. Its beauty, as disclosed in its appearing. (J. P. Lange, D. D.)The creation of light a day’ s work of God 1. The first day’ s work. 2. A whole day’ s work. 3. A continuous day’ s work. 4. A day’ s work rich in its consequences. (J. P. Lange, D. D.)All the blessings of the light We, who worship “ the Father of lights,” have reason every day that we live to thank God for life and health, for countless blessings. And not least among these may be reckoned the free gift of, and the many “ blessings of the light.” For in many ways that we can tell off, at once, upon our fingers, and in very many more ways that we neither dream of nor think of, does light minister to our health, wealth, and comfort. 1. The very birds sing at daybreak their glad welcome to the dawn, and the rising sun. And we all know and feel how cheering is the power of light. In the sunlight rivers flash, and nature rejoices, and our hearts are light, and we take a bright view of things. 2. So, too, light comes to revive and restore us. Darkness is oppressive. In it we are apt to lose heart. We grow anxious, and full of fears. With the first glimmer of light in the distance, hope awakens, and we feel a load lifted off our minds. 3. Again, we have often felt the reassuring power of light. In the darkness, objects that are perfectly harmless take threatening shapes; the imagination distorts them, and our fancy creates dangers. Light shows us that we have been alarmed at shadows: quiets and reassures us. 4. Once again, the light comes to us, often, as nothing less than a deliverer. It reveals dangers hidden and unsuspected; the deadly reptile; the yawning precipice; the lurking foe. 5. And when, over and above all this, we remember that light is absolutely essential, not to health only, but to life in every form, animal and vegetable alike, we shall heartily echo the words of the wise king in Ecclesiastes: “ Truly the light is sweet; and a pleasant thing it is for the eyes to behold the sun.” (J. B. C. Murphy, B. A.)The first day The work begins with light, God said, “ Let there be light,” and at once light shone where all before was dark. God says, “ Repent ye--the kingdom of heaven is at hand” : then our darkness displeases us, and we are turned to light. Thus of all those blessings hid in Christ from everlasting, and which are predestinated to be accomplished in the creature, light is the first that is bestowed: “ God shines in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” But the “ heaven” announced “ at hand” is yet unformed. No sun yet shines, no fruits adorn the creature. Many steps remain before the image of God will come, the man created in righteousness, to rule all things. Then at once comes a division between what is of God and what is not; between the natural darkness in the creature and the light which God has made. The light shines in darkness, but the darkness comprehends it not. Two conflicting powers are striving each to gain the day, making the old domain of darkness a continually shifting but ceaseless battle field. Then a name is given by God both to light and darkness; that is, the character of each is learnt according to the mind of God. Now the darkness has a name. What God calls it, we call it. His thoughts are not altogether strange to us. Natural as the darkness may seem to the creature, God calls it “ night,” or deviation. It is a turning from the right or straight line. The light is “ day,” or movement: there is a disturbance of the darkness. Death rules no longer; life with light is come. Besides, in this name there is a form given to both. Until now light and darkness were unformed, but “ day” and “ night” intimate order and distribution. Night is darkness put within limits. So with light; it is not “ day” till it is arranged and put in form and order. (A. Jukes.)Light, natural and spiritual Every saved man is a new creation. I. THE DIVINE FIAT. “ Let there be light.” The work of grace by which light enters the soul is-- 1. A needful work. No heart can be saved without spiritual light, to reveal self and Jesus Christ. 2. An early work. First day. 3. A Divine work. 4. Wrought by the Word. God spake. 5. Unaided by the darkness itself. Darkness cannot help to bring day. 6. It was unsolicited. 7. Instantaneous. 8. Irresistible. II. DIVINE . III. DIVINE . Natural light is good. Gospel light is good. Spiritual light is good. 1. Because of its source. 2. Because of its likeness. God is light. 3. Because of its effects. 4. It glorifies God. IV. DIVINE . The Christian man has light and darkness contending within him; also contending forces without him. V. DIVINE . We must call things by their right names. (C. H.Spurgeon.)Light and its laws I. The light God has made, and His mind concerning it. 1. Physical light--good; light, sweet; pleasant. Sun, the emblem of many things; cheerful revealing. 2. Mental light--good. Hence in some parts an idiot is called “ dark.” 3. Gospel light--good; the light of the story of God; light that shined out of darkness to enlighten Gentiles; Christ, the Light of the world, the Sun of Righteousness. 4. Spiritual light--good. 5. Essential light--light of heaven from the Father of lights. II. The law by which it is governed. 1. Not mixed, but separated. 2. Sons of light must have no communion with darkness. 3. Churches should be lights in the world. 4. Truth not to be mixed with error. Learn: 1. Love the light. 2. Walk in it. 3. Enforce the law concerning it. (J. C. Gray.)The ceaseless act of the Almighty I. THE THINGS SPOKEN OF IN THE TEXT, LIGHT AND . To each of these terms there are different significations. There is what we term natural light; there are also mental and moral light (the illumination of the understanding and of the heart); there are also providential, spiritual, and eternal light: each of these has its opposite state of darkness. It is true that our text speaks only of light natural; yet, as the works of God in nature are often typical of His works of grace, we may follow the example of Scripture, and in tracing out the truths it teaches, may endeavour to prove, that in the whole economy of nature, providence, and grace, it is the practice and prerogative of God to divide the light from the darkness. Is it darkness with any of the Lord’ s people present? Are His dealings mysterious? Are their state and prospects full of gloom and obscurity? Child of sorrow, strive to bow with submission to the will of your Heavenly Father. “ Let patience have her perfect work.” “ Light is sown for the righteous, and gladness for the upright in heart.” “ Why art thou cast down, oh my soul! and why art thou disquieted within me?” “ Hope in God, for thou shalt yet praise Him who is the health of thy countenance.” “ At evening time it shall be light.” Yes, then, when you are expecting the darkness to increase--when the sun of enjoyment seems to have set forever,--then, “ at evening time it shall be light.” “ Who is among you that feareth the Lord and obeyeth the voice of His servant: that walketh in darkness and hath no light; let him trust in the name of the Lord, and stay upon his God.” “ Unto the upright there ariseth light in darkness.” There are also spiritual and eternal lights, with their opposite states of darkness. “ With Thee is the fountain of life,” said the sacred writer, and “ in Thy light shall we see light.” While we are in the darkness of natural corruption and alienation from God, we know nothing aright, nothing of the evils of sin, nothing of the astonishing love of Jesus, we have no just conceptions of the amazing and stupendous work of redemption, or of the work of the Holy Spirit upon the soul of man. But when in infinite compassion Jehovah enlightens the understanding and touches the heart, we see and feel the reality and vast importance of eternal things--we see at what an awful distance sin has placed us from a God of spotless purity--we feel how deeply we are steeped in the poison and pollution of iniquity--we adore the infinite wisdom manifested in the plan of redemption, that stupendous plan, which while it redeems, pardons, and sanctifies the sinner, satisfies also the high claims of Divine justice, magnifies the Divine perfections, and brings “ Glory to God in the highest.” II. We have now to consider WHAT MAY BE THE OBJECTS HERE SET BEFORE US: GOD DIVIDES THE LIGHT FROM THE . He is accomplishing this upon earth by a mysterious but infinitely wise process. Much light and darkness dwells in the minds of individuals--in the various religious sects throughout the land, and among the different nations of the world. Whatever true light is in the world, it is of God. He is its Author. By nature all are under the dominion of the prince of darkness, and are enslaved by Him. But a stronger than he comes upon him, and delivers the captive from the dark dungeons of iniquity. Jesus came to be a light to them that sit in darkness; He sends His Spirit with His Word to subdue the rebellious heart, to awaken the insensible heart--to pour the light of celestial day upon the benighted spirit--to show the sinner to himself, and to reveal the saving mercy, of God in Christ--to reveal the dangers that lie in his pathway to eternity--to give him right views of every essential truth connected with salvation and eternal life--to teach him everything it is requisite he should know and experience ere he can inhabit the realms of light above--in short, to separate the light from the darkness. Hitherto the very light had been darkness; there had been light in the intellect perhaps, but darkness in the soul (for in many an unrenewed character the one is strangely mixed with the other). There may even possibly exist a theoretic knowledge of Divine things where blackest crimes dwell in the heart and are perpetrated in the life. But where Jesus shines forth in mercy--where the Holy Spirit exerts His power, the light is separated from the darkness: there is no longer that heterogeneous mixture of knowledge and sin, of Divine truth in the intellect and sin in the life, which formerly existed. Jehovah has wrought His wondrous work, has divided the light from the darkness, has separated the sinner from his sins, “ and behold all things become new.” To conclude: The day of final separation is hastening on, then, forever and at once, God will divide “ the light from the darkness,” truth from error, holiness from iniquity, the righteous from the wicked. Truth and righteousness shall dwell in heaven, error and iniquity shall sink to hell. The wicked will then be all darkness, the righteous will then be all light. (W. Burgess.)Darkness before light And do you think, children, that you were first light and then became dark? or that you were first dark and then became light? Because when you were a baby boy or girl you did not know much; it was very dark: now I hope that the light of the Sun of Righteousness is upon you, that the evening has become the morning. The morning star has risen, I hope. It is light! light! (J. Vaughan, M. A.)Night a necessity A remarkable effect was mentioned by Mr. Robert Hunt (to whom the public are indebted for much valuable information on solar and other phenomena) to the present writer. In the course of his early experiments on the active power of the sun’ s rays, he subjected a metal plate to its operation, and, of course, received upon it a picture of the objects within its range. He now rubbed this off, making the surface clear and fresh as at first; photographed a different picture, and then effaced this as he had done the former. In this way he proceeded some ten or twelve times, now receiving, and now rubbing off the traces of the sunlight, when the question arose in his mind, “ What would be the result were I to transmit an electrical current through this plate?” To determine it, he caused a current to pass through it diagonally, when, to his astonishment, the various objects that had been, as he supposed, effaced from the surface, rushed to it confusedly together, so that he could detect there a medley of them all; thus proving that there had not been merely a superficial action of the light, but that it had produced a molecular disturbance throughout the plate. Only let, therefore, the sunbeams play uninterruptedly on the iron, the brass, or the granite, and they will crumble into dust under an irresistible power; the falling over them of the mantle of night alone prevents the occurrence of a catastrophe. (C. Williams.)It was good The first day of creation 1. Man’ s fallen nature is a very chaos, “ without form and void,” with darkness thick and sevenfold covering all. The Lord begins His work upon man by the visitation of the Spirit, who enters the soul mysteriously, and broods over it, even as of old He moved upon the face of the waters. He is the quickener of the dead soul. 2. In connection with the presence of the Holy Spirit the Lord sends into the soul, as His first blessing, light. The Lord appeals to man’ s understanding and enlightens it by the gospel. 3. If you keep your eye upon the chapter you will observe that the light came into the world at first by the Word “ God said, ‘ Let there be light.’” It is through the Word of God contained in this book, the Bible, that light comes into the soul. This is that true light which lighteth every man that cometh into the world. 4. The light which broke in upon the primeval darkness was of a very mysterious kind, and came not according to ordinary laws, for as yet neither sun nor moon had been set as lights in the firmament. Can we tell how spiritual light first dawns on nature’ s night? How He removes darkness from the understanding, and illuminates the intellect, is a secret reserved for Himself alone. 5. The light came instantaneously. Six days were occupied in furnishing the earth, but a moment sufficed for illuminating it. God works rapidly in the operation of regeneration: as with a flash He darts light and life into the soul. The operations of grace are gradual, but its entrance is instantaneous. Although instantaneous, it is not, however, shallow and short lived. I. THE LORD SEES HE CREATES. “ The Lord saw the light.” 1. He was the sole observer of it. Neither eye of man, nor bird, nor beast was there to behold the golden glory; but God saw the light. Newly enlightened one, it may be you are pained because you have no Christian companion to observe your change of heart: cease from your sorrow, for God beholds you. 2. That light had come into the world in a noiseless manner, yet the Lord saw it. The entrance of God’ s Word which giveth light is effected in “ solemn silence of the mind.” If men make an illumination, we can hear the crackling of their fireworks over all the city; but when God illuminates the earth with the sun, the orb of day arises without a sound. Although the work in your soul has been so quiet, so hidden from the eyes of men, so unremarkable and commonplace, yet take comfort from the text, “ The Lord saw the light.” No trumpet proclaimed it, but the Lord saw it; no voice went forth concerning it, but the Lord saw it and it was enough; and in your case it is the same. 3. The earth itself could not recognize the light, yet the Lord saw it. How often do we mourn that we have scarcely more light than suffices to reveal our darkness and make us pine for more. Oh, troubled one, lay this home to your soul, the Lord saw the light when earth herself could not perceive it. 4. Let us not forget that besides the light there was no other beauty. The earth, according to the Hebrew, was “tohu and bohu,” which, in order to come near both to the sense and sound at the same time, I will render “ anyhow and nohow.” Even so your experience may seem to be a chaos, nohow and anyhow, exactly what it should not be, a mass of unformed conceptions, and half-formed desires, and ill-formed prayers, but yet there is grace in you, and God sees it, even amid the dire confusion and huge uproar of your spirit. 5. Remember, too, that when the light came it had to contend with darkness, but God saw it none the less. So, also, in your soul there still remains the darkness of inbred corruption, ignorance, infirmity, and tendency to sin, and these cause a conflict, but the light is not thereby hidden from the eyes of God. 6. For many reasons the Lord sees the light, but chiefly He sees it because He made it, and He forsakes not the work of His own hands. II. THE LORD OF WHAT HE CREATES. “ God saw the light that it was good.” He took pleasure in it. 1. Now, as far as this world was concerned, light was but young and new: and so in some of you grace is quite a novelty. You were only converted a very little while ago, and you have had no time to try yourselves or to develope graces, yet the Lord delights in your newborn life. Light is good at dawn as well as at noon: the grace of God is good though but newly received; it will work out for you greater things by-and-by, and make you more happy and more holy, but even now all the elements of excellence are in it, and its first day has the Divine blessing upon it. 2. Here we must mention again that it was struggling light, yet none the less for that approved of by the Lord. We do not understand how it was that the light and the darkness were together until God divided them, as this verse intimates; but as John Bunyan says, “ No doubt darkness and light here began their quarrel,” for what communion hath light with darkness. My brethren, I am sure you are no strangers to this conflict, nor is it to you altogether a thing of the past. You are in the conflict still. Still grace and sin are warring in you, and will do so till you are taken home. Let this help you, O ye who are perplexed; remember that struggling as the light is, God approves of it, and calls it good. 3. As yet the light had not been divided from the darkness, and the bounds of day and night were not fixed. And so in young beginners; they hardly know which is grace and which is nature, what is of themselves and what is of Christ, and they make a great many mistakes. Yet the Lord does not mistake, but approves of that which His grace has placed in them. 4. As yet the light and darkness had not been named: it was afterwards that the Lord called the light “ day,” and the darkness “ night,” yet He saw the light that it was good. And so, though you do not know the names of things, God knows your name. 5. The light of the first day could not reveal much of beauty, for there was none, and so the light within does not yet reveal much to you; and what it, does reveal is uncomely, but the light itself is good, whatever it may make manifest. 6. But why did God say that light was good? (1) I suppose it was because its creation displayed His attributes. (2) He loves the light, too, because it is like Himself, for “ God is light, and in Him is no darkness at all.” (3) Light is eminently good, for the Lord spent a whole day in creating and arranging it--a whole day out of six. This shows that He attaches great importance to it. Moreover, he gave it the front rank by occupying the first day of creation’ s week upon it. Even thus the plan of grace was early in the mind of God; it was and is His masterpiece, and He has never yet placed it in the background. (4) I suppose that the Lord approved of the light because it was a seasonable thing. It was what was wanted to begin with. Not but what God could work in the dark, for, as to natural light, in that respect darkness and light are both alike to Him; but we can all see that the works of His creating skill needed light, for how could plants, animals, and men live without it? III. THE LORD QUICKLY ALL THE AND BEAUTY WHICH EXISTS IN WHAT HE CREATES. The Lord did not merely feel approbation for the light, but He perceived reason for it: He saw that it was good. He could see goodness in it where, perhaps, no one else would have been able to do so. 1. Let us note, then, that light is good in itself; and so is Divine grace. What a wonderful thing light is! Just think of it! How simple it is, and yet how complex. Light, too, how common it is! We see it everywhere, and all the year round. Light, too, how feeble and yet how strong! Its beams would not detain us one-half so forcibly as a cobweb; yet how mighty it is, and how supreme! Scarcely is there a force in the universe of God which is more potent. The grace of God in the same manner is contemptible in the eyes of man, and yet the majesty of omnipotence is in it, and it is more than conqueror. 2. Light is good, not only in itself, but in its warfare. The light contended with darkness, and it was good for darkness to be battled with. Grace has come unto you, and it will fight with your sin, and it ought to be fought with, and to be overcome. 3. The light which came from God was good in its measure. There was neither too much of it nor too little. If the Lord had sent a little more light into the world we might all have been dazzled into blindness, and if He had sent less we might have groped in gloom. God sends into the newborn Christian just as much grace as he can bear; He does not give him the maturity of after years, for it would be out of place. 4. Light was good as a preparation for God’ s other works. He knew that light, though it was but the beginning, was necessary to the completion of His work. Light was needful, that the eye of man might rejoice in the works of God, and so God saw the light that it was good, in connection with what was to be. And, oh, I charge you who have to deal with young people, look at the grace they have in them in relation to what will be in them. 5. What a mass of thought one might raise from this one truth of the goodness of light and the goodness of grace, as to their results. Light produces the beauty which adorns the world, for without it all the world were uncomely blackness. Light’ s pencil paints the whole, and even so all beauty of character is the result of grace. Light sustains life, for life in due time would dwindle and die out without it, and thus grace alone sustains the virtues and graces of the believer; without daily grace we should be spiritually dead. Light heals many sicknesses, and grace brings healing in its wings. Light is comfort, light is joy, the prisoner in his darkness knows it to be so; and so the grace of God produces joy and peace wherever it is shed abroad. Light reveals and so does grace, for without it we could not see the glory of God in the face of Jesus Christ. IV. GOD HIS OF THIS FIRST DAY’ S PRODUCT. “ God saw the light that it was good.” 1. This leads me to say to the young Christian, the Lord would have you encouraged. 2. My last word is to older Christian people. If the Lord says that His work in the first day is good, I want you to say so too. Do not wait till you see the second, third, fourth, fifth, or sixth day before you feel confidence in the convert and offer Him fellowship. If God speaks encouragingly so soon, I want you to do the same. (C. H. Spurgeon.) Genesis 1:5 And God called the light day, and the darkness He called night:-- Light, natural and spiritual The Holy Ghost mysteriously quickens the dead heart, excites emotions, longings, desires. I. DIVINE FIAT: God said, Let there be light, and there was light. The Lord Himself needed no light to enable Him to discern His creatures. He looked upon the darkness, and resolved that He would transform its shapeless chaos into a fair and lovely world. 1. We shall observe that the work of grace by which light enters the soul is a needful work. God’ s plan for the sustaining of vegetable and animal life, rendered light necessary. Light is essential to life. It is light which first shows us our lost estate; for we know nothing of it naturally. This causes pain and anguish of heart; but that pain and anguish are necessary, in order to bring us to lay hold on Jesus Christ, whom the light next displays to us. No man ever knows Christ till the light of God shines on the cross. 2. Next observe it was a very early work. Light was created on the first day, not on the third, fourth, or sixth, but on the first day; and one of the first operations of the Spirit of God in a man’ s heart is to give light enough to see his lost estate, and to perceive that he cannot save himself from it but must look elsewhere. 3. It is well for us to remember that light giving is a Divine work. God said, “ Let there be light,” and there was light. 4. This Divine work is wrought by the Word. God did not sit in solemn silence and create the light, but He spake. He said, “ Light be,” and light was. So the way in which we receive light is by the Word of God. Faith cometh by hearing, and hearing by the Word of God. Christ Himself is the essential Word, and the preaching of Christ Jesus is the operative Word. We receive Christ actually when God’ s power goes with God’ s Word--then have we light. Hence the necessity of continually preaching the Word of God. 5. While light was conferred in connection with the mysterious operation of the Holy Spirit, it was unaided by the darkness itself. How could darkness assist to make itself light? Nay, the darkness never did become light. It had to give place to light, but darkness could not help God. The power which saves a sinner is not the power of man. 6. As this light was unassisted by darkness, so was it also unsolicited. There came no voice out of that thick darkness, “ Oh God, enlighten us” ; there was no cry of prayer. The first work of grace in the heart does not begin with man’ s desire, but with God’ s implanting the desire. 7. This light came instantaneously. 8. As it is instantaneous, so it is irresistible. Darkness must give place when God speaks. II. DIVINE . “ And God saw the light.” Does He not see everything? Yes, beloved, He does; but this does not refer to the general perception of God of all His works, but is a something special. “ God saw the light” --He looked at it with complacency, gazed upon it with pleasure. A father looks upon a crowd of boys in a school and sees them all, but there is one boy whom he sees very differently from all the rest: he watches him with care: it is his own child, and his eye is specially there. Though you have come here sighing and groaning because of inbred sin, yet the Lord sees what is good in you, for He has put it there. Satan can see the light and he tries to quench it: God sees it and preserves it. The Lord watches you, and He sees the light. He has His eye always fixed upon the work of grace that is in your soul. III. DIVINE . “ God saw the light, that it was good.” Light is good in all respects. 1. The natural light is good. Solomon says, “ It is a pleasant thing to behold the sun” ; but you did not want Solomon to inform you upon that point. Any blind man who will tell you the tale of his sorrows will be quite philosopher enough to convince you that light is good. 2. Gospel light is good. “ Blessed are the eyes which see the things which ye see.” You only need to travel into heathen lands, and witness the superstition and cruelty of the dark places of the earth, to understand that gospel light is good. 3. As for spiritual light, those that have received it long for more of it, that they may see yet more and more the glory of heaven’ s essential light! O God, Thou art of good the unmeasured Sea; Thou art of light both Soul, and Source, and Centre. (1) It must be good from its source. The light emanates from God, in whom is no darkness at all, and, as it comes absolutely and directly from Him, it must be good. (2) It is good, again, when we consider its likeness. Light is like to God. It is a thing so spiritual, so utterly to be ungrasped by the hand of flesh, that it has often been selected as the very type of God. Ignatius used to call himself, Theophorus, or the God bearer. The title might seem eccentric, but the fact is true of all the saints--they bear God about with them. God dwelleth in His saints as in a temple. (3) It is good, also, in its effect. It is good for a man to know his danger--it makes him start from it. It is good for him to know the evil of his sin--it makes him avoid it, and repent of it. (4) It is good, moreover, because it glorifies God. Where were God’ s glory in the outward universe without light? Could we gaze upon the landscape? Spiritual light shows us our emptiness, our poverty, our wretchedness, but it reveals in blessed contrast His fulness, His riches, His freeness of grace. The more light in the soul, the more gratitude to God. (5) Let me say of the work of God in the soul as compared to light, that it is good in the widest possible sense. The new nature which God puts in us never sins: it cannot sin, because it is born of God. “ What!” say you, “ does a Christian never sin?” Not with the new nature; the new nature never sins: the old nature sins. It is the darkness which is dark: the light is not darkness; the light is always light. IV. DIVINE . It appears that though God made light there was still darkness in the world: “ And God divided the light from the darkness.” Beloved, the moment you become a Christian, you will begin to fight. You will be easy and comfortable enough, as long as you are a sinner, but as soon as you become a Christian, you will have no more rest. 1. One part of the Divine work in the soul of man is to make a separation in the man himself. Do you feel an inward contention and war going on? Permit me to put these two verses together--“ O wretched man that I am, who shall deliver me from the body of this death? There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” How can these two things be consistent? Ask the spiritual man: he will tell you, “ The Lord divideth between light and darkness.” 2. Whereas there is a division within the Christian, there is certain to be a division without. So soon as ever the Lord gives to any believer light, he begins to separate himself from the darkness. He separates himself from the world’ s religion, finds out where Christ is preached, and goes there. Then as to society, the dead, carnal religionist can get on very well in ordinary society, but it is not so when he has light. I cannot go to light company, wasting the evening, showing off my fine clothes, and talking frivolity and nonsense. V. DIVINE . Things must have names; Adam named the beasts, but God Himself named the day and the night. “ And God called the light day, and the darkness called He night.” It is a very blessed work of grace to teach us to call things by their right names. The spiritual aspirations of God’ s people never can be evil. Carnal reason calls them folly, but the Lord would have us call them good. (C. H. Spurgeon.)Lessons from the night 1. One of the first lessons which God intends us to learn from the night is a larger respect for wholesome renovation. Perhaps this may not show itself in any great lengthening of our bodily life, but rather in a more healthy spirit, less exposed to that prevailing unrest which fills the air and which troubles so many minds. 2. The night is the season of wonder. A new and strangely equipped population, another race of beings, another sequence of events, comes into and fills the world of the mind. Men who have left their seal upon the world, and largely helped in the formation of its deepest history--men whose names stand up through the dim darkness of the past, great leaders and masters, have admitted that they learned much from the night. 3. The next thought belonging to the night is that then another world comes out, and as it were, begins its day. There is a rank of creatures which moves out into activity as soon as the sun has set. This thought should teach us something of tolerance; senses, dispositions, and characters are very manifold and various among ourselves. Each should try to live up to the light he has, and allow a brother to do the same. 4. Such extreme contrasts as are involved in light and darkness may tell us that we have as yet no true measure of what life is, and it must be left to some other conditions of existence for us to realize in anything like fulness the stores, the processes, the ways of the Kingdom of the Lord which are provided for such as keep His law. 5. Let us learn that, whether man wake or sleep, the universe is in a state of progress, “ the whole creation groaneth and travaileth in pain together.” 6. Let us learn to use day rightly and righteously, to accept the grace and the forces of the Lord while it is called today, and then the night shall have no forbidding, no repulsive significance. The evening and the morning were the first dayThe first day I. THINK OF THE DAY’ S . Evening came before morning. Light issued out of darkness. The first goings of creative power were in obscurity. II. THE DAY’ S --“ Evening and morning.” In all life are alternations of darkness and light--shadow and sunshine. Rest is the condition of labour, and labour of rest. III. THE DAY’ S . There was a morning and an evening sacrifice. IV. THE DAY’ S END. That which began in darkness is followed by darkness, which ushers in a new day. “ The night cometh.” (The Preacher’s Monthly.)The evening and the morning I. Let us reflect on what is God’ s way of estimating THE PERIODS OF HISTORY. I do no unjust disparagement to the common way of recording the course of human history, when I say that it takes the form of a record of failures and catastrophes coming down upon splendid beginnings of empire. It is the morning and the evening that make the day; not the evening and the morning. For one Motley to tell the story of the Rise, there be many Gibbons to narrate the Decline and Fall. History, as told in literature, is a tragedy, and ends with a death. So human history is ever looking backward; and the morning and the evening make the day. But it is not so that God writes history. The annals of mankind in the Holy Book begin in the darkness of apostasy; but the darkness is shot through with gleams of hope, the first rays of the dawn. The sentence of death is illuminated with the promise of a Saviour: and the evening and the morning are the first day. There is night again when the flood comes down and the civilization and the wickedness of the primeval world are whelmed beneath it. But the flood clears off with a rainbow, and it is proved to have been the clearing of the earth for a better progress, for the rearing of a godly race, of whom by and by the Christ shall come according to the flesh: and the evening and the morning are the second day. And again the darkness falls upon the chosen race. They have ceased from off the land of promise. They are to be traced through a marvellous series of events down into the dark, where we dimly recognize the descendants of heroic Abraham and princely Joseph in the gangs and coffles of slaves, wearing themselves out in the brickyards of the land of Egypt, the house of bondage. And this--is this the despairing evening of so bright a patriarchal age as that gone by? No, no! it is so that men reckon, but not God. This is the evening, not of yesterday, but of tomorrow. The elements of a new civilization are brooding there in that miserable abode of slavery: of a civilization that shall take “ the learning of the Egyptians” and infuse into it the spirit of a high and fraternal morality, that shall take its religious pomps and rituals and cleanse them of falsehoods and idolatries and inform them with the spiritual worship of the one invisible God. The holy and priestly civilization of David and Solomon, of the sons of Asaph and the sons of Korah, is to come forth out of that dark chaos of Egyptian slavery. And the evening and the morning shall be the fourth day. We need not trace the history of humanity and of the Church on through all its pages. We have only to carry the spirit of this ancient story forward into later times, and the dark places of history become irradiated, and lo! the night is light about us. We behold “ the decline and fall of the Roman Empire” --that awful convulsion of humanity; nation dashing against nation; civilization, with its monuments and records, its institutions and laws, going down out of sight, overwhelmed by an inrushing sea of barbaric invasion, and it looks to us, as we gaze, like nothing but destruction and the end, ruin and failure. So it seems to us at this distance: so it seemed to that great historian, Gibbon. But in the midst of the very wreck and crash of it sat that great believer, Augustine, and wrote volume after volume of the Civitas Dei--the “ city of God,” the “ city that hath foundations,” the “ kingdom that cannot be moved.” This awful catastrophe, he tells the terrified and quaking world, is not the end--it is the beginning. History does not end so. This is the way its chapters open. The night was a long night, but it had an end: and now we look back and see how through all its dark and hopeless hours God was slowly grinding materials for the civilization of modern times. So long, so long it seemed: but the morning came at last. And the evening and the morning made the day. And we, today, are only in the morning twilight, after just such another convulsion and obscuration of the world. I have spoken to you now of this principle of the divine order, which begins the day with the evening, as illustrated, first in creation, and then in history; and now, can I safely leave it with you to make the more practical application of it-- II. TO THE COURSE OF HUMAN LIFE? For this is where you most need to know and feel it, and where, I suspect, you most fail to see it. It has been such a common blunder, from the days of Job and his friends down to the days when Christ rebuked the Pharisees, and from those days again down to ours--the blunder of supposing that the evening goes with the day before, and not with the day after--that the dark times of human life are a punishment for what is past, instead of being, as they always are to them that love God, a discipline and preparation for what is coming. There are many and many such eventides in life--times of enforced repose; hard times, when business stagnates or runs with adverse current; times of sickness, pain, seclusion; times of depression, sorrow, bereavement, fear. Such are the night times of life; and blessed are they who at such times have learned to “ look forward, and not back” ; to say, not, What have I done, that this thing should befall me? but, rather, What is God preparing for me, and for what is He preparing me, that thus He should lovingly chasten and instruct me in the night season? Then lift your heads, ye saints, and answer: “ No, no! this is not the end; this is the beginning. The evening is come, and the morning also cometh; and the evening and the morning are the day. Look! look at the glory of the evening sky. It shall be fair weather in the morning, for the sky is red.” So shall it “ come to pass that at evening time it shall be light.” (L. W. Bacon.)The first day “ The evening and the morning were the first day.” The evening came first. God’ s glorious universe sprang into existence in obscurity. “ There was the hiding of His power.” It is very remarkable that the creation work and the redemption work of God were both alike shrouded in darkness. When God spake, and the worlds were made, it is said, “ darkness was upon the face of the deep.” When Christ hung upon the cross, having finished His work of love, it is said, “ There was a darkness over all the land unto the ninth hour.” What a lesson does this teach us! The glory was so exceeding that it needed to be overshadowed: for us the veil was thrown over Jehovah’ s brightness; the light would have been too strong for mortal eyes; the diadem of the King of kings would have been too dazzling to meet our gaze, had it not been dimmed for our sakes. Nevertheless, hidden as He is in unapproachable majesty, His secret is with them that fear Him; and while the evening lasts, they wait with longing expectation for that morning when they shall see no longer through a glass darkly, but rather face to face. “ The evening and the morning were the first day.” It was the alternation of light and shade which constituted this first day; and is it not so with the spiritual days of a Christian? Darkness and light succeed each other. If, then, thou art one who, ass child of God, art sitting in darkness, there is comfort in this word for thee. If it is evening now, the sunlight shall arise again. Even the record of God’ s creation speaks to thee of consolation: there is in it a promise of joy to come; thy day would not be perfect, if there were not a morning to succeed thy night. But if thou art one with whom there is the brightness of sunshine in providence and in grace, this sentence speaks to thee in warning. Although now thou canst look up to an unclouded sky, and there is light in thy dwelling and in thine heart; remember the evening shadows. The longest day has its sunset. God hath ordained the alternation of light and darkness. As it is with individuals, so it is with the whole Church of Christ; and now it is peculiarly with her the night time, the deepest night she has ever known, and, blessed be God, the last night. She standeth now beneath the darkened sky of that “ tribulation” which is to issue in the millennial brightness of her coming Bridegroom’ s kingdom. How often does she inquire, “ Watchman, what of the night?” and the answer is, “ The morning cometh, still as yet there will be night: if ye inquire already, yet must ye return; come and inquire again” (Isaiah 21:12, Geneva version). It shallbe darker yet with her, ere the breaking morn appeareth: but how glorious will be the dawn of that light, when the Sun of Righteousness Himself shall arise with healing in His beams. Truly, said David, when he saw the glory of the King of kings and spake of Him--“ He shall be as the light of the morning when the sun ariseth, even a morning without clouds.” “ Even so,” Saviour, “ come quickly,” “ The evening and the morning were the first day.” I cannot help noticing another thing in the consideration of this subject. The evening of a natural day is the season of rest from labour: “ Man goeth forth unto his work and to his labour until the evening.” In the darkness of the night, the various occupations of busy men are laid aside, and the world is hushed in silence, waiting the returning morning. Is there nothing of this in the Christian’ s experience? Can he work when the night sets in upon his soul? Does not he, too, wait and long for sunrise? “ The evening and the morning were the first day.” There is yet another lesson in these words, which I would notice. What is it which constitutes the evening of a natural day? It is not that the position of the sun is changed; but that the inhabitants of the earth are turned from Him. Let us not forget that it is so with the evening of the soul. There are some in the religious world, who seem to be just like the philosophers of a former day, who believed and taught that the sun moved round our planet; they speak as if the light of the Christian were caused by some change in Christ, the eternal Sun of Righteousness. Nay, it is not so. Our Saviour God is ever the same, in the glory of His salvation, in the brightness of His redemption; but we alas I turn away our faces from Him, and are in darkness, it is sin which causes it to be evening with us; it is our iniquity which has made it dark. There is one thought connected with the evening and the morning, which is so precious to me, that I cannot pass it over. There was, under the law, a sacrifice appointed both for the morning and the evening. Ah! when it is daylight with thee, Christian, and thou goest into the sanctuary, having boldness to enter into the very holiest, having free access unto the Father; thy soul can there offer its sacrifice of willing, loving praise. But the evening cometh, and then thou dost shrink back from saying aught to God, from bringing thine offering with so heavy a heart. Still, go even then; and pleading the blood of that richer sacrifice which never faileth to bring down a blessing, lay the tribute of thy broken heart beside it, and ask thy God, for His sake not to despise it. He will not do so, for, in the provisions of His temple service, there was a sacrifice for the evening too. (The Protoplast.)The record of the first day of creation reminds us of the first day of human life How rapidly do the “ few days” which succeed the first evening and morning in the life of man, pass away. I think I have somewhere read of a philosopher who was seen in tears, and on being asked, “ Why weepest thou?” answered, “ I weep because there is so much for me to do, and my life is too short to do it in.” Whether the philosopher said so or not, I am sure my own heart has said it oftentimes, and so, I doubt not, have the hearts of others. Sorrow and sickness are the two great means by which many a young heart has become aged; the mind is early matured, and the stranger wondering says, “ How old such an one is in character!” Yet every day of natural life has its burden, as foreordained of God. There is one thought connected with the day, that is a very solemn one. The evening and the morning will succeed each other, without break or change, year after year; but a day will come upon us, the evening of which we shall never see; a sun will rise that we shall never see go down; the morning will come and find us in a body of sin and suffering, and before the evening we shall have passed away. (The Protoplast.) Genesis 1:6-8 Let there be a firmament The atmosphere I. THE IS TO THE OF HUMAN LIFE. 1. Gathers up the vapours. 2. Throws them down again in rain, snow, or dew, when needed. 3. Modifies and renders more beautiful the light of the sun. 4. Sustains life. II. IT IS FOR THE OF LIFE. 1. The atmosphere is necessary for the transmission of sound. If there were no atmosphere, the bell might be tolled, the cannon might be fired, a thousand voices might render the music of the sweetest hymn, but not the faintest sound would be audible. Thus all commercial, educational, and social intercourse would be at an end, as men would not be able to hear each other speak. We seldom think of the worth of the atmosphere around us, never seen, seldom felt, but without which the world would be one vast grave. 2. The atmosphere is necessary for many purposes related to the inferior objects of the world. Without it the plants could not live, our gardens would be divested of useful vegetables, and beautiful flowers. Artificial light would be impossible. The lamp of the mines could not be kindled. The candle of the midnight student could never have been lighted. The bird could not have wended its way to heaven’ s gate to utter its morning song, as there would have been no air to sustain its flight. III. LET US MAKE A OF THE SUBJECT. 1. To be thankful for the air we breathe. How often do we recognize the air by which we are surrounded as amongst the chief of our daily blessings, and as the immediate and continued gift of God? How seldom do we utter praise for it. 2. To make the best use of the life it preserves. To cultivate a pure life. To speak golden words. To make a true use of all the subordinate ministries of nature. (J. S. Exell, M. A.)Uses of the atmosphere 1. The atmosphere is the great fund and storehouse of life to plants and animals; its carbonic acid is the food of the one, and its oxygen the nourishment of the other; without its carbonic acid the whole vegetable kingdom would wither, and without its oxygen the blood of animals, “ which is the life thereof,” would be only serum and water. 2. It is a refractor of light. Without it the sun’ s rays would fall perpendicularly and directly on isolated portions of the world, and with a velocity which would probably render them invisible; but by means of the atmosphere they are diffused in a softened effulgence through the entire globe. 3. It is a reflector of light. Hence its mysterious, beautiful, and poetical blue, contrasting and yet harmonizing with the green mantle of the world. 4. It is the conservator and disperser and modifier of heat. By its hot currents constantly flung from the equatorial regions of the world, even the cold of the frigid zones is deprived of its otherwise unbearable rigour; while the mass of cold air always rushing from about the poles towards the equator quenches half the heat of tropical suns, and condenses the vapour so needful to the luxuriant vegetation. 5. It is the great vibratory of sound, the true sounding board of the world, and without it the million voices and melodies of this earth would all be dumb; it would be a soundless desert, where an earthquake would not make a whisper. By its pressure the elastic fluids of animal bodies are prevented from bursting their slender vessels and causing instantaneous destruction. Its winds propel our ships, its electricity conveys our messages. By the aid of its warm gales and gentle dews the desert can be made to blossom as the rose. (John Cobley.)The composition of the atmosphere But the atmosphere with which the Creator has surrounded the earth is wonderful also in its composition. The two elements of which it chiefly consists--oxygen and nitrogen--are mixed in definite proportions, as 20 to 80 in 100 parts. If this proportion were but slightly altered, as nitrogen destroys life and extinguishes flame, the result of any perceptible increase of it would be that fires would lose their strength and lamps their brightness, plants would wither, and man, with the whole animal kingdom, would perform their functions with difficulty and pain. Or if the quantity of nitrogen were much diminished, and the oxygen increased, the opposite effect would be produced. The least spark would set anything combustible in a flame; candles and lamps would burn with the most brilliant blaze for a moment, but would be quickly consumed. If a house caught fire, the whole city would be burnt down. The animal fluids would circulate with the greatest rapidity, brain fever would soon set in, and the lunatic asylums would be filled. A day is coming when “ the elements shall melt with fervent heat.” God has but to subtract the nitrogen from the air, and the whole world would instantly take fire; such is the activity and energy of the oxygen when left uncontrolled. (Brewer.)Interesting illustrations of design in the atmosphere Vast quantities of oxygen are daily consumed by animals, and by combustion. Carbonic acid gas is evolved instead. But this gas is so injurious that when the air is charged with only one-tenth part of it, it is wholly unfit for animals to breathe, and is unsuitable to the support of fires. The vegetable kingdom meets the whole difficulty. It gives out oxygen and takes in carbonic acid in amply sufficient measure to balance the disturbance created by the animals. Thus every breath we draw instructs us to admire the wisdom of Him who doeth all things well. (Brewer.)Again, oxygen is a little heavier and nitrogen a little lighter than common air. Had it been otherwise, had nitrogen been a little heavier, and carbonic acid gas been a little lighter, we must have breathed them again, so that, instead of breathing wholesome air, we should have been constantly inhaling the very gases which the lungs had rejected as offal. The consequences would have been most fatal. Life would have been painful; diseases ten times more prevalent than they now are; and death would have cut us off at the very threshold of our existence. (Brewer.)Further, if the air had possessed an odour, such as that of phosphuretted hydrogen, it would have interfered not only with the perfume of flowers, but also with our faculty of discriminating wholesome foods by their smell. If it had been coloured like chlorine gas, or a London fog, we should have seen only the thick air, and not the objects around us. Had it been less transparent than it now is, it would have obstructed the rays of the sun, diminished their light and warmth, and abridged our power of distant vision. (Brewer.)The air is the great means of life, not only to man, but to all living things. It is also essential to combustion. Without it no fire would burn, and all our industries which depend on the use of fire would necessarily be at a standstill. By the heat of the sun an immense quantity of water in the form of vapour is daily carried up from the earth, rivers, and seas--amounting, indeed, to many millions of gallons! In the course of a year it is not less than forty thousand cubic miles! But if there were no atmosphere this circulation could not exist. There would be no rain, rivers, or seas, but one vast desert. Neither could the clouds be buoyed up from the surface of the earth, nor could the winds blow to disperse noxious vapours, and produce a system of ventilation among the abodes of men. (Brewer.)The influence of sin seen in its deterioration There is something in the earth’ s atmosphere that blights and injures. It is not the same healthful, genial, joyous firmament that it was when God created it. (H. Bonar.)Genesis of the sky I. OF THE PASSAGE. 1. Ancient conception of the sky. To the ancient Hebrew the sky seemed a vast, outstretched, concave surface or expansion, in which the stars were fastened, and over which the ethereal waters were stored. (See Proverbs 8:27; Hebrews 1:12; Isaiah 34:4; Isaiah 40:22; Job 22:14; Job 37:18; Psalms 148:4.) “ Ah, all this,” you tell me, “ is scientifically false; the sky is not a material arch, or tent, or barrier, with outlets for rain; it is only the matterless limit of vision.” Neither, let me again remind you, is there any such thing as “ sunrise” or “ sunset.” To use such words is to utter what science declares is a falsehood. And yet your astronomer, living in the blaze of science, fresh from the discovery of spectrum analysis and satellites of Mars, and knowing too that his words are false, still persists in talking of sunrise and sunset. Will you, then, deny to the untutored Moses, speaking in the child-like language of that ancient infarct civilization, the privilege which you so freely accord to the nineteenth-century astronomer? 2. Panorama of the emerging sky. Everywhere is still a shapeless, desolate chaos. And now a sudden break is seen. A broad, glorious band or expanse glides through the angry, chaotic waste, separating it into two distinct masses--the lower, the heavy fluids; the upper, the ethereal vapours. The band, still bearing upward the vapour, swells and mounts and arches and vaults, till it becomes a concave hemisphere or dome. That separating, majestic dimension we cannot to this day call by a better name than the expanse. And that expanse God called heavens. And there was evening and there was morning, a second day. II. MORAL MEANING OF THE STORY. 1. The heavens suggest the soul’ s true direction--it is upward. To express moral excellence by terms of altitude is an instinct. How naturally we use such phrases as these: “ Exalted worth, high resolve, lofty purpose, elevated views, sublime character, eminent purity!” How naturally, too, we use opposite phrases: “ Low instincts, base passions, degraded character, grovelling habits, stooping to do it!” Doubtless here, too, is the secret of the arch, and especially the spire, as the symbol of Christian architecture: the Church is an aspiration. Even the very word “ heaven” itself, like the Greek Ouranos, means height, and, according to the etymologists, is an Anglo-Saxon word, heo-fan; meaning what is heaved up, lifted, heav-en--heaven. Well, then, may the vaulting sky stand as a symbol of human aspiration. The true life is a perpetual soaring and doming; or rather, like the mystic temple of Ezekiel’ s vision, it is an inverted spiral, forever winding upward, and broadening as it winds (Ezekiel 41:7). The soul’ s true life is a perpetual exhalation; her affections evermore evaporating from her own great deep, and mounting heavenward in clouds of incense. 2. As the heavens suggest human aspirations, so do the heavens suggest their complement, Divine perfections. It is true, e.g., in respect to God’ s immensity. Nothing seems so remote from us, or gives such an idea of vastness, as the dome of heaven. Climb we ever so high on mountain top, the stars are still above us. Again: It is true in respect to God’ s sovereignty. Nothing seems to be so absolutely beyond human control or modification as the sun and stars of heaven. Again: It is true in respect to God’ s spirituality. Nothing seems so like that rarity of texture which we instinctively ascribe to pure, incorporeal spirit, as that subtile, tenuous ether which, it is believed, pervades the clear, impalpable sky, and, indeed, all immensity. And in this subtile ether, so invisible to sight, so impalpable to touch, so diffused throughout earth and the spaces of the heavenly expanse, we may behold a symbol of that invisible, intangible, ever-omnipresent One who Himself is Spirit; and who, accordingly, can be worshipped only in spirit and truth (John 4:24). Again: it is true in respect to God’ s purity. Nothing is so exquisite an emblem of absolute spotlessness and eternal chastity, as the unsullied expanse of heaven, untrodden by mortal foot, unswept by aught but angel wings. Again: It is true in respect to God’ s beatitude. We cannot conceive a more perfect emblem of felicity and moral splendour than light. Everywhere and evermore, among rudest nations as well as among most refined, light is instinctively taken as the first and best possible emblem of whatever is most intense and perfect in blessedness and glory. And whence comes light--the light which arms us with health, and fills us with joy, and tints flower and cloud with beauty, and floods mountain and mead with splendour--but from the sky? Well, then, may the shining heaven be taken as the elect emblem of Him who decketh Himself with light as with a robe (Psalms 104:2), who dwelleth in light which no man can approach unto (1 Timothy 6:16), who Himself is the Father of lights (James 1:17). (G. D.Boardman.)The atmosphere The word “ atmosphere” indicates, in general, its character and its relation to the earth. It is compounded of two Greek words, one signifying vapour and the other sphere, and, taken together, they denote a sphere of vapour enveloping or enwrapping the whole earth. The ancients regarded the air, as children do now, as nothing at all. A vessel filled only with air, had nothing in it. “ As light as air” is a proverbial expression, but a very false one, to denote nothingness. We may not be aware of it, but yet it is true that the breathing of the air yields us three-quarters of our nourishment, while the other quarter only is supplied by the food, solid and liquid, of which we partake. The principal parts of this food are oxygen, hydrogen, nitrogen, and carbonic acid, and these, too, are the constituent elements of the atmosphere. There is a sense, therefore, in which we may truly say of the air, what the apostle and the old Greek poet before him said of God, “ In it we live and move and have our being.” The weight of the atmosphere is so great that its pressure upon a man of ordinary size has been computed to be about fourteen or fifteen tons. A man of large frame would have to carry one or two tons additional. But as the air’ s pressure is lateral as well as vertical, and equal upon all sides and parts of every body, it not only does not crush or injure the frailest flower, but actually feeds and nourishes it. There are other than atmospheric burdens, and those which consciously press more heavily, which yet a man may find a great blessing ill carrying with a cheerful face and courage. The atmosphere is tenanted by myriad forms of life, vegetable and animal. A French naturalist of great eminence, M. Miquel, writing upon “ Living Organisms of the Atmosphere,” has found numberless organisms dancing in the light of a single sunbeam. The atmosphere, moreover, is the great agent by which nature receives the wonderful colours which are her most beautiful adorning. It is owing to the reflection of the sun’ s rays that the sky and the distant horizon assume that beautiful azure hue which is subject to endless variations. It is owing to the refraction of these rays as they pass obliquely through the aerial strata, that we have the splendours of the morning and evening twilight, and that we seem to see the sun three or four minutes before he actually rises above the eastern horizon, and three or four minutes after he actually disappears below the western horizon. If it were not for the atmosphere, the light would instantaneously disappear as the sun sank below the horizon, and leave the world in utter darkness, while at his rising in the morning the world would pass in an instant from complete darkness into a flood of dazzling and blinding light. Such daily and sudden shocks to vision would be painful, and probably destructive to sight. Without the atmosphere there would have been no place in the universe for the dwelling place of man, because without it the waters would have prevailed. But as by the atmosphere the waters below were, on the second day of the creative week, divided from those above, a place was provided suitable for the abode of man. Without the air, which gathers the moisture in the clouds and sends it down again upon the earth, there could be no precipitation of rain or snow. Without the atmosphere there could be no purifying winds, which are but air in motion, no medium to transmit and diffuse the light and heat of the sun, no agent to modify and make surpassingly beautiful the light of the sun, and no possibility of respiration for plants or animals, without which it would be impossible to maintain any form of organic life. The atmosphere, too, is indispensable for all the practical purposes of life. If by some miraculous intervention it should be made possible for human life to exist without the air, it would be useless and vain. The air is necessary for the transmission of sound. Without it, the bell might be tolled, the cannon might be fired, a great multitude of voices might unite to render the music of the sweetest hymn, but not the faintest sound would be audible either to the performers or to the listeners. In the worship of God we should need no tune books, no organ, no choir, no preacher, “ for there is no speech nor language where their voice is not heard,” and the voices of none of these could be heard. You might breathe or even loudly speak your words of love into the very ear of some dear one, and yet not one of your words would be heard without the presence of air in the ear to empower its wondrous mechanism for hearing. As light is indispensable for seeing, so in exactly the same way is the air necessary for hearing, and without it the ear would be a perfectly useless organ, instead of being, as now, a wonderful organ to minister to our joy and delight. And since without the atmosphere we could not hear each other speak, it follows that all commercial, educational, and social intercourse would be at an end, and the earth would become one vast grave. 1. Let us learn from the air a lesson--and it is a most impressive one--as to the inestimable value of our “ common mercies,” which we enjoy every moment, without a thought and without an emotion of gratitude to the great Giver of them. 2. Let us learn from the atmosphere a lesson as to how to overcome our difficulties. The dove in the fable was irritated because the wind ruffled its feathers and opposed its flight. It foolishly desired to have a firmament free from air, through the empty spaces of which it vainly thought it could fly with the speed of lightning. Silly bird! It did not know that without the air it could not fly at all, nor even live. And just so it is with the difficulties we encounter. Without them and without conquering them, a high Christian manhood or character is unattainable. 3. Let us learn from the atmosphere a lesson of thankfulness. It is amongst the chief of our daily blessings, and is the immediate and continuous gift of God, to whom our praises are continually due. 4. Let us learn from the atmosphere to make the best use possible of the life it nourishes and preserves. As in itself the air is sweet, wholesome, and life-giving, let us be taught by it to live pure and noble lives which shall yield for others wholesome and helpful and not poisonous and corrupt influences. Our example makes a moral atmosphere for others to breathe, which is wholesome or noxious, according as the example is good or bad. (G. C.Noyes, D. D.)The atmosphere The atmosphere, like an ocean, overlies the whole surface of the earth; in fact, it is an ocean; and it is literally true, that, like crabs and lobsters, we live and move and spend our days at the bottom of a sea--an aerial sea. This atmospheric ocean rises far above us, and, like that of waters, has its waves, its currents, and its tides. It is found to grow more rarified, as well as colder, as we ascend towards its upper limit, which is supposed to be about forty-five miles above the level of the sea. Barometrical observations, however, show that on ascending to the height of three and a half miles (nearly that of Cotopaxi), we leave behind us, by weight, more than one-half the whole mass of the atmosphere. And from the experience of aeronauts, it is believed that there is no such air as man can breathe at an elevation of eight miles; probably death would be the certain consequence of exceeding seven, though some, of late, at great risk and suffering, have ascended to nearly that height. On the summit of Mont Blanc, which is a trifle under three miles, the sensations of those who make the ascent are very painful, owing to the levity of the air; the flesh puffs out, the head is oppressed, the respiration is difficult, and the face becomes livid; whilst the temperature is cold almost past endurance. This ocean of air, like that of water, has also its weight and pressure. People, in general, are not aware, because they are not conscious, of any weight resting upon them from the atmosphere; yet reliable experiments prove that at the sea level it presses with a force equal to fourteen and three-fifths pounds on every square inch, or 2,100 pounds on every square foot, or 58,611,548,160 pounds on every square mile; or on the whole surface of the earth with a weight equal to that of a solid globe of lead sixty miles in diameter! How few reflect that they live under an ocean of such stupendous weight! But to bring this fact more sensibly before the mind, we may state that the atmospheric pressure on the whole surface of a medium sized man is no less than fourteen tons--a weight that would instantly crash him, as hollow vessels collapse when sunk deep in the ocean, but for the elasticity and equal pressure of the air on every part without, and the counterbalancing pressure and elasticity of the air within. The air encompassing the earth is a compound substance, made up of two gases, mixed in the proportion of twenty-one parts of oxygen to seventy-nine parts of nitrogen, by measure; mixed with these is a small proportion of carbonic acid gas, which does not exceed one two-thousandth part of the whole volume of the atmosphere. Whether the air is taken from the greatest depths, or the most exalted heights which man has ever reached, this proportion of the oxygen and nitrogen gases is maintained invariably. Considering the vast and varied exhalations that constantly ascend from sea and land, together with the incessant agitation of winds and tempests, this stands before us a most astonishing fact, indeed! But it is not more wonderful than it is important. No possible change could be made in the composition of the air, without rendering it injurious both to animal and vegetable life. If the quantity of nitrogen were but a little increased, all the vital functions of man would be performed with difficulty, pain, and slowness, and the pendulum of life would soon come to a stand. If, on the other hand, the proportion of oxygen were increased, all the processes of life would be quickened into those of a fever, and the animal fabric would soon be destroyed, as it were, by its own fires. (H. W. Morris, D. D.)Reflections 1. On the mass of the atmosphere. Vast an appendage as this is to our globe, its dimensions and density have been adapted with the utmost exactness to the constitution of all organized existences. Any material change in its mass would require a corresponding change in the structure of both plants and animals, and, indeed, in the whole economy of the world. If its mass were considerably reduced, all the difficulties experienced by travellers on the summits of lofty mountains, and by aeronauts at great elevations above the earth, would ensue; on the other hand, if much increased, opposite and equally disastrous results would follow. If the atmosphere had been twice or three times its present mass, currents of air would move with double or triple their present force. With such a change nothing on sea or land could stand against a storm. But how happily do we find all things balanced as now constituted. And how obvious, that, ere ever God had breathed forth the fluid air, in His all-comprehending Mind, its mass was measured and weighed, and the strength and wants of all living creatures duly estimated before one of them had been called into being. All the works of God have been done according to a determinate counsel and infallible foreknowledge. 2. On the pressure of the atmosphere. Contemplating the enormous weight of the air, resting upon all things and all persons, who but must devoutly admire both the wisdom and the goodness of the Creator, in so adjusting all the properties of the firmament, that under it we can breathe and walk and act with ease, unconscious of weight or oppression, while in fact we are every moment under a load, which, when reduced to figures, surpasses both our comprehension and belief. 3. On the composition of the atmosphere. How very wonderful is this! When we reflect upon the proportions and combinations of its constituent elements, we cannot but look up with adoring reverence to its Divine Author. What wisdom, what power, what benevolence, have been exercised in arranging the chemical constitution and agencies of this world, to adapt them unfailingly to the strength and wants of animals and of plants, even the most delicate and minute! How very slightly the atmosphere of life differs from one that would produce instant and universal death How trifling the change the Almighty had need make in the air we hourly breathe, to lay all the wicked and rebellious sons of men lifeless and silent in the dust! (H. W. Morris, D. D.)A type of prayer and its answer In the natural world, the sun pours down its light and heat, and diffuses his genial influences over all; yet warming and animating, in a special degree, those fields and hillsides turned more directly towards him, and drawing upward from them a proportionally greater amount of vapour; this vapour, as we have seen, in due time, returns in showers, refreshing and beautifying all nature. So in the world of Christian devotion. Under the benignant beams of the Sun of Righteousness, the exhalations of prayer and praise are drawn upwards to the heavenly throne, more abundantly, as in nature, from those more completely under His gracious influences; and these exhalations of the heart, through a Saviour’ s mediation, are made to return in richer showers, even showers of grace, to refresh and strengthen those souls to bring forth fruit unto everlasting life. Again: As the earth, without showers, would soon become parched and barren and dead; so, without the rain and dew of Divine grace, the moral earth would become as iron, and its heavens as brass; every plant of holiness, every flower of piety, and every blade of virtue, would soon droop and die. Nor does the parallel end here: as in the physical world, the greater the quantity of vapours drawn up from sea and land, the greater will be the amount of rain that sooner or later will come down on plain and mountain; so in the spiritual, the more abundant the exhalations of prayer and supplication from the children of men, the more copious the showers of grace that will be poured out in return. Let prayer, therefore, daily ascend as the vapours from the ends of the earth, and rise as clouds of incense before the throne, and this wilderness shall yet blossom as the rose, flourish as the garden of the Lord, and bloom with all the beauties of an unblighted paradise. (H. W. Morris, D. D.)Atmospherical adjustments The atmosphere constitutes a machinery which, in all its complicated and admirable adjustments, offers the most striking displays and convincing proofs of this. This vast and wonderful appendage of our globe has been made expressly to meet the nature and wants of the living creatures and growing vegetation that occupy its surface; and all these plants and animals have been created with distinct reference to the properties of the atmosphere. Throughout design and mutual adaptation are most manifest. The atmosphere has been composed of those elements, and composed of them in just the proportions that are essential to the health and nurture of all living creatures. The atmosphere has been made for lungs; and lungs have been made for the atmosphere, being elaborately constructed for its alternate admission and expulsion. And how beautiful that adjustment by which animals breathe of the oxygen of the air, and set carbonic acid free for the use of plants, while plants absorb carbonic acid, and set oxygen free for the benefit of animals! The atmosphere and the ear have also been formed one for the other. This organ is so constructed that its use depends entirely upon the elastic properties of the air. In like manner the atmosphere and the organs of speech have been formed in mutual adaptation. The whole mouth, the larynx, the tongue, the lips, have been made with inimitable skill to form air into words. Equally evident is the mutual adaptation of the atmosphere and the organs of smell, as the latter can effect their function only in connection with the former. In one word, all the parts of all animal organizations, even to the very pores of the skin, have been contrived with minute nicety in adaptation to the constituent elements and elastic properties of the atmosphere. Add to all the foregoing, its admirable qualities for disseminating h, at evaporating moisture, equalizing climate, producing winds, forming clouds, and diffusing light--and we behold in the Firmament of heaven a concourse of vast contrivances, that constitute a sublime anthem to the Creator’ s praise! The various elements composing the atmosphere, its gases, and vapours, and electricity, are, indeed, as if instinct with life and reason. Animated by the solar beams, they are everywhere in busy and unerring activity,--sometimes acting singly, sometimes in combination, but always playing into each other’ s hands with a certainty and perfection which might almost be called intelligence, and which nothing short of Infinite Wisdom could have devised. Thus, by their manifold and beneficial operations, “ the heavens declare the glory of God, and the firmament showeth His handiwork.” (H. W. Morris, D. D.)The firmament The use of it was to “ divide the waters from the waters” : that is, the waters on the earth from the waters in the clouds, which are well known to be supported by the buoyant atmosphere. The “ division” here spoken of is that of distribution. God having made the substance of all things, goes on to distribute them. By means of this the earth is watered by the rain of heaven, without which it would be unfruitful, and all its inhabitants perish. God makes nothing in vain. There is a grandeur in the firmament to the eye; but this is not all: usefulness is combined with beauty. Nor is it useful only with respect to animal subsistence: it is a mirror, conspicuous to all, displaying the glory of its Creator, and showing His handiworks. The clouds also, by emptying themselves upon the earth, set us an example of generosity; and reprove those who, full of this world’ s good, yet keep it principally to themselves. (A. Fuller.)The second day The second day’ s work is the forming of an expanse or heaven in the creature, by which the hitherto unbounded waters are divided from the waters. God then names the expanse. At this stage the state of the creature, that it is drowned in waters, begins to be perceived. Such is the second state or stage in the new creation. In the midst of the waters a heaven is formed in the once benighted creature. That unstable element, so quickly moved by storms, is the well-known type of the restless desires of the heart of fallen man; for “ the wicked are like the troubled sea, which cannot rest, whose waters cast up mire and dirt.” Before regeneration, unquiet lusts everywhere prevail: the whole man or creature is drowned and buried in them. In the progress of the new creation, these waters are not at once removed: indeed, they are never wholly removed till that other creation comes, when there is “ no more sea.” They are first divided by a heaven; then bounded on the third day, when the dry land rises up out of them. This heaven represents the understanding opened, as the rising earth upon the third day shows us the will liberated. For till now, “ the understanding has been darkened” ; nay, it is written of the natural man that he has “ no understanding.” But now the heaven is stretched. Christ “ opens the understanding” of those who before this had been His disciples. And thus another precious gift, once hid with Christ in God, now by Christ is wrought in us also. A heaven is formed within the creature; a heaven into which darkness may return, and through which clouds shall pour as well as bright sunshine; a heaven which for sin may be shut up and become like brass, but which was made to be the home and treasure house of sweet and dewy showers; a heaven like Israel’ s path through the sea of old, sorely threatened by dark and thick waters, but, like that same path, a step to resurrection power, and worthy to be called “ heaven,” even by God Himself; influencing the earth in untold ways, here attracting, there repelling; the great means after light of arranging and disposing all things. (A. Jukes.) Genesis 1:9-10 The gathering together of the waters called He seas The sea and the dry land I. THE SEA. “ Let the waters . . . unto one place.” 1. The method of their location. Perhaps by volcanic agency. 2. The degree of their proportion. If the sea were smaller, the earth would cease to be verdant and fruitful, as there would not be sufficient water to supply our rivers and streams, or to distil upon the fields. If the sea was larger, the earth would become a vast uninhabitable marsh, from the over abundance of rain. Hence, we see how needful it is that there should be a due proportion between the sea and dry land, and the wisdom and goodness of the Creator, in that it is established so exactly and beneficently. 3. The extent of their utility. They not only give fertility to the earth, but they answer a thousand social and commercial purposes. II. THE DRY LAND. 1. The dry land was made to appear. The land had been created before, but it was covered with a vast expanse of water. Even when things are created, when they merely exist, the Divine call must educate them into the full exercise of their utility, and into the complete manifestation of their beauty. So it can remove the tide of passion from the soul, and make all that is good in human nature to appear. 2. It was made to be verdant. “ And let the earth bring forth grass.” The plants now created are divided into three classes: grass, herb, and tree. In the first, the seed is not noticed, as not obvious to the eye. In the second, the seed is the striking characteristic. In the third, the fruit. This division is simple and natural. 3. It was made to be fruitful. “ And the fruit tree yielding fruit.” The earth is not merely verdant and beautiful to look at, but it is also fruitful and good for the supply of human want. Nature appears friendly to man, that she may gain his confidence, invite his study, and minister to the removal of his poverty. III. AND IT WAS GOOD. 1. For the life and health of man. 2. For the beauty of the universe. 3. For the commerce and produce of the nations. (J. S. Exell, M. A.)Various uses of the sea 1. Water is as indispensable to all life, whether vegetable or animal, as is the air itself. But this element of water is supplied entirely by the sea. All the waters that are in the rivers, the lakes, the fountains, the vapours, the dew, the rain, the snow, come alike out of the ocean. It is a common impression that it is the flow of the rivers that fills the sea. It is a mistake. It is the flow of the sea that fills the rivers. 2. A second use of the sea is to moderate the temperature of the world. A common method of warming houses in the winter is by the use of hot water. The water, being heated in the basement, is carried by iron pipes to the remotest parts of the building, where, parting with its warmth and becoming cooler and heavier, it flows back again to the boiler, to be heated anew, and so to pass round in the same circuit continuously. The advantage of this method is, that the heat can be carried to great distances, and in any direction. 3. A third important use of the sea is to be a perpetual source of health to the world. Without it there could be no drainage for the lands. The process of death and decay, which is continually going on in the animal and vegetable kingdoms, would soon make the whole surface of the earth one vast receptacle of corruption, whose stagnant mass would breathe a pestilence, sweeping away all the life of a continent. The winds would not purify it; for, having no place to deposit the burden, it would only accumulate in their hands, and filling their breath with its poisonous effluvia, it would make them swift ministers of death, carrying the sword of destruction into every part of the world at once. 4. It may be mentioned, as a fourth office of the sea, that it is set to furnish the great natural pathways of the world. Instead of a barrier, the sea is a road across the barrier. Hence the ocean has been the great educator of the world. The course of empire began on its shores, and has always kept within sight of its waters. No great nation has ever sprung up except on the seaside, or by the banks of those great navigable rivers which are themselves but an extension of the sea. Had it not been for the Mediterranean, the history of Egypt, of Phoenicia, of Greece and Rome and Carthage, would have been impossible. 5. A fifth office of the sea is to furnish an inexhaustible storehouse of power for the world. Of the three great departments of labour which occupy the material industry of the race,--agriculture, commerce, and manufactures,--we have seen how the first depends upon the ocean, the one for the rains which support all vegetable life, the other for the thousand paths on which its fleets are travelling. We now find that the third one also, though at first appearing not to have very intimate connection with the ocean, does in fact owe to it almost the whole of its efficiency. Ninety-nine hundredths of all the mechanical power now at work in the world is furnished by the water wheel and the steam engine. 6. A sixth office of the sea is to be a vast storehouse of life. The sea has a whole world of life in itself. It is said that the life in the sea far exceeds all that is out of it. There are more than twenty-five thousand distinct species of living beings that inhabit its waters. Incredible numbers of them are taken from the sea; in Norway, four hundred millions of a single species in a single season; in Sweden, seven hundred millions; and by other nations, numbers without number. 7. Omnipresent and everywhere is this need and blessing of the sea. It is felt as truly in the centre of the continent, where, it may be, the rude inhabitant never beard of the ocean, as it is on the circumference of the wave-beaten shore. He is surrounded, every moment, by the presence and bounty of the sea. It is the sea that looks out upon him from every violet in his garden bed; from the broad forehead of his cattle, and the rosy faces of his children; and from the cool-dropping well at his door. It is the sea that feeds him. It is the sea that clothes him, It is the sea that cools him with the summer cloud, and that warms him with the blazing fires in winter. 8. There is a sea within us which responds to the sea without. Deep calleth unto deep, and it is the answer and the yearning of these inward waves, in reply to that outward call, which makes our hearts to swell, our eyes to grow dim with tears, and our whole being to lift and vibrate with such strong emotion when we stand upon the shore and look out upon the deep, or sit in the stern of some noble ship and feel ourselves cradled on the pulsations of its mighty bosom. There is a life within us which calls to that sea without--a conscious destiny which only its magnitude and its motion can symbolize and utter. (Bib. Sacra.)Genesis of the lands I. OF THE PASSAGE. 1. Panorama of emergent lands. A sublime spectacle it is--this resurrection of the terrestrial forms out of ocean’ s baptismal sepulchre--this emergence of island, and continent, and mountain--this heaving into sight of Britain and Madagascar and Cuba and Greenland, of Asia and Africa and Australia and America, of Alps and Himalayas and Andes and Sierra Nevada; more thrilling still, of Ararat and Sinai and Pisgah and Carmel and Lebanon and Zion and Olivet. 2. Geologic confirmation. How could the geologist make out his magnificent geological calendar, if it were not for the successive layers of deposited or stratified rocks of the lands upheaved into view from the depths of old ocean’ s sepulchre? And so, at this very point, the ancient seer and the modern sceptic agree; both say that the earth was formed out of water and by means of water (2 Peter 3:5). But they differ as to the explanation. The ancient seer said, “ The secret of Nature is God.” The modern sceptic says, “ The secret of Nature is Law.” And yet both speak truly, for Truth is evermore unutterably large: God is the cause of Nature, and Law is God’ s means. 3. Beneficence of the arrangement. “ God saw that it was good.” And well might He delight in it. For a blessed thing this Divine distribution of lands and seas was. II. MORAL MEANING OF THE STORY. 1. The birth of individuality. 2. The birth of duty. Each man is in himself a little world. The individualization of each man is not so much for the man’ s own sake as for the sake of all men. This, then, is the stirring thought of the hour: Individualization for the sake of mankind. Go forth then, brother, inspired with the majestic thought that you are a personal unit--a man among men--individualized from the mass of humanity for the sake of humanity andhumanity’ s King. Yes, happy the day, let me again say it, when God says to thee: “ Let the waters gather themselves to one place, and let the dry land appear.” Thrice happy the day when thou obeyest, looking upward to the opening heavens and outward to the broadening horizon. (G. D.Boardman.)The third day Up to this point the unquiet element, which is naturally uppermost in the creature, has prevailed everywhere. Light has come, and shown the waste; a heaven is formed within it; but nothing fixed or firm has yet appeared. Just as in the saint there is first light, and a heaven too within, while as yet he is all instability, with nothing firm or settled. But now the firm earth rises. The state desired by Paul,--“ that we be no more tossed to and fro with every wind of doctrine, but may grow up in all things into Him who is the Head, even Christ,” --here begins to be accomplished. Now the will, long buried and overwhelmed with tossing lusts, rises above them to become very fruitful; and the soul, once lost in passions, emerges from the deep, like “ the earth which He hath founded forever.” There is yet more for us to mark in this emerging earth. Not only does it escape the floods: it comes up also into the expanse of heaven. That creature, so long buried, now mounts up to meet the skies, as though aspiring to touch and become a part of heaven; while on its swelling bosom rest the sweet waters, the clouds, which embrace and kiss the hills. When the man by resurrection is freed from restless lusts; when he comes up from under the dominion of passions into a state of rest and peace; not only is he delivered from a load, but he also meets a purer world, an atmosphere of clear and high blessing; where even his hard rocks may be furrowed into channels for the rain; heaven almost touching earth, and earth heaven, Not without awful convulsions can such a change be wrought. The earth must heave before the waters are gathered into one place. (See Psalms 104:7-8.) Many a soul shows rents and chasms like the steep mountains. Nevertheless, “ the mountains bring peace, and the little hills righteousness.” And this is effected on the third or resurrection day; for in creation, as elsewhere, the “ third day” always speaks of resurrection. Then the earth brings forth fruit. Fruitfulness, hitherto delayed, at once follows the bounding of the waters. For, “ being made free from sin, we have fruit unto righteousness, and the end everlasting life.” The order of the produce is instructive; first the grass, then the herb, then the fruit tree yielding fruit after his kind: as ever, the blade before the ear, the small before the great, from imperfection onwards to perfection. The first thing borne is “ grass,” the common emblem of the flesh. Is it asked how the risen creature can bring forth fruits, which are, like the goodliness of the grass, of the flesh and carnal? Because for long the regenerate man is yet “ carnal,” and his fruits are in the flesh, though with sincere desires for God’ s glory. The development of Adam, as exhibited in the Word, not to say experience, gives proofs on proofs of this. The Corinthians, too, were “ carnal,” though with many spiritual gifts. But after “ grass” comes “ herb and tree,” with “ seed and fruit” ; some to feed the hungry, some to cure the serpent’ s bite; some hid in a veil of leaves, or bound in shapeless husks; some exposing their treasures, as the lovely vine and olive; the one to cheer man’ s heart, the other to give the oil to sustain the light for God’ s candlestick. Such is the faithful soul, with many-coloured fruits, “ as the smell of a field which the Lord blesses.” The form of the fruit may vary; its increase may be less or more--some thirty, some sixty, some an hundredfold; for “ the fruit of the Spirit may be love, or peace, or faith, or truth, or gentleness” : but all to the praise of His grace, who bringeth forth fruit out of the earth, “ fruits of righteousness, which are by Jesus Christ.” Nor let us forget,--“ whose seed is in itself, after his kind.” God’ s fruits all multiply themselves: this is their constitution. (A. Jukes.)Distribution of sea and land By means of this distribution the waters are ever in motion, which preserves them and almost everything else from stagnancy and putrefaction. That which the circulation of the blood is to the animal frame, that the waters are to the world: were they to stop, all would stagnate and die. See how careful our heavenly Father was to build us a habitation before He gave us a being. Nor is this the only instance of the kind: our Redeemer has acted on the same principle, in going before us to prepare a place for us. (A. Fuller.) Genesis 1:11-13 Let the earth bring forth grass Vegetation I. THAT IT IS THE RESULT OF A . 1. There was the Divine agency. It was the power of God that gave seed and life to the earth. For it is very certain that the earth could not have produced grass, and herb, and tree of itself. 2. There was the instrumentality of the earth. “ And God said, Let the earth bring forth grass,” etc. So when called by God the most barren instrumentalities become life-giving and verdant. When the Divine Being is about to enrich men, He gives them the power to help themselves. II. IT IS IN THE OF ITS GROWTH. “ Seed.” Fertility never comes all at once. God does not give man blade of grass or tree in full growth, but the seeds from which they are to spring. Germs are a Divine gift. God does not give man a great enterprise, but the first hint of it. The cultivation of germs is the grandest employment in which men can be engaged. III. IT IS IN THE PURPOSE OF ITS LIFE. “ Yielding fruit.” 1. Life must not always remain germinal. The seed must not alway remain seed. It must expand, develop. The world is full of men who have great thoughts and enterprises in the germ, but they never come to perfection. The fruit must be-- 1. Abundant. 2. Rich. 3. Beautiful. 4. Refreshing. IV. IT IS IN ITS SPECIES AND . “ Fruit after his kind.” The growth will always be of the same kind as the seed. There may be variation in the direction and expression of the germinal life, but its original species is unchanged. This is true in the garden of the soul. Every seed produces fruit after its kind. (J. S. Exell, M. A.)The grass 1. Consider the grass for (1) its beauty; (2) its utility; (3) the characteristic virtues of the grass of the fields: (a) its humility; (b) its cheerfulness; (c) as an emblem of human life. 2. Consider it, particularly, in the places where your dead are lying. What Golgoth as would be our cemeteries did not the grass grow there more green and more abundant, if possible, than almost anywhere beside! (Homiletic Review.)The beauty of the grass What is there in it of beauty or of strength? Let Ruskin answer: “ A very little strength, and a very little tallness, and a few delicate long lines meeting in a point--not a perfect point either, but blunt and unfinished, by no means a creditable or apparently much-cared-for example of Nature’ s workmanship; made, as it seems, only to be trodden on today, and tomorrow to be cast into the oven; and a little pale and hollow stalk, feeble and flaccid, leading down to the dull brown fibres of its roots.” That is all. “ And yet,” he adds, “ think of it well, and judge whether of all the gorgeous flowers that beam in summer air, and of all strong and goodly trees, pleasant to the eyes and good for food--stately palm and pine, strong ash and oak, scented citron, burdened vine--there be any by man so deeply loved, by God so highly graced, as that narrow point of feeble green.” Genesis of the plants I. OF THE PASSAGE. 1. Panorama of the emerging plants. On all sides spring up, as though by magic, the floating algae, the circling lichens, the luxuriant mosses, the branching ferns, the waving grasses, the graceful palms, the kingly cedars, the iris-hued flowers. And a blessed vision it is: this grateful exchange of dull uniformity and barren nakedness for vegetable colours--for carpets of emerald, and tapestries of white and azure and crimson and orange and purple. Even the God of beauty Himself feels that it is good. 2. The birth of life. 3. The soil the matrix of the plant. 4. Fruit after its kind. Here the Sacred Chronicle virtually asserts the invariability of what we call “ Species.” 5. Ministry of vegetation. (1) Plants are the source of all our food: directly as in vegetable diet--e.g., bread, which we call the “ Staff of Life” ; and indirectly, as in animal diet--these animals themselves having been fed on the vegetable world. Annihilate plants, and where is food? Annihilate food, and where is man? (2) Vegetation is the grand means of atmospheric purification. (3) The vegetable world is a never-ending source of aesthetic delight. The two great occasions and conditions of physical beauty are figure and colour. The plants, in their infinitely varied range from diatom to cedar, illustrate every conceivable line of figure, every conceivable hue of colour. Their ravishing song ranges through the whole scale of possible figures, through the whole gamut of possible hues. They are not only ministrants to a transient pleasure, they are also witnesses to an eternal beauty. II. MORAL MEANING OF THE STORY. 1. The plant is a beautiful emblem, or, rather, a prophetic type of man himself. 2. The birth of powers. (1) The parable of germination. (2) The parable of evolution. (3) The parable of fructification. This then is the lesson of the hour: The birth of powers to issue in heavenly fruitage. Be not content then with the mere sense of individuality and of duty, mechanically taking your allotted place with the grouping lands and Genesis 1:9-10); actually put forth in living exercise your latent powers. Yes, happy the day when the Lord of seeds and of souls says to thee: “ Let the earth put forth shoots, and the fruit tree yield its fruits!” Thrice happy the day when thou obeyest, thy life becoming arborescent, the leaves of thy tree spirally arranged so as to take in the most thou canst of God’ s air and sunshine, yielding the fruits of a Christian character. (G. D.Boardman.)The vegetable creation Notice the general parts and functions of trees and plants. I. THE ROOTS. Two important and special purposes. 1. To attach the plant or tree to the soil, and support it there in its proper position. 2. To select and draw suitable juices from the soil, for nourishment. II. THE LEAVES. The principal organ of every plant. The seed in which the plant originates, when carefully examined, is found to be composed of a leaf rolled tightly, and altered in tissue and contents, so as to suit its new requirements. The bud also consists of leaves folded in a peculiar manner, and covered with hardened scales to protect them from the winter cold. And the flowers, the glory of the vegetable world, are merely leaves arranged so as to protect the vital organs within them, and coloured so as to attract insects to scatter the fertilizing pollen, and to reflect or absorb the light and heat of the sun for ripening the seed. If we pursue our study of leaves still further, and contemplate their chemical functions, we shall find each a marvel and a mystery in itself. Every leaf is an individual, gifted with peculiar powers; its stomata and other organs constitute a complete laboratory; it absorbs air, and exhales moisture; it elects the carbon, and sends forth as useless the excess of oxygen, it extracts from the sunbeam its chlorophyll, and with it adorns itself in the charms of verdancy. In a word, it embodies in its thin and distended form one of the most wonderful examples of organic chemistry. It is at once full of science and full of poetry. III. THE FLOWERS. They are the most beautiful productions of the vegetable kingdom; and, as to the delicacy of their forms, the beauty of their colouring, and the sweetness of their odour, seem preeminently designed for the pleasure of man, for he alone of all the living tenants of the earth is capable of appreciating them. They also perform several important functions in connection with the reproduction of the species. Flowers exhibit many powers and properties which the science of man has never been able to explain. Some will instantly close upon the slightest touch. Some will flutter as if in alarm, upon sudden exposure to intense light. Some seem possessed of limited powers of locomotion; a certain species of wild oats, when placed upon a table, will spontaneously move; pea blossoms always turn their backs upon the wind; the heliotrope always faces the sun; the tulip opens its petals when the weather is fine, but closes them during rain and darkness. The pond lily closes its pure white leaves at night, as it lies on its watery bed, but unfolds them again in the morning. On the other hand, some flowers open only at night; that splendid flower, the night-blooming cereus, is of this kind; it opens but once, and that in the night, for a few hours only, then wilts and dies without ever admitting the light of day into its bosom. Some open and shut at certain hours, and that so regularly as to indicate the time of day, like the sindrimal of Hindostan, which opens at four in the evening and closes at four in the morning. Dr. Good, in his “ Book of Nature,” describes a water plant, valisneria spiralis, which, at a certain season, detaches itself from its stem, and, like a gallant suitor, sails complacently over the waters in pursuit of a mate, till he finds her. Other flowers there are, as the nepenthes, that will adroitly catch flies and devour them. Others again possess a most extraordinary luminous property; the nasturtium, if plucked during sunshine, and carried into a dark room, will there show itself by its own light; a plant that abounds in the jungles of Madura illumines the ground to a distance all around; and many species of lichens, creeping along the roofs of caverns, lend to them an air of enchantment, by the soft and clear light they diffuse. Who can explain to us these phenomena of flowers? Who but must see that the hand and counsel of Infinite Wisdom are concerned in the production of these vegetable wonders! I add but one fact more respecting flowers, and that is, the power which each flower has to regulate for itself the heat of the sun. IV. THE SEEDS. 1. Look at the admirable contrivance of the vessels, or capsules, in which the various seeds are lodged and protected while they mature. These are so many, so diverse, and often so complicated in their forms and materials, that it would seem as if they had been adopted only for the sake of demonstrating the inexhaustible resources of the Divine invention. Some are invested in close tunicles, some are surrounded with hard shells, some are elaborately folded in leaves, some are deposited in rows within parchment pods, some are in eases lined with softest velvet, some are wrapped in wool, some are held as in blown bladders, some are placed between hard scales, some are defended by pointed thorns, some are housed as beneath a roof, some are within slits made in the edge of the ]eaves, some are buried in the heart of the fruit, and some in various other manners. 2. The fecundity of plants, or their capacity for producing seeds, presents us with another remarkable fact. The common cereals often yield from sixty to a hundred fold. One castor oil plant will produce 1,500, one sunflower 4,000, and one thistle 24,000 seeds in a single season. 3. Another interesting fact connected with seeds is the arrangement made for their dispersion. Sometimes the pericarp, or vessel containing the seed, opens elastically, as with a mechanical spring, and discharges the seeds contained in its cavity to a considerable distance. Some seeds, as those of the dandelion and thistle, are provided with a beautiful stellate down, which serves as wings, and by means of which they often travel many miles. Other seeds, as the burdock, are furnished with little hooks, by means of which they cling to men and beasts as they pass by, and are thus scattered far and wide. Birds, also, are important agents in this great work. Many of the heavier seeds, such as acorns, are gathered and buried by mice, squirrels, etc., of which, while part are consumed, many are left in the ground to germinate. Rains, and rivers, also, often carry seeds hundreds and even thousands of miles from where they were produced; and the ocean not unfrequently bears them to the shores of other continents, or wafts them upon the coral islands just risen from its bosom, and thus soon covers them with vegetation. 4. The seed having been dispersed and dropped in the soil, the next process to be noticed is its germination. To this certain conditions are necessary. A certain degree of heat must be had; at a temperature below freezing point, seed will not germinate, and if the temperature be up to, or very near, the boiling point of water, it will not germinate, but die. The most suitable temperature for each particular plant varies between these limits according to the nature of the plant. Again, if seeds have the necessary warmth and moisture, yet if exposed to bright light, they will not germinate; shade is always, absolute darkness sometimes, necessary for the success of the germinating process. If the seed enjoys all the required conditions of shade, water, air, and heat, it will grow and flourish. When a seed, a grain of wheat, say, is cast into the ground, from one end of it issues a plumule, or tender sprout; from the other a number of fibrous threads; the plumule immediately tends upward, and works for the air and light, and becomes a plant; the fibres also at once struggle downwards, and become the roots. “ Now, what is a little remarkable,” says Paley, “ the parts issuing from the seed take their respective directions, into whatever position the seed itself happens to be cast. If the seed be thrown into the wrongest possible position, that is, if the ends in the ground point the reverse of what they ought to do, everything, nevertheless, goes on right. The sprout, after being pushed out a little way, makes a bend and turns upwards; the fibres, on the contrary, after shooting at first upward, turn down.” This fact is not more wonderful than it is important; for, how unprofitable would be the labours of the husbandman, if only the grains that happened to be right end up would prove productive, for scarce one seed out of a hundred would be found in this position. Or, how endless would be his toil, if he had with care to place each particular seed in the ground with plumule end up. But for the present wise and happy constitution of the seed, by which each part proceeds in its right direction, and to fulfil its appointed office, where would be our daily bread? How manifest both the wisdom and goodness of God in this thing. 5. The longevity of seeds, or the power which they possess for retaining the vital principle for lengthy periods of time, is another remarkable fact to be noticed here. This is an important provision, as it supplies a safeguard against the extinction of the species under unfavourable circumstances, which may often occur. “ In the time of the Emperor Hadrian, a man died soon after he had eaten plentifully of raspberries. He was buried at Dorchester. About thirty years ago the remains of this man, together with coins of the Roman Emperor, were discovered in a coffin at the bottom of a barrow, thirty feet under the surface. The man had thus lain undisturbed for some one thousand seven hundred years. But the most curious circumstance connected with the case was, that the raspberry seeds were recovered from the stomach, and sown in the garden of the Horticultural Society, where they germinated and grew into healthy bushes.” What a wondrous creation, then, have we in a grain of seed! What a mystery is its life, that can thus well nigh immortalize its tiny and delicate organism, preserving it uninjured and unchanged through the lapse of hundreds and thousands of years! V. THE EDIBLE AND OTHER USEFUL OF PLANTS is another subject that demands our grateful consideration. He might have made all these of the same, or nearly the same, taste; but so far from this was His Divine generosity, that we have almost an interminable variety of fragrance and flavour, of sweetness and acid, of mellowness and pungency: and all so wonderfully suited to gratify our taste, to stimulate our appetite, and to yield us every required and desirable nutriment in health and in sickness. Then, too, plants not only feed, but clothe us. (H. W. Morris, D. D.)Reflections on the vegetable creation In vegetation we have the productions of Divine chemistry! Out of the same elements we here behold the utmost diversity of results. Ten thousand species of herbs, plants, and trees, springing from the same soil, watered by the same showers, surrounded by the same atmosphere, and warmed by the same sun--yet how different in their qualities! Some are acid and some are tasteless, some offering the richest nourishment and others the rankest poison, some are exhilarating and some stupefying, a few are as sweet as honey, and many as bitter as the waters of Marsh, some secreting oil while others are exuding gum, some sending forth odours that delight and some that sicken and offend--yet all these are constituted of the same four or five primary elements, the diversity arising simply from the different proportions in which Infinite skill has combined them. And herein is chemistry which man, astonishing as his progress has been in this science, can neither imitate nor approach. Man, indeed, can take a plant and separate these its elements, and ascertain their exact proportions, but he can never recombine them so as to restore the plant. This is God’ s prerogative. “ What a thought that was, when God thought of a tree!” exclaimed a philosopher. Yes, a tree, a single tree, originating in an atom seed, deriving its vitality from heaven, drawing its juices from the earth, feeding upon the air, eliciting its colouring from the sunbeam, and elaborating its several parts by the mysterious power of its own vitality--presents a concourse of contrivances and properties and functions such as would never have entered the mind of man, or perhaps of any other intelligence, had not God set it in living form before him. What conceptions, then, shall we form, and what sentiments entertain of that Mind, who, with unerring foresight, contrived a thousand, yea a hundred thousand differing trees and plants--differing in their size from the invisible lichen of the naked rock to the expanded banian tree of India, which proffers beneath its shade ample room for an army--differing in form from the creeping vine to the cedar of Libanus--differing in their age and duration from the ephemeral “ flower of the grass” to the mighty adonsonia, hoary with the mosses of more than twenty centuries--differing in their juices from the nourishing grape to the pohon upas in their deadly valleys--differing in their aspect from the serpent cactus to the stately pine--differing in their habitations from the climbing lianas of the Guinea forests to the confervae of the silent pool--differing in the structure of their roots, in the form of their leaves, and in the texture of their stems--differing in their flowers, and seeds, and fruits--differing in the rapidity of their growth, and circulation, and decay--differing in their qualities for absorbing and reflecting the heat of the sun--and differing in a multitude of other particulars! In the vegetable kingdom we behold a diversity all but endless. In their creation, then, what countless ends to be secured. What an infinitude of influences, properties, and agencies to be determined. And what an infinitude, too, of weights, and measures, and proportions to be calculated. Yet in the Divine mind, as in a vast storehouse of glorious ideas and designs, the plans of all were perfect and complete ere ever the omnipotent word to clothe the earth with verdure had gone forth. In that plan nothing was forgotten, nothing overlooked. No unforeseen difficulty arose, no part of the Divine purpose failed, no tree or plant or blade of grass came short of its designed perfection. (H. W. Morris, D. D.)Lessons from leaves, flowers, and grass We need not seek for rare or out-of-the-way productions to gather lessons--every green thing that springs out of the ground is a preacher to us, if we would but listen to its voice. All the leaves of the forest join in one general murmur to repeat in our ears the prophet’ s warning, “ We all do fade as a leaf.” And as we are so prone to thrust this truth out of mind, as comes on every fading fall of the year, God spreads before us on plain and hillside a great parable, in which our own decay and death are pictorially represented in such a vivid and impressive manner, that he who runs may read, and he who reads must reflect and profit. With the leaves join the beauteous flowers, like whispering angels, to impress the same needful admonition upon the heart and mind of man. “ As a flower of the field, so he flourisheth.” And each flower along his path seems to look up and address him in language of its own, and say-- “ Child of the dust, like me you spring, A bright but evanescent thing; Like me may be cut down today, And cast a worthless weed away.” The grass also has its speech. It spreads itself before us like a living allegory, in which we may see our image and our end. It says, “ All flesh is grass; in the morning it flourisheth and groweth up; in the evening it is cut down and withered.” And when its beauties and benefits, and teachings all can avail man no more, the green grass reverently spreads itself as a robe over his slumbering form, and forsakes not even that upon which all others have turned their back--his grave--remaining there, in each bright blade, a perpetual type of a coming glorious resurrection! (H. W. Morris, D. D.)The growth of plants The creation of vegetables is placed by Moses subsequent to the production of light and of the atmosphere; immediately after the waters had receded from the land, and just before the creation and arrangement of the solar system. This position of vegetables in the series of creation exactly answers the demands of our present knowledge. Instead of requiring the suns light to germinate, seeds and plants, in order to do so, must be sowed and placed in darkness before they begin to vegetate (solar light is unfriendly to first germination). A small heat and moisture first cause their living principle to begin its operations, but they cannot flower and fruit until they receive the solar beams; nor could they grow without light, air, and moisture. A portion of oxygen air is essential to vegetation. Hence the previous atmosphere, which contains in its composition that portion, was indispensable, as was also some water on the soil where they were to grow. This exact placing of the vegetable formation and first germination is another test of the authenticity of the Hebrew cosmogony, which random fiction could not have stood. (S. Turner.)The miracle of reproduction This was not a mere transformation; it was a new creation, a miracle, or rather sixty thousand miracles in one. A chemist can form rocks, and even precious stones, by combining silicium, lime, carbon, etc.; but could any chemist form a tree, a blade of grass, a bit of moss, or the smallest living plant? Look at the flowers, the trees, the seeds, the fruits, and all the wonders of vegetable life! Oh, what a collection of miracles! but the miracle of miracles is, that each has “ its seed in itself.” A watch, which is one of the most admirable works of man, is very inferior in its workmanship even to the smallest plant, which we can scarcely see without the help of a microscope; but what would you think of a watch which could produce watches, which in their turn could produce other watches, and so on from generation to generation, from age to age? (Professor Gaussen.)Plant life Have you ever thought what life is? for it was then that life appeared for the first time upon the earth. The air, the winds, and the tempests have no life; the sea, the dry land, the mountains, the valleys, the rocks, the volcanoes and their flowing lavas, have no life--a gas has no life. But a tree and a plant have life, although they have not thought or feeling. Consider how the plant is born and grows: it springs from its seed as the bird springs from the egg; it pierces the soil; it grows up; it is fed by the juices of the earth through the hundred mouths of its roots; it drinks through its leaves the air and the dew of heaven; and it faithfully gives out in return its delicious odours. We know that it even breathes--it inhales and exhales the air; it sleeps in the night, and is revived to new beauty and vigour in the day. A life-giving juice circulates through all its vessels, as the blood circulates in our veins. Every year it gives birth to numerous children, which resemble the mother plant, and live, and grow, and breathe, and bring forth other plants in their turn. (Professor Gaussen.)An inimitable work Scientific men such as Sir James Hall and others, have succeeded in imitating some of the natural rocks in their laboratories. By taking chalk, silicium, vegetable matter, and other things, and subjecting them to strong heat and powerful pressure, they have been able to manufacture, in small quantities, marble like that of our mountains, coal such as we burn in our fires, crystallized silicates like the granites of the Alps, and even a few small fragments of precious stones. But do you suppose that any chemist could succeed in making a living plant, even a blade of grass, a sprig of hyssop, a morsel of the humble moss that grows on the wall, a strawberry plant, a blue-hell, or a field daisy? All the greatest triumphs of human art and skill have been lately collected in the Exhibitions of London and Paris; but if all the mechanics who made these, and all the learned men in the world were united, and if they were to work together for a thousand years, they could not form one living grain of corn, one seed of a living poppy, one seed of any kind, containing within it, infolded in the germ, ten thousand plants of corn, or one hundred thousand plants of poppies, proceeding from and succeeding each other from this time till the end of the world. (Professor Gaussen.)Seed Have you ever considered how wonderful a thing the seed of a plant is? It is the miracle of miracles. God said, Let there be plants “ yielding seed” ; and it is further added, each one “ after his kind.” The great naturalist, Cuvier, thought that the germs of all past, present, and future generations of seeds were contained one within the other, as if packed in a succession of boxes. Other learned men have explained this mystery in a different way. Let them explain it as they will, the wonder remains the same, and we must still look upon the reproduction of the seed as a continual miracle. Consider first, their number. A noted botanist counted sixty thousand, then eighty thousand, and he supposed it possible that the number might even amount to one hundred thousand. Well, let me ask you, Have these one hundred thousand kinds of plants ever failed to bear the right seed? Have they ever deceived us? Has a seed of wheat ever yielded barley, or a seed of a poppy grown up into a sunflower? Has a sycamore tree ever sprung from an acorn, or a beech tree from a chestnut? A little bird may carry away the small seed of a sycamore in its beak to feed its nestlings, and on the way may drop it on the ground. The tiny seed may spring up and grow where it fell, unnoticed, and sixty years after it may become a magnificent tree, under which the flocks of the valleys and their shepherds may rest in the shade. Consider next the wonderful power of life and resurrection bestowed on the seeds of plants, so that they may be preserved from year to year, and even from century to century. Some years ago a vase hermetically sealed was found in a mummy pit in Egypt, by the English traveller Wilkinson, who sent it to the British Museum. The librarian there having unfortunately broken it, discovered in it a few grains of wheat and one or two peas, old, wrinkled, and as hard as stone. The peas were planted carefully under glass on the 4th of June 1844, and at the end of thirty days these old seeds were seen to spring up into new life. They had been buried probably about three thousand years ago, perhaps in the time of Moses, and had slept all that long time, apparently dead, yet still living in the dust of the tomb. Lastly, consider the almost incredible fruitfulness of these marvellous seeds. I have heard it said that a very well-known traveller, who returned from America to Europe between two and three hundred years ago, having admired in the New World this beautiful tree, then unknown in Europe, had put two or three chestnuts in the pocket of his coat. After his arrival in Paris, having put on the same coat again, he found a single chestnut still remaining in the pocket, and he took a fancy to plant it in the court of his house. The following spring a young chestnut tree appeared, which grew and flourished, and became the parent, not only of all the chestnuts in France, but of all the magnificent trees of this kind under which the people of France, Germany, and Italy assemble on their days of festival. These all sprang from the solitary chestnut brought from America in that traveller’ s pocket. But what do you think of the wonderful reproducing power of seeds, when I tell you that from a single poppy seed, not larger than a grain of gunpowder, there may spring in four years, poppies enough to cover all the habitable earth, that is to say, one-fourth of the surface of the globe, or about fifty million square miles? If each seed should produce as much as Ray calculates, I have reckoned it would amount in four years to a million of millions of millions of seed; which may be estimated at 660,000 bushels (or 82,500 quarters), and would be more than enough to cover the five continents of the earth. All this immense multitude of seeds might spring in so short a time from a single little seed, not nearly so large as a grain of oats. Now, let us try to calculate the productive power of a grain of corn. All historians tell us that in old times the harvests in Egypt and Syria returned a hundredfold for one, and in Babylonia two hundred fold for one. Well, suppose that I were to sow my grain in a soil as fertile as that of Egypt is said to have been in old times, my first harvest would be 100 grains; these 100 grains would produce 100 times as much for my second harvest, or 10,000 grains; my third harvest would be 100 times 10,000, or 1,000,000 grains; and my fourth, 100,000,000 grains. It has been reckoned that there are about 820,000 grains in a bushel. At this rate, my fourth harvest would yield about 122 bushels of grain; and four years after, it would be 100,000,000 as much, or 12,200,000,000 bushels, or 1,525,000,000 quarters. This is scarcely one-sixth less than twice the 900,000,000 quarters which we reckoned would be necessary to supply the whole human race for a year. Thus in eight years as much corn might spring from one seed as to supply all mankind with bread for more than a year and a half. Remark, also, my friends, that God has not given the reproductive power of plants to their seeds alone. The life of vegetables exists in many parts of them separately, and each of these parts alone, separated from all the others, can reproduce the whole plant. (Professor Gaussen.)The first vegetable We come now to the consideration of the highest form of pure matter, unconnected with an immaterial principle; viz., that which is invested with organic power. Before the creation of the vegetable, the state of matter had been inorganic; but at the commandment of God, a portion of it became invested with altogether new properties and new powers. It assumed, at once, and in obedience to the will of Him that spake, that extraordinary form of existence, which we call organized structure: and became, in that change, subject to new forces, regulated by new laws. The great difference which strikes us at once, as existing between an inorganic and organic structure is, that in the former, each particle acts as it were separately, and for itself; and in the latter, each particle acts as a part of a whole, for a certain end to be brought about in the whole structure; but then this effect is the beautiful resultant of certain fixed though unknown laws of combination. Professor Faraday has divided the powers of matter into two great classes--instant and waiting. Gravitation, for instance, he calls instant, because its action is unceasing, under all circumstances. Electricity, on the other hand, he calls waiting, because it is only called forth under certain circumstances, and, so to speak, waits for them. 1. Organic powers are eminently waiting forces; they are manifested under certain circumstances, and so we find that a seed will remain for thousands of years without germinating, if deprived of the influences of heat and light. 2. Again: These powers seem to be communicable. As the particles of the inorganic world are drawn into the organic fabric, they become themselves organic; they receive a communication of power, and act as invested with it, until they are again thrown off. 3. These powers seem also to be exhaustible. I feel the extent of the difficulty that lies in this admission, and yet I must acknowledge that there does appear to be a kind of exhaustion of power in an organized structure. We find that in a certain time, these powers cease to act, and the plant, according to common language, dies. This is the stronghold of those who believe the functions of the vegetable arise from, and are governed by, an immaterial principle. For, they say, upon the removal of this principle, the whole material frame becomes powerless, and the plant dies. The great answer to this is, that the whole organic fabric does not always lose its power, or as it is called die, at once, but very often, both in the plant and in the animal, one portion of it ceases to manifest organic power before the rest; and this fact overthrows the whole argument. I feel strongly inclined to believe that, after all, there is no real exhaustion of organic power, any more than there is of physical power, but that when, in the appointed time, the whole fabric of the plant (or animal) goes to decay, these powers lie dormant in the particles of matter, till, in the wondrous revolution of the wheel of natural providence, they became incorporated with organic structure again, and put forth their manifested actions. In fact, that organic powers are powers of circumstance and not of essence; they are always present in matter, but always waiting. They are, what an ancient writer called so long ago, “ moveable powers” ; and they are governed, ruled, and regulated by Him who first said, “ Let the earth bring forth grass,” etc. Let us now consider especially the words, “ Whose seed is in itself.” Of all the manifestations of power, there is none so wonderful as that of reproduction. Even when we come to the consideration of the material portion of the complex nature of the animal, although we shall find other forms of power, such as contractibility, as in the case of muscle; vibration, as in the case of the fibres of the brain, receiving the impressions of light and sound; yet shall we discover none more extraordinary than this of reproduction. And yet, strange and striking as this power is, when we reflect upon it, it is not perhaps more so than certain physical powers. It is almost as wonderful that matter should attract matter, as that matter should produce matter; for both actions are alike dependent on the Creator’ s will. Strictly and philosophically speaking, there is no further creation of matter in the case, but a gathering in of surrounding matter, to form the germ of the future plant. We know that the most complex structure of any plant or animal (man included) is but the elaboration of the simple cell: this cell draws from the world around the materials which compose other cells, and these new cells develop themselves into the different parts which compose their future fabric, root, leaves, buds, etc.; perhaps according to their different reception of the influences of heat, light, and electricity: but this is all wrapt in mystery. There is a limit to all the investigations of man, a point beyond which he cannot go; when, like one of old, he “ looks up unto the heavens, and bewails his ignorance;” but the Christian, amidst all these wonders, has a sure resting place whereon to stand, for he knows by whom all these things consist. “ He upholdeth all things by the word of His power,” is the true solution to all our difficulties; and if we rested on this there would not be that unquietness which we so often feel in the pursuit of natural science. We are too apt to speak as if we thought that God having created the universe left it to itself. He is the governor of the material world, as He is of the spiritual world. God said, “ Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit,” etc.; “ and it was so.” (The Protoplast.)All nature is emblematic When the Incarnate Jehovah preached upon this earth that He had made, He took the whole of creation as His text. The waving corn in the fields through which He walked with His disciples, the wild flowers, the trees which overshadowed Him, all served as symbols of heavenly things. “ Consider,” He said, “ the lilies of the field.” While we walk in a world where beauty still lingers, for it is “ though spoiled by sin, in ruin fair,” we may read a lesson in every leaf, and bud, and blossom. If we are anxious and distrustful as to God’ s provision of our wants in this life, even the very herb of the field rebukes us, for God has clothed it; the wild flowers raise their heads, bright with His workmanship, and they speak to us, saying, “ Hath God so decked us, and shall He not rather clothe you, O ye of little faith?” And then how many lessons do we learn from the sowing of the seed. Christ said, “ Hear ye the parable of the sower.” Have we heard it? Again, Christ said in another parable, “ So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.” It is just so with the servant of God, scattering the seed in preaching the word of life; it springs up, he knows not how; he obeys the command of God. Another lesson Christ drew from natural vegetation was given in these words: “ The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: which indeed is the least of all seeds, but when it is grown it is the greatest among herbs, so that the birds of the air come and lodge in the branches thereof.” Christ cast the little seed of His Church into the world: neglected, despised, unnurtured, it sank into the ground, and man trod it under foot; but when it is grown to its full height and established in its millennial glory upon earth, all nations shall flow into it,--“ the birds shall come and lodge in the branches thereof.” Once more, the Apostle Paul preaches from the same text in the book of creation, the resurrection from the dead. When we see the seed sown, and remember how unlike it is to the perfect fabric of the future plant, let us reflect that just so little will the sin-bearing, suffering, decaying body we now wear resemble that which shall be raised in perfect beauty. (Professor Gaussen.)The law of food production God has given to every seed and living plant the tendency to develop itself, or grow under certain conditions. These conditions are an adequate supply of moisture, heat, light, air, and the all-essential requisite of a suitable soil. This law operates mainly through the principle of capillary attraction. Every blade, leaf, or stalk has in it a number of very small tubes, each with a bore as small as a hair, which has the singular power of drawing up the sap from the soil into the plant or stalk, so making it grow. This sap when drawn up lengthens and enlarges the blade or stalk, and continues to do so from day to day until it reaches an ultimate point fixed by the Creator, when it issues in blossom and fruit. That point being reached, the process stops, when man steps in and gathers the fruit which God has provided for him. These tubes act like so many mouths, which are endowed with a sort of instinct for selecting from the soil such nourishment as suits the age or species of the plant or vegetable to which they belong. The sap itself consists of water mixed with saline, sulphurous, or oily materials, and is prepared in such a manner as to suit the various seeds that are put into the ground. I. THE OF THIS LAW in supplying food. 1. It gives continual freshness to our food. Had the food of the world been all provided on the day when God made men and the cattle, and the supply been made large enough to last till the end of the world, it must long ere this time have become corrupt. 2. It supplies abundance. Every seed is endowed with both a power of self-development and also a power of self-multiplication. 3. It secures variety of food. This is as important as abundance. Had there been only one species of food we should almost have died from having the same constantly served up at our tables. 4. It saves space on the world’ s surface. Had the whole supply of the world’ s food been provided on the first day the world itself could not have furnished accommodation. 5. This law secures a permanent supply of food to the end of time. 6. This law impressively teaches man’ s continual dependence on God. 7. Never does anything get out of order. There is nothing to repair, everything works with the most perfect order and regularity. 8. Far greater skill and beauty lie beneath the surface than upon it. This is the characteristic of all God’ s works as compared with man’ s. II. THE WORKING of this law. 1. In the simplicity of its operation. 2. In its efficiency. 3. In its beautiful adaptations. Processes of the most consummate skill are set a-going in every part of nature in order to furnish man with food. Take the case of plants. The bark which covers them defends them from the extremes of heat and cold, and also opens up a free entrance for sap and air to reach them. The leaves which clothe them assist in bringing food from all parts within reach. They are furnished with the power of sucking nourishment for them; they protect them in their tender state, and carry off by perspiration the redundant fluids which would otherwise stagnate and turn rancid. They are the lungs of the plant. Genesis 1:14-19 Let there be lights in the firmament The heavenly luminaries I. THESE LIGHTS ARE ALL GOD’ S . II. THE MAN’ S EYE MAKES IN JUDGING THE WORKS OF GOD. We “ limit the Holy One of Israel.” What a small world man’ s eye would make of God’ s creation! III. THE DEEPEST IS THE TRUEST WISDOM. The most difficult discovery for man to make in the world is to find out his own littleness. IV. ARE BY ONE. PART OF TO ANOTHER. Here are seen the wisdom, power, and goodness of the great Creator. Little do these distant stars know what benefits they confer on our small world. V. THE HIGH WHICH GOD PUTS ON MAN. He ordains such glorious worlds to serve Him. VI. THE GREAT SIN OF IDOL WORSHIP. (J. P. Millar.)The heavenly bodies I. THE BODIES WERE CALLED INTO BY GOD. 1. Their magnitude. 2. Variety. 3. Splendour. II. THE FOR WHICH THE BODIES ARE . 1. They were to be for lights. They are unrivalled, should be highly prized, faithfully used, carefully studied, and devotionally received. These lights were regnant. (1) Their rule is authoritative. (2) It is extensive. (3) It is alternate. (4) It is munificent. (5) It is benevolent. (6) It is welcome. A pattern for all monarchs. 2. They were made to divide the day from the night. Thus the heavenly bodies were not only intended to give light, but also to indicate and regulate the time of man, that he might be reminded of the mighty change, and rapid flight of life. But the recurrence of day and night also proclaim the need of exertion and repose; hence they call to work, as well as remind of the grave. 3. To be for signs, and for seasons, and for days and years. The moon by her four quarters, which last each a little more than seven days, measures for us the weeks and months. The sun, by his apparent path in the sky, measures our seasons and our years, whilst by his daily rotation through the heavens he measures the days and the hours; and this he does so correctly that the best watchmakers in Geneva regulate all their watches by his place at noon; and from the most ancient times men have measured from sun dials the regular movement of the shadow. It has been well said that the progress of a people in civilization may be estimated by their regard for time--their care in measuring and valuing it. Our time is a loan. We ought to use it as faithful stewards. III. A FEW FROM THIS SUBJECT. 1. The greatness and majesty of God. How terrible must be the Creator of the sun. How tranquil must be that Being who has given light to the moon. One glance into the heavens is enough to overawe man with a sense of the Divine majesty. 2. The humility that should characterize the soul of mall. “ When I consider the heavens, the work of Thine hand,” etc. (J. S. Exell, M. A.)Reflections on the sun In the sun we have the most worthy emblem that the visible universe presents of Him, who, with the word of His power, kindled up its glories, and with the strength of His right hand established it in the heavens. And the analogies between the sun of nature and the Sun of Righteousness are both striking and instructive. 1. In the opening scene of the fourth day we have a fine image of the advent of the Redeemer of men. On that morning the sun burst forth in its unveiled glories, irradiating the new-made earth, and revealing upon its face scenes of loveliness and grandeur which could neither be seen nor known before. So arose the Sun of Righteousness upon the world of mankind, an object as wonderful and as new in His person, and character, and office, as the great orb of day when it first came forth to run the circuit of the heavens--pouring a flood of light from above upon benighted humanity, and opening up to them views of truth, happiness, and immortality, such as the world had never known or heard before; and, like the solar light, while revealing all else, remaining Himself a glorious mystery. 2. As the natural sun is the centre of the system of creation, so the Sun of Righteousness is the vital centre of revealed truth and religion. 3. As the sun shines by his own light, so the Son of God poured the light of truth upon men from the fountain of His own mind. The instructions He imparted were neither derived from tradition nor borrowed from philosophy. He was a self-luminous and Divine Orb, rising upon the darkness of the world, shedding new light, and revealing new truths to bewildered humanity. 4. As in the pure sunbeam we have combined all the colours of the rainbow in their due proportions, so in Christ we find all virtues and graces harmoniously blended in one perfect character. In Him we behold every principle, every affection, every impulse, in perfect equipoise. 5. As the sunlight, on whatever foulness or corruption it may fall, remains uncontaminated, so the Son of Man, amid all the temptations, guilt, and depravity of earth, continued pure and unspotted. 6. As the light of the sun is unlimited and inexhaustible, so also are the healing and saving beams of the Sun of Righteousness. 7. As the sun’ s law of gravitation extends over the whole solar system, so the law of love, proceeding from the Sun of Righteousness, extends its authority over the whole family of man. Gravitation exercises its dominion alike over the mightiest planet and the minutest asteroid; so the Divine law of love, with equal hand, imposes its obligations upon kings, and peasants, and beggars; its authority is no less binding in courts and cabinets than in churches and families, its voice is to be heeded no less by the diplomatist sent to foreign realms, than by the preacher who remains among his flock at home. To all it speaks alike, in the name and in the words of its Divine original, “ Love one another, as I have loved you.” (H. W. Morris, D. D.)The great time keeper What are the benefits God intends to secure for us, by the arrangements here made? By this means, He-- I. Compels men, as far as they can be compelled, to reckon their time, or number their days aright. II. Calls us often to a reckoning with ourselves under the most impressive influences. III. Invites us to new purposes of future life. IV. Teaches us, in the most impressive manner possible, the value of time. V. Impresses upon us, as a truth of practical moment, that everything must be done in its time. VI. Reminds us both of our rapid transit here and immortality hereafter. VII. Teaches us that there is a changeless empire of being, which theestablished round of seasons and years, and the mechanical order of heaven itself suggests and confirms. (H. Bushnell, D. D.)Light I. ITS SPEED! Have you any idea of it? The mind becomes confused when we try to imagine it. For instance, whence, think you, came the bright rays which this very morning lighted up your room with their dazzling brightness? Ah! they had travelled very far before they reached you, even all the distance between the sun and the earth. If a man could take the same journey, travelling at the rate of ninety-five miles a day, he would take a million of days, or nearly three thousand years to do it. And yet, how long do you think those bright rays have been in travelling this morning from the sun to your window? Only eight minutes and thirteen seconds. II. But if you wonder at the speed of light, what will you say when you think of its ? This is, if possible, still more wonderful. Who can even imagine the immense and immeasurable torrents of light which from age to age have gushed forth from the sun in every direction, constantly filling with their ceaseless waves the whole extent of planetary space? I do not speak thoughtlessly when I tell you of the ceaseless flow of these waves of light, for they gush forth from the sun by night as well as by day. Some young people fancy that when it is night with us, it is then night in the universe; but this is a childish fancy, for, on the contrary, there is perpetual day in the wide universe of space. III. ITS COLOURS. The rays of light which come to us directly from the sun, are, you know, of a dazzling white. If you shut carefully all the shutters in your room, so as to make it perfectly dark, and if you allow a single ray of light to enter through a small hole, you will see it mark on the opposite wall a beautiful circle of white light. But do you know what would happen to this ray if you were to place before the hole a prism of finely polished glass? When the great Newton tried this experiment for the first time, he tells us that he started with joy. The sight that he saw, and that you would see, would be this: The prism would decompose and divide the beautiful white ray into seven rays, still more beautiful, of bright-coloured light, which would paint themselves each separately on the wall, in the following order: violet, indigo, blue, green, yellow, orange, red. These brilliant-coloured rays, of which each white ray is made up, are reflected in various ways, according to the nature and composition of different bodies, and thus they give their varied and manifold tints to all objects in nature. (Professor Gaussen.)The clock of time It is beautiful to observe how the motions of the stars of heaven in their orbits are represented by the flowers of earth in their opening and closing, in their blossoming and fading. The clock of time has two faces: the one above, on which the hours are marked by the rising and setting of the orbs of heaven; the other below, on which the hours are marked by the blossoming and the fading, the opening and the closing of the flowers. The one exactly corresponds with the other. The movements of the living creatures depend upon the movements of the lifeless stars. The daisy follows with its golden eye the path of the sun through the sky, opens its blossom when he rises, and closes it when he sets. Thus should it be with our souls. There should be a similar harmony between them and the motions of the heavenly bodies which God has set in the firmament for signs to us. Our spiritual life should progress with their revolutions; should keep time with the music of the spheres; our thoughts should be widened with the process of the suns. This is the true astrology. And as the daisy follows the sun all day to the west with its open eye, and acknowledges no other light that falls upon it--lamplight, moonlight, or starlight--remaining closed under them all, except under the light of the sun; so should we follow the Sun of Righteousness whithersoever He goeth, and say with the Psalmist, “ Whom have we in the heavens but Thee; and there is none upon the earth whom we desire besides Thee.” (H. Macmillan, D. D.)The clock of the universe It was the will of God that man should be able to measure and reckon time, that he might learn its value and regulate its employment of it. He therefore placed in the heavens a magnificent and perfect clock, which tells the hours, the days, the weeks, the months, the seasons, and the years--a clock which no one ever winds up, but which yet goes constantly, and never goes wrong. The dial plate of this clock is the blue vault of heaven over our heads--a vault spangled with stars at night, brilliant with light by day--a vault whose edges, rounded like the edge of a watch, rest on the horizon of our mountains here at Geneva, while far out at sea the whole great dial plate may be seen, the dome of the sky seeming to rest on the wide circle of the ocean. And what, think you, are the hands of this magnificent dial plate? God has placed on it two, the greater and the lesser. Both are ever shining, both are ever moving. They are never either too early or too late. The greater is the great light which rules the day, and which, while it seems to turn above our heads from east to west across the celestial vault, rising each morning over the Alps, and setting each evening over the Jura, seems to move at the same time on the great dial plate of the heavens in a contrary direction, that is to say, from the west to the east, or from the Jura towards the Alps, advancing every day the length of twice its own breadth. And the lesser hand of the clock is the lesser light which rules the night, which progresses also in the same direction with the sun, but twelve times faster, advancing each day from twenty-four to twenty-rive times its own breadth, and thus turning round the dial plate in a single month. Thus, for example, if you look this evening at the moon as she sets behind the Jura, and if you carefully observe what stars are hidden behind her disk, tomorrow you will see her again set behind the same mountain, but three-quarters of an hour later, because she has in the meantime moved towards the east twenty-four times her own breadth; and then she will cover stars much nearer the Alps, so that twenty-four moons might be placed in the sky between the place that she will occupy tomorrow and the one she occupies today. (Prof. Gaussen.)No note of time in the dark When the famous Baron de Trenck came out of his dark dungeon in Magdeburg, where he could not distinguish night from day, and in which the King of Prussia had kept him imprisoned for ten years, he imagined that he had been in it for a much shorter period, because he had no means of marking how the time had passed, and he had seen no new events, and had had even few thoughts: his astonishment was extreme when he was told how many years had thus passed away like a painful dream. (Prof. Gaussen.)Time should be valued The savages of North America, after their fatiguing hunting parties, and warlike expeditions, pass whole weeks and months in amusement and repose, without once thinking that they are wasting or losing anything that is valuable. It has been well said that the progress of a people in civilization may be estimated by their regard for time--their care in measuring and valuing it. If that be true even of a half-savage people, how much more must it be true of a Christian nation! Ah, how much ought a Christian to value his time, if he means to be a faithful steward, since his hours belong not to himself, but to his gracious Master, who has redeemed him at so great a price; and since he knows that he must give an account of it at last. (Prof. Gaussen.)The moon, an emblem of the Church 1. As the moon, though widely separated from the earth, is attached to it by the invisible bonds of gravitation, and ordained to travel with it in its appointed course round the sun--so the Church militant, though distinct from the world, is connected with it by many ties, and appointed to pursue her pilgrimage along with it to eternity. 2. As the moon receives all her natural light from the sun, so the Church receives all her spiritual light from the Sun of Righteousness. 3. As the moon has been appointed to reflect the light she receives upon the earth to relieve her darkness, to guide the lone mariner on the deep, to lead the belated traveller in his path, and to cheer the shepherd keeping watch over his flock by night--so the Church has been ordained to reflect her heavenly light for the guidance of benighted and bewildered humanity around her. The design of her establishment, like that of the moon, is to give light upon the earth. 4. As the moon remains not stationary in the heavens over some favoured spot, but according to the law of her creation, pursues her career around the globe to cheer and enlighten its every habitable region--so the Church has been organized and commanded to carry the light of the gospel into all the world, and preach the unsearchable riches of Christ to every creature. 5. As the moon, while shining in her usual brightness, moves forward unnoticed, but when under an eclipse has the gaze and remarks of half the earth’ s population--so the Church while walking in light and love, enlists but little of the world’ s attention; but let her honour pass under a cloud, or her purity be tarnished by the misconduct of but a member, and the eyes of all are fixed upon her, and her failing repeated by every tongue. Let the Israel of God take heed to their ways. (H. W. Morris, D. D.)God calling the luminaries into existence 1. The call was omnipotent. Man could not have kindled the great lights of the universe. 2. The call was wise. The idea of the midnight sky, as now beheld by us, could never have originated in a finite mind. The thought was above the mental life of seraphs. It was the outcome of an infinite intelligence. And nowhere throughout the external universe do we see the wisdom of God as in the complicated arrangement, continual motions, and yet easily working and harmony of the heavenly bodies. There is no confusion. They need no readjustment. 3. The call was benevolent. The sun is one of the most kindly gifts of God to the world; it makes the home of man a thing of beauty. Also the light of the moon is welcome to multitudes who have to wend their way by land or sea, amid the stillness of night, to some far-off destination. 4. The call was typal. The same Being who has placed so many lights in the heavens can also suspend within the firmament of the soul the lights of truth, hope, and immortality. (J. S. Exell, M. A.)God has placed the lights above us 1. As ornaments of His throne. 2. To show forth His majesty. 3. That they may the more conveniently give their light to all parts of the world. 4. To manifest that light comes from heaven, from the Father of lights. 5. The heavens are most agreeable to the nature of these lights. 6. By their moving above the world at so great a distance, they help to discover the vast circuit of the heavens. (J. S. Exell, M. A.)The heavenly bodies 1. Not to honour them as gods. 2. To honour God in and by them (Psalms 8:1; Timothy 6:16; Isaiah 6:2). (J. S. Exell, M. A.)The place and use of creatures are assigned unto them by God 1. That He may manifest His sovereignty. 2. That He may establish a settled order amongst the creatures. 3. Let all men abide in their sphere and calling. (1) To testify their obedience to the will of God. (2) As God knows what is best for us. (3) As assured that God will prosper all who fulfil His purpose concerning them. (J. S. Exell, M. A.)The stars and the spiritual life Not for secular purposes alone are the divisions of time marked out for us by the heavenly bodies; they have a still higher and more important purpose to serve in connection with our spiritual life. I. The lights which God hath set in the firmament BREAK UP THE OF LIFE. Life is not a continuous drudgery, a going on wearily in a perpetual straight line; but a constant ending and beginning. We do not see all the road of life before us; the bends of its clays and months and years hide the future from our view, and allure us on with new hopes, until at last we come without fatigue to the end of the journey. II. The lights which God hath set in the firmament DIVIDE OUR LIFE INTO AND . Each day brings its own work, and its own rest. III. The lights which God hath set in the firmament ENABLE US TO REDEEM THE TIME; to retrieve the misspent past by the right improvement of the present. Each day is a miniature of the whole of life and of all the seasons of the year. Morning answers to spring; midday to summer; afternoon to autumn; evening to winter. We are children in the morning, with fresh feelings and hopes; grown-up men and women, with sober and sad experiences, at noon; aged persons, with whom the possibilities of life are over, in the afternoon and night. IV. The lights which God hath set in the firmament ENABLE US TO SET OUT ON A NEW COURSE FROM SOME MARKED AND POINT. God is giving to us, with every new horizon of life, a sense of recovered freedom, separating us from past painful experiences, and enabling us to begin a new course of life on a higher plane. And with this division of time by the orbs of heaven--this arrangement of days and months and years, with their perpetually recurring new opportunities of living no more unto ourselves but unto God,--coincide the nature and design of the blessed gospel, whose unique peculiarity is, that it is the cancelling of debts that could never be paid, the assurance that our relations to God are entirely changed, and that all old things are passed away, and all things become new. It is this association that gives such importance to anniversaries, birthdays, and new year’ s days-seasons considered peculiarly auspicious for commencing life afresh, and which are generally taken advantage of to form new resolutions. (H. Macmillan, D. D.)Lessons of the firmament I. LET US LOOK AT THE SUN, AS AN EMBLEM OF GOD HIMSELF. The king of the hosts of heaven, the centre of revolving orbs, the source of light and heat. II. THE MOON, WITH LIGHT, MAY THE CHURCH, which, like a city set on a hill, only reflects the light that falls on it. Out of Zion, the perfection of beauty, God shines. III. THE STARS MAY . The brightest star and best is the Star of Bethlehem, which ushered in Christ. The star of the East is the daystar which marks our bright, guiding light, Jesus Christ. He is the centre of attraction to all. (J. B. Smith, D. D.)The fourth day The fourth day’ s work is “ lights set in heaven” : mighty work: more glorious far than the “ light” upon the first day. Then the light was undefined. Now lights are come; one with warmth; one cold but shining: each defined; the one direct, the other reflex; but both to rule and mightily affect, not the earth only, but even the wide waters: giving another cheek, too, to darkness, not only taking from it day, but invading and conquering it by the moon and stars in its own domain of night. And so after that the seas of lust are bounded, and the fruits of righteousness begin to grow and bud, a sun, a mighty light is kindled in our heaven,--Christ dwells there, God’ s eternal word and wisdom,--no longer undefined, but with mighty warmth and power, making the whole creation to bud and spring heavenward: while as a handmaid, another light, of faith, grows bright within,--our inward moon, truth received on testimony, the Church’ s light; for as men say, Christ is the sun, the Church the moon, so is faith our moon within to rule the night. Of these two, the lesser light must have appeared the first; for each day grew and was measured “ from the evening to the morning” ; just as faith, with borrowed light, in every soul still precedes the direct beams of this light or Word within. Now both shine to pour down light. Oft would darkness fall, if our moon of faith rose not to rule the night. Yet fair as she is, she but reminds us of present night, making us sigh for the day star and the perfect day. These lights are “ for signs and for seasons and for years,” and “ to rule over the day and over the night also.” For “ signs” --first, of what we are. We have thought this earth is fixed: but sun and moon show that we are but wanderers here. We have supposed ourselves the centre; that it is the sun that moves. The lights will teach us in due time that he is steadfast: it is we who journey on. Again, these lights are “ for a sign” how we stand, and where we are; by our relative positions toward them showing us, if we will learn, our real situation. For the moon is new and feeble, when, between us and the sun, it trenches on his place, and sets at eventide. So is our faith: put in Christ’ s place, it must be weak: dark will be our night: we shall move on unillumined. Not so when in her place, not in His, but over against Him, our moon of faith rises at even, as our Sun withdraws Himself. Now she trenches not upon Him; therefore she is full of light, making the midnight almost as the noon-day. Signs they are, too, to the man, when at length he walks upon the earth,--the image of God, which after fruits and lights is formed in us,--to guide him through the wastes within the creature, as he seeks to know its lengths and breadths that he may subdue it all. The lights are “ for seasons” also; to give healthful alternations of cold and heat, and light and darkness. Sharp winters with their frosts, chill and deadness in our affections, and the hours of darkness which recur to dim our understandings, are not unmixed evil. Ceaseless summer would wear us out: therefore the lights are “ for seasons,” measuring out warmth and light as we can profit by it. So faith wanes and waxes, and Christ is seen and hid, each change making the creature learn its own dependence; forcing it to feel, that, though blessed, it is a creature, all whose springs of life and joy are not its own. These lights, too, are “ to rule over the day and over the night.” To rule the creature, much more to rule such gifts as the day, wrought by God Himself in it, as yet has been unknown. Even to bound the natural darkness hitherto has seemed high attainment. Now we learn that the precious gifts, which God vouchsafes, need ruling; an earnest this of that which comes more fully on the sixth day. A sun “ to rule the day” leads to the man “ to have dominion,” set to rule, not the day only, but every creature. It is no slight step, when God’ s aim, hitherto unknown, is learnt; that in His work this gift is for this, that for the other purpose; when it is felt that the best gifts may be misused and wasted; that they need governing, and may and must be ruled. (A. Jukes.)The heavenly bodies emblematic of the spiritual It is interesting to notice the many applications made in Scripture of the heavenly bodies as emblems of the spiritual. 1. God is a Sun and Shield (Psalms 84:11). 2. Christ is the Sun of Righteousness (Malachi 4:2); the Light of the John 8:12); the Morning Star (Revelation 2:16); the dispeller of the darkness (2 Samuel 23:4). 3. The Church is fair as the moon (Son 6:10); clear as the Son 6:10): the moon under her feet (Revelation 12:1); crowned with stars; the saints are to shine as the stars (Daniel 12:3); with different glories (1 Corinthians 15:41); as the sun in his Judges 5:31); as the sun in the kingdom of their Father Matthew 13:43). 4. Christ’ s ministers are likened to stars (Revelation 1:16-20). 5. Apostates are likened to wandering stars (Jude 1:13). 6. It was a star that lighted the wise men (Matthew 2:2). 7. At the coming crisis of earth’ s history, all these heavenly orbs are to be shaken and darkened for a season (Mark 13:25). (H. Bonar, D. D.)Lights I. THE LIGHTS OF ANGELS, OF MEN, AND OF ANIMALS. The angels behold the face of God and watch His plans from age to age. Compared with us, they live in the blaze of day: we have the lesser light of human reason, which relieves, but does not banish, the night. There are around us other conscious creatures, endowed with still feebler powers, who grope in the dim starlight of animal existence. God is the “ Father of all lights.” II. THE LIGHTS OF , JUDAISM, AND . What a glimmering starlight of religious knowledge is that of the heathen millions! How partial and imperfect was the knowledge that even the Jews possessed! At last “ the Sun of Righteousness arose with healing in His wings.” The world has not exhausted, it has scarcely touched, the wealth of spiritual light and life in Him. III. THE LIGHTS OF , MANHOOD, AND THE STATE. The faint gleam of light in childhood develops into the stronger light of manhood, but even that does not banish the night. “ In Thy light we shall see light.” (T. M. Herbert, M. A.)Genesis of the luminaries I. OF THE PASSAGE. 1. Twin triads of the creative week. This venerable creation archive evidently divides into two great eras, each era consisting of three days; each day of the first era having a corresponding day in the second era. Thus, to the chemical light of the first day correspond the sidereal lights of the fourth day. To the terrestrial individualization of the second day corresponds the vital individualization of the fifth day. To the genesis of the lands and of the plants on the third day corresponds the genesis of the mammals and of man on the sixth day. Thus, the first era of the triad was an era of prophecy; the second era of the triad an era of fulfilment. 2. The two-fold difficulty. (1) “ Was not light already existing?” The answer is easy. Light may exist independently of the sun. There is, e.g., the light of phosphorescence, the light of electricity, the light of incandescence, the light of chemism, atom clashing with atom, and discharging light at every collision. (2) “ The earth,” you remind me, “ is a constituent part of the solar system; as such, it necessitates from the beginning the contemporaneous existence of the sun, to hold the solar system in balance, and to keep earth itself in its orbit; but if the sun was not created till the fourth day, what becomes of the astronomic teaching that earth has been from the beginning an integrant part of the solar system?” Again the answer is easy. Observe, first, that our passage does not assert that God created--that is to say, caused to come into existence for the first time--sun, moon, and stars, on the fourth day. All that our passage asserts in this matter is this: God on the fourth day for the first time caused sun, moon, and stars to become visible. Remember that light is not an essential, constituent part of the sun. For aught we know, the sun itself may be a dark body, as indeed the “ solar spots” have led some astronomers to think. Moreover, surveying the sun as the centre of gravitation for the planetary system, the sun can fulfil its gravitating office equally well whether luminous or not. 3. Panorama of the emerging luminaries. There is still light on the newly-verdured mountain and mead. But it is a strange, weird light; perhaps like that of the zodiacal gleam, or the dying photosphere, or perhaps like the iris-hued, lambent shimmer of the northern aurora. Suddenly the goldening gateways of the East open, and, lo, a dazzling orb, henceforth the lord of day, strides forth from his cloud pavilion as a bridegroom from his chamber, and rejoices to run his course as a giant his race; upward and upward he royally mounts; downward and downward he royally bows: as he nears the goal of his resplendent march, lo, the blushing portals of the West open to receive him: and lo, again, his gentle consort, “ pale empress of the night,” sweeps forth in silver sheen, while around her planet and comet, Arcturus and Mazzaroth, Orion and Pleiades, hold glittering court. 4. Purpose of the luminaries. (1) To bring about alternations of light and darkness. Man, as at present constituted, must have recurrent periods of sleep. And that we may sleep and wake at healthful intervals, how mercifully the Framer of our bodies and Father of our spirits has divided the day from the night; at every sunset dropping the curtains of His evening, and so inviting to repose; at every sunrise lifting the curtains of His morning, and so inviting to labour! Ah, it is one of the perhaps inevitable regresses of civilization that it tends to reverse our Divine Father’ s method, bidding us close our shutters, that we may sleep during His sunshine, and light our little candles and gas jets, that we may work during His night. (2) To be for signs, seasons, days, years. (3) To give light on the earth. II. MORAL MEANING OF THE STORY. 1. The luminaries are guides to Jesus Christ. The Creator has expressly bidden us accept His ordinances of the heavenly bodies as the pledge of His covenant of grace in the Divine Son (Jeremiah 31:35; Jeremiah 33:20-26; Psalms 89:35-37). 2. Jesus Christ and His Church and His truths are the true luminaries, shining in the true heavens. Jesus Christ Himself is the true Greater Light, ruling the day as the Sun of Righteousness, coming out of the chamber of His eternity as the King of the worlds, going forth from the ends of the heavens, circling unto the ends thereof, and nothing is hidden from His heat Psalms 19:5-6). The Church of Jesus Christ--Immanuel’ s real, spiritual Church, the aggregate of saintly characters--is the true lesser light: ruling the night as the moon of His grace, shining because He shines upon her, silvering the pathway of this world’ s benighted travellers. The truths of Jesus Christ--the truths which He came to disclose--are the true stars of heaven, from age to age sparkling on His brow as His many-jewelled diadem. And Jesus Christ and His Church and His truths are the world’ s true regulators--serving for its signs and its seasons, its days and its years. Let me cite a single instance. Why do not the world’ s scholars still measure time from the Greek Olympiads? Why do not the world’ s kings still reckon their annals from the Year of Rome? Why do not the world’ s scientists date their era from some memorable transit or occultation? Ah, Jesus Christ and His Church and His truth are too much for them. And so they all, even the most infidel, bow in unconscious homage before the Babe of Bethlehem, reckoning their era from that manger birth, dating their correspondence, their legislations, their discoveries, their exploits, with the august words: Anno Domini. Yes, Christianity is humanity’ s true meridian, dictating its measures of time and space, its calendars and eras, its latitudes and longitudes. All history, if we did but know it, is time’ s great ecliptic around the eternal Son of God. Happy the hour, brother, when the fourth day dawns on thy soul, and thou takest thy place in the moral heavens, henceforth to shine and rule as one of earth’ s luminaries! 2. A personal entreaty. Take heed, O friend, lest the day come when the stars, now fighting in their courses for thee, shall fight against thee Judges 5:20). In that coming day of sack-clothed sun and crimsoned moon and falling stars, one thing shall survive the dissolving heavens and melting elements: It is the blood-bought Church of the living God. (G. D. Boardman.)Time There are few words much oftener in our mouths than that short but most important word, time. In one sense, the thought of it seems to mingle itself with almost everything which we do. It is the long measure of our labour, expectation, and pain; it is the scanty measure of our rest and joy. Its shortness or its length are continually given as our reason for doing, or leaving undone, the various works which concern our station, our calling, our family, our souls. What present time is; which it is most difficult to conceive, if we try it by more exact thought than we commonly bestow on it; for even as we try to catch it, though but in idea, it slips by us. Subdivide ore” measure as we may, we never actually reach it. It was future, it is past; it is the meeting point of these two, and itself, it seems, is not. And so, again, whether there is really any future time; whether it can exist, except in our idea, before it is. Or whether there can be any past time; what that can be which is no more; whose track of light has vanished from us in the darkness; which is as a shadow that swept by us, and is gone. All this is full of wonder, and it may become, in many ways, most useful matter of reflection to those who can bear to look calmly into the depths of their being. It may lead us to remember how much of what is round us here is, after all, seeming and unreal, and so force us from our too ready commerce with visible shadows into communion with invisible realities. It may show us how continually we are mocked in the regions of the senses and the understanding, and so drive us for certainty and truth to the higher gifts of redeemed reason and fellowship with God. It may abate the pride of argument on spiritual things, and teach us to take more humbly what has been revealed. And this should give us higher notions of that eternity towards which we are ever drifting on. We are apt to think of it as being merely prolonged time. But the true idea of eternity is not prolonged time, but time abolished. To enter on eternity is to pass out of the succession of time into this everlasting present. And this suggests to us the two remarkable characters, which together make up the best account we can give of time. The one--how completely, except in its issue, it passes from us: the other--how entirely, in that issue, it ever abides with us. In itself how completely does it pass away. Past time, with all its expectations, pains, and pleasures, how it is gone from us! The pleasures and the pains of childhood, of youth, nay, even of the last year, where are they? Every action has tended more to strengthen the capricious tyranny of our self-will, or to bring us further under the blessed liberty of Christ’ s law. We are the sum of all this past time. It was the measure of our opportunities, of our growth. We are the result of all these minutes. And if we thus look on past time, how, at this break in our lives, should we look on to the future? Surely with calm trust, and with resolutions of increased earnestness. Let our thanksgivings grow into the one, our humiliation change into the other. If time is the opportunity and measure of this growth, what a work have we to perform in it! How should we strive to store it full with deeds which may indeed abide! (Bishop S. Wilberforce.)The sun The sun is almost the heart and brain of the earth. It is the regulator of its motions, from the orbital movement in space, to the flow of its currents in the sea and air, the silent rise of vapours that fly with the winds to become the source of rivers over the land; and the still more profound action in the living growth of the plant and animal. It is no creator of life; but through its outflowing light, heat, and attraction, it keeps the whole world in living activity, doing vastly more than simply turning off days and seasons. Without the direct sunlight there may be growth, as many productions of the sea and shady grounds prove. But were the sun’ s face perpetually veiled, far the greater part of living beings would dwindle and die. Many chemical actions in the laboratory are suspended by excluding light; and in the exquisite chemistry of living beings this effect is everywhere marked: even the plants that happen to grow beneath the shade of a small tree or hedge in a garden evince, by their dwarfed size and unproductiveness, the power of the sun’ s rays, and the necessity of this orb to the organic period of the earth’ s history. (Bib. Sacra.)God more glorious than the sun We are told that the late Dr. Livingstone of America, and Louis Bonaparte, ex-king of Holland, happened once to be fellow passengers, with many others, on board one of the North River steamboats. As the doctor was walking the deck in the morning, and gazing at the refulgence of the rising sun, which appeared to him unusually attractive, he passed near the distinguished stranger, and, stopping for a moment, accosted him thus: “ How glorious, sir, is that object!” pointing gracefully with his hand to the sun. The ex-king assenting, he immediately added, “ And how much more glorious, sir, must be its Maker, the Sun of Righteousness!” A gentleman who overheard this short incidental conversation, being acquainted with both personages, now introduced them to each other, and a few more remarks were interchanged. Shortly after, the doctor again turned to the ex-king, and, With that air of polished complaisance for which he was remarkable, invited him first, and then the rest of the company, to attend a morning prayer. It is scarcely necessary to add that the invitation was promptly complied with. The luminaries The use of these bodies is said to be not only for dividing the day from the night, but “ for signs and seasons, and days and years.” They ordinarily afford signs of weather to the husbandman; and prior to the discovery of the use of the loadstone, were of great importance to the mariner. They appear also on some extraordinary occasions to have been premonitory to the world. Previous to the destruction of Jerusalem, our Lord foretold that there should be “ great earthquakes in divers places, and famines, and pestilences, and fearful sights, and great signs from heaven.” And it is said by Josephus, that a comet like a flaming sword was seen for a long time over that devoted city, a little before its destruction by the Romans. Heathen astrologers made gods of these creatures, and filled the minds of men with chimerical fears concerning them. Against these God warns His people; saying, “ Be ye not dismayed at the signs of heaven.” This, however, does not prove but that He may sometimes make use of them. Modern astronomers, by accounting for various phenomena, would deny their being signs of anything: but to avoid the superstitions of heathenism, there is no necessity for our running into atheism. The heavenly bodies are also said to be for seasons, as winter and summer, day and night. We have no other standard for the measuring of time. The grateful vicissitudes also which attend them are expressive of the goodness of God. If it were always day or night, summer or winter, our enjoyments would be unspeakably diminished. Well is it said at every pause, “ And God saw that it was good!” David improved this subject to a religious purpose. He considered “ day unto day as uttering speech, and night unto night as showing knowledge.” Every night we retire we are reminded of death, and every morning we arise of the resurrection. In beholding the sun also, “ which as a bridegroom cometh out of his chamber, and rejoiceth as a strong man to run his race,” we see every day a glorious example of the steady and progressive “ path of the just, which shineth more and more unto the perfect day.” (A. Fuller.) Genesis 1:20-23 Let the waters bring forth abundantly Fish and fowl I. THAT LIFE IS THE OF GOD. 1. Life was not an education. 2. It was not the result of combination. 3. It was a miraculous gift. There are two words in this sentence that should be remembered, and joined together most closely, they are “ God” and “ life.” This should be so in the soul of man, as God is the source of its true and higher life. If the Church were to remember the connection of these two great words, she would be much more powerful in her toil. Life was at first the miraculous gift of God. Its continuance is His gift. II. THAT LIFE IS VARIED IN ITS AND . 1. Life is varied in its manifestations. There were created on this day both fish and fowl. Thus life is not a monotony. It assumes different forms. It grows in different directions. It has several kingdoms. It has numerous conditions of growth. 2. Life is varied in its capability. The fish swim in the water. The fowls fly in the air; the abilities and endowments of each are distinct and varied. Each takes a part in the great ministry of the universe. The whole in harmony is the joy of man. 3. Life is abundant and rich in its source. The waters brought forth abundantly. There was no lack of life-giving energy on the part of God. The world is crowded with life. The universe will not soon become a grave, for even in death there is life, hidden but effective to a new harvest. 4. Life is good in its design. III. THAT THE LOWER SPHERES OF LIFE ARE RICHLY ENDOWED WITH THE DIVINE . 1. It was the blessing of increasing numbers. 2. It was the blessing of an extended occupation of the land and sea. 3. Let us always remember that the blessing of God rests upon the lower spheres of life. (J. S. Exell, M. A.)Genesis of the animals I. OF THE PASSAGE. 1. Animals the issue of fifth and sixth days. 2. Panorama of the emerging animals. Lo! the nautilus spreads his sail, and the caterpillar winds his cocoon, and the spider weaves his web, and the salmon darts through the sea, and the lizard glides among the rocks, and the eagle soars the sky, and the lion roams the jungle, and the monkey chatters among the trees, and all animate creation waits the advent and lordship of man, God’ s inspiration and therefore God’ s image, God’ s image and therefore God’ s viceroy. 3. The animal succession a progress. (1) Animals of the water. (2) Animals of the air. (3) Animals of the land. (4) Man. And with this Mosaic account of the origin of life, ascending from plant, by way of animal, to man, the geological records substantially agree: first, plants and fishes of the Palaeozoic period; secondly, birds and reptiles of the Mesozoic period; thirdly, mammals and man of the Neozoic period. 4. “ After their kind.” Almost like a prophetic caveat against the modern hypothesis of the mutability of species. 5. The Creator’ s blessing. The benediction of fertility. 6. The Divine delight. II. MORAL MEANING OF THE STORY. 1. Animals have “ souls.” What in man we call reason, in animals we call instinct. As that mysterious force which vitalizes and builds up the fabric of the human body is the same mysterious force which vitalizes and builds up the fabric of the animalcule, so that mysterious guide which teaches Newton how to establish the law of gravity, and Shakespeare how to write his “ Hamlet,” and Stephenson how to bridge the St. Lawrence, seems substantially to be the same mysterious guide which teaches the beaver how to build his dam, and the spider how to weave his web, and the ant how to dig his spiral home. The difference does not seem to be so much a difference in nature or kind, as in degree or intensity. As the diamond is the same substance with charcoal--only under superior crystalline figure--so reason seems to be substantially the same with instinct--only in an intensely organized state. One thing is common to man and animals: it is that mysterious principle or force which, in want of a better name, and in distinction from the term spirit, we call “ soul.” 2. Animals perhaps are immortal. I quote from that profound treatise by Louis Agassiz, entitled “ Essay on Classification” : “ Most of the arguments of philosophy in favour of the immortality of man apply equally to the permanency of the immaterial principle in other living beings. May I not add that a future life in which man should be deprived of that great source of enjoyment and intellectual and moral improvement, which results from the contemplation of the harmonies of an organic world, would involve a lamentable loss? And may we not look to a spiritual concert of the combined worlds and all their inhabitants in presence of their Creator, as the highest conception of paradise?” (See Romans 8:19-23.) (G. D.Boardman.)The prolific character of the life of the ocean The finny tribes are specially prolific. The eggs of fish, or spawn, produce vast multitudes. The row of a codfish contains nine millions of eggs, of a flounder, about a million and a half, and of a mackerel, half a million. “ The unchecked produce of one pair of herrings would in a very few years crowd the Atlantic.” So is it also with birds. The passenger pigeon of North America has been seen in flocks a mile broad, and taking four hours in passing, at the rate of a mile a minute, and was calculated to contain 250 millions of Psa 104:24-25). The microscope also shows there are beings with perfect organs of nutrition and locomotion, a million of which would not exceed in bulk one grain of sand, and eight millions of which might be compressed within a grain of mustard seed. Others are so small that 500 millions of them could live in a dish of water. There are even animalcules so minute that a cubic inch could contain a million millions of them. (Jacobus.)Shoals of animalculae Some few years ago a newspaper correspondent, writing from the Gulf of Siam, said: “ We steamed forward at the rate of six or seven knots an hour, and a wonderful spectacle presented itself. Athwart the vessel, long white waves of light were seen rushing towards it, ever brighter and in swifter motion, till they seemed to flow together, and at length nothing could be seen on the water but a whirling white light. Looking stedfastly at it, the water, the air, and the horizon seemed blended in one; thick streamers of mist seemed to float by both sides of the ship with frantic speed. The appearances of colour resembled those which arise when one turns a black-and-white striped ball so quickly that the white stripes seem to run together. The spectacle lasted for five minutes, and was repeated once again for two minutes. No doubt it was caused by shoals of animalculae in the water.” Resemblances between fishes and birds I must tell you of a discovery made by a very dear friend whom I have lost, the excellent Dr. Prevost, a learned anatomist of Geneva. He often mentioned it to me as affording a remarkable testimony to the Word of God. It helps to explain the words of the 20th verse. We may perhaps wonder that two such apparently different kinds of creatures as fishes and birds should be classed together. Who among us would have thought of such an arrangement? But, dear children, scientific men have discovered, on examination, that there are very close resemblances between them in their anatomical structure and in some other things. Both spring from eggs; and while the one class--the birds--swim in the air with wings, the other--the fishes--fly in the water with fins. And besides these points of resemblance, the discovery made by Dr. Prevost, which astonished himself and interested the learned world very much, was this, that the globules of the blood of fishes and birds are seen to be the same, when closely examined, and do not at all resemble the globules of the blood of those animals which sprang from the earth on the sixth day. (Prof. Gaussen.)Some of the faculties and organs of fishes Fishes appear to be endowed with the senses common to land animals. Those of touch and taste are supposed to be feeble, in general: though some are furnished with flexible feelers, or organs of touch. Their organs of smelling and hearing are more acute, and are in their structure happily adapted to the element in which they live. These latter senses have no external avenues, as in land animals; for immediate and perpetual contact with the dense element of water would soon prove ruinous to their delicate and sensitive nerves. Smelling is said to be the most acute of all their senses. The olfactory membrane and nerves in them are of remarkable extent; in a large shark they expand over a surface of no less than twelve or thirteen square feet. Hence, by this sense the finny tribes can discover their prey or their enemies at a great distance, and direct their course in the thickest darkness, and amid the most agitated waves. Possessing the foregoing faculties fishes are not without a degree of sagacity. They have been found even capable of instruction, and been taught to come when called by their names, and to assemble for their food at the sound of a whistle or bell. They are said to be among the most long-lived of all animals. The carp has been known to reach more than a hundred years of age. And Kirby relates that a pike was taken in 1754, at Kaiserslautern, which had a ring fastened to the gill covers, from which it appeared to have been put into the pond of that castle by order of Frederick II in 1487--a period of two hundred and sixty-seven years. Fishes excel in strength, and seem to be capable of prolonged exertion without apparent fatigue. Even the feathered tribe, in this, must yield the palm to the finny race. The shark will out travel the eagle, and the salmon will out strip the swallow in speed. The thunny will dart with the rapidity of an arrow, and the herring will travel for days and weeks at the rate of sixteen miles an hour, without respite or repose. Sharks have been observed to follow and play around a ship through its whole voyage across the Atlantic; and the same fish, when harpooned, has been known to drag a vessel of heavy tonnage at a high speed against wind and tide. (Prof. Gaussen.)Fecundity of fishes This “ blessing” is to be regarded, not simply as a solemn word of command, but the imparting of reproducing energies to the varied tribes of the deep. And to see how effective this blessing was, we need but look at the results which followed. Nothing can exceed that “ abundance” brought forth. If we attempt to estimate the number of eggs in the toes of various kinds of fish, we may be able to form some faint conception of it. The roe of the cod fish, according to Harmer’ s estimate, contains 3,686,000 eggs; of the flounder, 225,000; of the mackerel, 500,000; of the tench, 350,000; of the carp, 203,000; of the roach, 100,000; of the sole, nearly 100,000; of the pike, 50,000; of the herring, the perch, and the smelt, from 20,000 to 30,000. Other species are equally prolific. Such numbers present an idea of fecundity that is truly overwhelming. It must be observed, however, that a large proportion of the eggs deposited are destroyed in various ways; they are eagerly sought after by other fishes, by aquatic birds, and by reptiles, as food; and in the young state, they are pursued and devoured by larger ones of their own species, as well as by those of others. Still the numbers which arrive at maturity surpass all comprehension, as appears from the countless myriads of those that are of gregarious and migratory habits. Impelled and guided by that mysterious power we call instinct, fishes, at certain seasons, migrate and travel in immense droves to seek a suitable place and temperature for the reproduction of their species. Vast migrations take place from the oceans into all the rivers of the earth; the salmon and others often ascend large streams in great numbers for hundreds and even thousands of miles. Vaster yet by far are the migrations that occur in the ocean from one region to another. The migratory tribes of the sea are very numerous; of these, among the best known is the cod; at spawning time these fish proceed northward, and frequent the shallows of the ocean, such as the banks of Newfoundland, where they are found in infinite multitudes. The haddock resorts, in like manner, to northern coasts, and has been found in immense shoals of more than twenty miles long and three miles broad. The mackerel also is a migratory tribe; these winter in the Arctic and Antarctic oceans, from whence in the spring they emerge from their hiding places in innumerable myriads, and proceed to more genial seas to deposit their eggs. The thunny travels for the same end in numbers without number. But the most notable of all the migratory species are the herrings; these, like many others, pass the winter in high northern latitudes, and at different times through the summer, proceed southward in search of food, and to deposit their spawn. Some idea of their numbers may be formed from the vast quantities that are taken. Many years since, when the business was prosecuted on a more limited scale than at present, it was reported that on the coast of Norway no less than 20,000,000 were frequently taken at a single fishing; and that the average capture of the season exceeded 400,000,000. At Gottenberg, 700,000,000 were annually caught. Yet all these millions were but a fraction of the numbers taken by the English, Dutch, and other nations. But all that are taken by all nations put together, are no more missed from the countless hosts of the ocean than a drop out of the full bucket. Their shoals, says Kirby, consist of millions of myriads, and are many leagues in width, many fathoms in depth, and so dense that the fishes touch each other; and this stream continues to move at a rapid rate past any particular point nearly all summer. If, then, these single groups of a few species that happen to fall under the observation of man be thus numerous, or rather innumerable, it is obvious that the aggregate of all the orders, genera, and species, making up the whole population of the deep, must infinitely transcend all the powers of human enumeration! (Prof. Gaussen.)Birds As in the beauteous creations of the vegetable world, and among the countless living tenants of the deep, so also among the birds of the air, we behold indubitable evidences and most impressive displays of the universal and constant agency of God. In all their doings and movements, the guiding finger of their Creator is clearly seen. Prior to all experience, and independent of all instruction, we see the little feathered tribes undertake and accomplish all the ingenious duties of their being; and accomplish them, too, with a certainty and perfection which no instruction could teach, and no experience improve. The sparrow performs and goes through with the whole process of building, laying, hatching, and rearing, as successfully the first time as the last. And whence is all this to the little bird of the air, if not from the omnipresent and infinite Spirit? Who or what leads the young female bird to prepare a nest, untaught and undirected, long before she has need of it? Who instructs each particular species in its own peculiar style of architecture? And when the first egg is brought forth, who teaches her what she must do with it? or that it is a thing to be taken care of, that it must be laid and preserved in the nest? And the germ of future life being wrapped in the egg, who teaches its little owner that heat will develop and mature that germ? Who acquaints her with the fact that her own body possesses the precise kind and degree of warmth required? And what is it that holds her so constantly and so long upon the nest, amid light and darkness, storm and sunshine, without the least knowledge or idea as to what the result or fruit of all this toil and self-denial is to be? Here, then, are operations carried on, and effects produced, which must constrain every candid mind to recognize in them the invisible band of God. Again, the migration of birds--how astonishing is all this! “ The stork in the heavens knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming.” So fixed are the dates of departing and returning with many tribes of the feathered race that, “ in certain eastern countries at the present day, almanacs are timed and bargains struck upon the data they supply.” Now, who informs them that the day is come for them to take their leave? or announces to them that the time has arrived for their return? Without science, without a map, without a compass, without a waymark, who acquaints them with the direction they are to take? or measures out for them the length of the journey they have to perform? Who enables them to pursue undeviatingly their course over pathless oceans, and through the trackless voids of the atmosphere, alike in the day time and in the night season, and to arrive exactly at the same spot from year to year? To whom shall we ascribe this extraordinary power--to God, or to the little bird? It must be either to the one, or to the other. It is obvious that the little bird does not possess either the reasoning powers, or the geographical acquaintance, or the meteorological knowledge, which would enable it either to plan or to carry out such astonishing enterprises. Indeed, could man thus, amid all storms and darkness, infallibly steer his voyages over the main, it would render superfluous the use of his compass and sextant, and enable him at once to dispense with his trigonometry and logarithms. Whatever name, then, we may give this mysterious power, and in whatever light we may regard these astonishing facts, correct and sound reasoning as well as the Scripture, will lead us to the conviction and acknowledgment of the illustrious Newton, that all this is done through the immediate influence and guidance of Him, “ in whom all live and move and have their being,” and without whom “ not a sparrow falleth to the ground.” In the feathered population of our globe we also behold, not proofs only, but most interesting and delightful displays of the goodness of God. The very introduction of the winged race into the new-made world was, in itself, a demonstration of the benevolence of the Divine mind, as they constitute one of its most beautiful and lovely features. Birds are also living parables, and as such the Great Teacher often employed them. (Prof. Gaussen.)Insects On the fifth day were also produced the insect population of the new-made world, for these, as well as birds, must be included in the term winged thing. This department of animated nature presents to us a field of study all but illimitable, insects being by far the most numerous and diversified of all the living orders that occupy the dry land. Not less than 100,000 different species are already known, and many more doubtless remain to be discovered. A distinguished naturalist has made the statement, that there are probably six species of insects to every species of plants; this estimate, therefore, would make the entire number of insect species on the face of the globe considerably over half a million. The insect tribes are of all conceivable forms, habits, and instincts. (Prof. Gaussen.)Reflections on the insect creation Insects, like every other class of living creatures, have their place to occupy, and their office to fulfil in the Divine plan, and form an essential link in the great chain of animated nature. Small and insignificant as they appear, viewed singly, yet taken collectively, they make up armies far more potent and formidable than either Alexander, or Caesar, or Bonaparte ever mustered; and these being everywhere dispersed, and daily and hourly at work in their several departments, they constitute an agency of great power, and no doubt of great good, in the economy of the world. We may not be able to determine how, or what, each particular species contributes to the benefit of the great whole; but we may be sure that their great variety of organs, and their wonderful instinctive capacities, have been bestowed upon them for ends worthy of the wisdom that produced them. The works of the Lord are perfect, and nothing has been made in vain. Insects are an ornament to the earth’ s scenery, and, no doubt, were designed by the munificent Creator to be objects of pleasurable observation and study to man. The insect creation teaches us that God is to be seen in the least as well as in the greatest of His works. He is in all and through all. The guidance of His finger is to be traced as distinctly in the circles of the spider’ s web as in the orbits of the planets; and the operation of His hand is as plainly seen in the lustre of an insect’ s wing, as in the resplendent disk of the sun, which sheds light and life on surrounding globes. In the history of insects, we meet with the most beautiful illustration that all nature affords of the great and distinguishing doctrine of Christianity--the resurrection of the dead. (Prof. Gaussen.) Genesis 1:22-23 And God blessed them, saying, Be fruitful and multiply God’ s blessing abundant At the close of this day the Lord does what He has not done on any of the other four days; He blesses that which He has created, and the object of His blessing is an abundant and perpetual increase. God is liberal; munificent in His donations both temporal and spiritual. Does He give joy? It is unspeakable joy. Does He give peace? It is a peace which passeth all understanding. Does He give pleasures? They are pleasures for evermore. Does He give glory: It is an exceeding eternal weight of glory. The close-handed and narrow-hearted Christian has not learned to be so in the school of the Master. All who are in His school, and who practice the lessons which they receive there, are open-handed and large-hearted. (A. McAuslane, D. D.)God’ s blessing upon the means of great importance As in a course of physic, a diseased man is prescribed to boil certain midicinabble herbs in running water, and then to drink a quantity of that water, and so is cured of his disease; and yet we know that it is not the water, but the decoction or infusion, which cureth the patient: so it is not the bread that nourisheth, nor the abundance of outward things which enricheth or contenteth, but the infusion of God’ s blessing, which is the staff of life, without which a man may starve for hunger with bread in his mouth, suffer the extremity of cold with good clothes on his back, and die like the children of Israel with the flesh of quails in his mouth. (J. Spencer.) Genesis 1:24-25 God made the beast of the earth The animal creation I. THAT THE ANIMAL WORLD WAS CREATED BY GOD. 1. We should regard the animal world with due appreciation. Man has too low an estimate of the animal world. We imagine that a tree has as much claim to our attention and regard as a horse. The latter has a spirit; is possessed of life; it is a nobler embodiment of Divine power; it is a nearer approach to the fulfilment of creation. 2. We should treat the animal world with humane consideration. Surely, we ought not to abuse anything on which God has bestowed a high degree of creative care, especially when it is intended for our welfare. II. THAT THE ANIMAL WORLD WAS BY GOD FOR THE SERVICE OF MAN. 1. Useful for business. How much of the business of man is carried on by the aid of animals. They afford nearly the only method of transit by road and street. The commercial enterprise of our villages and towns would receive a serious check if the services of the animal creation were removed. 2. Needful for food. Each answers a distinct purpose toward the life of man; from them we get our varied articles of food, and also of clothing. These animals were intended to be the food of man, to impart strength to his body, and energy to his life. To kill them is no sacrilege. Their death is their highest ministry, and we ought to receive it as such; not for the purpose of gluttony, but of health. Thus is our food the gift of God. III. THAT THE ANIMAL WORLD WAS AN ADVANCE IN THE PURPOSE OF . The chaos had been removed, and from it order and light had been evoked. The seas and the dry land had been made to appear. The sun, moon, and stars had been sent on their light-giving mission. The first touch of life had become visible in the occupants of the waters and the atmosphere, and now it breaks into larger expanse in the existence of the animal creation, awaiting only its final completion in the being of man. IV. THAT THE ANIMAL WORLD WAS ENDOWED WITH THE POWER OF GROWTH AND , AND WAS GOOD IN THE SIGHT OF GOD. 1. The growth and continuance of the animal world was insured. Each animal was to produce its own kind, so that it should not become extinct; neither could one species pass into another by the operation of any physical law. 2. The animal world was good in the sight of God. It was free from pain. The stronger did not oppress, and kill the weaker. The instinct of each animal was in harmony with the general good of the rest. But animals have shared the fate of man, the shadow of sin rests upon them; hence their confusion and disorder, their pain, and the many problems they present to the moral philosopher. (J. S. Exell, M. A.)The animals of the earth as fore runners of man 1. The first signs and pictures of human life. 2. Its most intimate assistants. 3. Its first conditions. (J. P. Lange, D. D.)Reflections on the domestic animals In domestic animals we recognize a very marked token of the paternal kindness of the Creator. Their value and importance to man cannot well be estimated. How much do they add to his strength in toil, to his ease and speed in travelling, and to his sustenance and gratification in food. Even the dog proffers to us a serious and profitable lesson. “ Man,” said the poet Burns, “ is the god of the dog. He knows no other, he can understand no other. And see how he worships him. With what reverence he crouches at his feet, with what love he fawns upon him, with what dependence he looks up to him, and with what cheerful alacrity he obeys him! His whole soul is wrapped up in his god; all the powers and faculties of his nature are devoted to his service, and these powers and faculties are ennobled by the intercourse. Divines tell us that it ought to be just so with the Christian; but does not the dog often put the Christian to shame?” The ox, also, is to us a living parable. As he slowly wends his way from the field of toil, at noon, or evening, toward home, how affecting the remonstrance his moving figure is made to utter--“ The ox knoweth his owner, and the ass his master’ s crib; but Israel doth not know, My people do not consider.” And when he bows his submissive neck to receive the yoke and go forth to his labour again, how gracious the invitation symbolized by the willing act--“ Take My yoke upon you, and learn of Me; for I am meek and lowly in heart, and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” The sheep, likewise, is a sacred emblem. Were this animal to repeat all the various truths committed by the Spirit to its symbolism, it would preach to us a new lesson with every change of situation in which we beheld it--following after the shepherd--enclosed in the fold--scattered on the mountain--lying down in green pastures--straying among wolves--borne on the shepherd’ s shoulder--bound before the shearer--separating from the goats--in these various circumstances, sheep read to us the most solemn and important truths of the gospel of the Son of God. And the lamb--this is the central symbol of the Christian system. This innocent and gentle creature is preeminently the type of Him who was holy, harmless, and undefiled, the Lamb of God that was slain to take away the sins of the world, in whose blood the redeemed of heaven have washed their robes and made them white. The horse also is a chosen figure of inspiration. In the Book of Revelation--that wonderful portion of the sacred volume--the King of kings, and Lord of lords, is represented as riding on a white horse; and the armies of heaven as following Him upon white horses, clothed in fine linen, white and clean, to witness His victory over all the enemies of truth and righteousness, and to participate in the final triumphs of His grace. Such is the deeply interesting event, such the glorious consummation, of which the horse stands forever a symbol and a remembrancer before his rider. How wise the arrangement that has thus embodied Divine truth in living forms, that ever move before our view. How kind and gracious in God our Father thus to constitute” sheep and oxen” to be unto us as priests and prophets, holding forth the Word of life, and, though they see not the vision themselves, symbolizing the glorious things of Christ and of heaven, to inspire us with the comfort of the most blessed hope. (H. W. Morris, D. D.)Beasts, or wild animals The term beast in the history of this day, as has already been stated, is employed to designate wild animals, in contradistinction from the tame, included under the word cattle. Although these are not designed so immediately or so eminently for the service of man as domestic animals, yet many, if not most of them, contribute in one way or another to his welfare--some as game for his sustenance, some by their hides and fur for his clothing, and all as subjects of interesting and profitable study. It is stated in the Holy Scriptures concerning the various branches of the human family, that “ God before appointed the bounds of their respective habitations” ; this is equally true of the different tribes of animals, Wise design and kind adaptation stand forth conspicuously in the arrangement which has assigned to them their several localities. The hairless elephant, rhinoceros, and tapir are obviously made for the heat and luxuriance of the Torrid Zone; and it is there they are found. The camel and the dromedary have been fashioned and constituted with specific adaptations for the parched and sandy deserts of the tropics; and here, accordingly, they have been located. Advancing to the more temperate regions, we still find all creatures, both domestic and wild, admirably fitted to occupy the zone given to them for their inheritance. And as we proceed northward, we discover given to the various animals hardihood of constitution, together with warmth of covering, increasing with the increasing rigour of the climate, till we pass within the Arctic circle, and reach the polar bears. Voyagers in those latitudes tell us that these animals disport in the regions of ice, and revel in an intensity of cold, which, to man with every contrivance of art for protection, is almost past endurance, and produces in him diseases which shortly terminate his existence--that they sit for hours like statues upon icebergs, where, if we were to take up our position for one half hour, we should become statues indeed, and be frozen into the lasting rigidity of death--that they slide in frolic down slopes of snows, which if we were to touch with our bare hand, would instantly, like fire, destroy its vitality. Who that contemplates these shaggy creatures of the pole, so constituted as to find a congenial home amid eternal ice and snow, and to take their frolicsome pastime amid the bleak and dismal horrors of an arctic night, but must confess that every creature, by Divine appointment and adaptation, is suited for its place, and that every place is fitted for its given occupants? (H. W. Morris, D. D.) Genesis 1:26-27 Let Us make man in Our image, after Our likeness The creation of man I. THAT THE OF MAN WAS BY A DIVINE . 1. This consultation was Divine. Held by the Three Persons of the Ever-Blessed Trinity, who were one in the creative work. 2. This consultation was solemn Man, unlike the rest of creation, is a being endowed with mind and volition, capable even of rebellion against his Creator. There must be a pause before such a being is made. The project must be considered. The probable issue must be calculated. His relation to heaven and earth must be contemplated. 3. This consultation was happy. The Divine Being had not yet given out, in the creative work, the highest thought of His mind; He had not yet found outlet for the larger sympathies of His heart in the universe He had just made and welcomed into being. The light could not utter all His beneficence. The waters could not articulate all His power. The stars did but whisper His name. The being of man is vocal with God, as is no other created object. He is a revelation of his Maker in a very high degree. In him the Divine thought and sympathy found welcome outlet. The creation of man was also happy in its bearing toward the external universe. The world is finished. It is almost silent. There is only the voice of the animal creation to break its stillness. But man steps forth into the desolate home. He can sing a hymn--he can offer a prayer--he can commune with God--he can occupy the tenantless house. Hence the council that contemplated his creation would be happy. II. THAT MAN WAS CREATED IN THE IMAGE OF GOD. Man was originally God-like, with certain limitations. In what respect was man created after the image of God? 1. In respect to his intelligence. God is the Supreme Mind. He is the Infinite Intelligence. Man is like Him in that he also is gifted with mind and intelligence; he is capable of thought. 2. In respect to his moral nature. Man is made after the image of God, in righteousness and true holiness. He was made with a benevolent disposition, with happy and prayerful spirit, and with a longing desire to promote the general good of the universe; in these respects he was like God, who is infinitely pure, Divinely happy in His life, and in deep sympathy with all who are within the circle of His Being. 3. In respect to his dominion. God is the Supreme Ruler of all things in heaven and in earth. Both angels and men are His subjects. Material Nature is part of His realm, and is under His authority. In this respect, man is made in the image of God. He is the king of this world. The brute creation is subject to his sway. Material forces are largely under his command. 4. In respect to his immortality. God is eternal. Man partakes of the Divine immortality. Man, having commenced the race of being, will run toward a goal he can never reach. God, angels, and men are the only immortalities of which we are cognizant. What an awful thing is life. 5. In respect to the power of creatorship. Man has, within certain limits, the power of creatorship. He can design new patterns of work. III. THAT THE OF MAN IN THE DIVINE IMAGE IS A FACT WELL . “ So God created man in His own image” (Genesis 1:27). This perfection of primeval manhood is not the fanciful creation of artistic genius--it is not the dream of poetic imagination--it is not the figment of a speculative philosophy; but it is the calm statement of Scripture. 1. It is attested by the intention and statement of the Creator. It was the intention of God to make man after His own image, and the workman generally follows out the motive with which he commences his toil. And we have the statement of Scripture that He did so in this instance. True, the image was soon marred and broken, which could not have been the case had it not previously existed. How glorious must man have been in his original condition. 2. It is attested by the very fall of man. How wonderful are the capabilities of even our fallen manhood. The splendid ruins are proof that once they were a magnificent edifice. What achievements are made by the intellect of man--what loving sympathies are given out from his heart--what prayers arise from his soul--of what noble activities is he capable; these are tokens of fallen greatness, for the being of the most splendid manhood is but the rubbish of an Adam. Man must have been made in the image of God, or the grandeur of his moral ruin is inexplicable. Learn: 1. The dignity of man’ s nature. 2. The greatness of man’ s fall. 3. The glory of man’ s recovery by Christ. (J. S. Exell, M. A.)What is the image of God in which man was created? I. . Let us see wherein the image of God in man does not consist. Some, for instance, the Socinians, maintain that it consists in that power and dominion that God gave Adam over the creatures. True, man was vouched God’ s immediate deputy upon earth, the viceroy of the creation. But that this power and dominion is not adequately and completely the image of God is clear from two considerations. 1. Then he that had most power and dominion would have most of God’ s image, and consequently Nimrod had more of it than Noah, Saul than Samuel, Caesar than Christ--which is a blasphemous paradox. 2. Self-denial and humility will make us unlike. II. . Let us see wherein the image of God in man does consist. It is that universal rectitude of all the faculties of the soul--by which they stand, act, and dispose their respective offices and operations, which will be more fully set forth by taking a distinct survey of it in the several faculties belonging to the soul; in the understanding, in the will, in the passions or affections. 1. In the understanding. At its first creation it was sublime, clear, and inspiring. It was the leading faculty. There is as much difference between the clear representations of the understanding then, and the obscure discoveries that it makes now, as there is between the prospect of landscape from a casement, and from a keyhole. This image was apparent-- (1) In the understanding speculative. (2) In the practical understanding. 2. In the will. The will of man in the state of innocence had an entire freedom to accept or not the temptation. The will then was ductile and pliant to all the motions of right reason. It is in the nature of the will to follow a superior guide--to be drawn by the intellect. But then it was subordinate, not enslaved; not as a servant to a master, but as a queen to her king, who both acknowledges her subjection and yet retains her majesty. 3. In the passion. Love. Now this affection, in the state of innocence, was happily pitched upon its right object; it flamed up in direct fervours of devotion to God, and in collateral emissions of charity to its neighbour. Hatred. It was then like aloes--bitter, but wholesome. Anger. Joy. Sorrow. Hope. Fear. The use of this point--that man was created in the image of God--might be various; but it shall be two fold. (1) To remind us of the irreparable loss we have sustained by sin. (2) To teach us the excellency of the Christian religion. (R. South, D. D.)The Divine image in man It is not too much to say that redemption, with all its graces and all its glories, finds its explanation and its reason in creation. He who thought it worth while to create, foreseeing consequences, can be believed, if He says so, to have thought it worth while to rescue and to renew. Nay, there is in this redemption a sort of antecedent fitness, inasmuch as it exculpates the act of creation from the charge of short-sightedness or of mistake. “ Let us make man in our image,” created anew in Jesus Christ, “ after the image of Him that created him.” Notice three respects in which the Divine image has been traced in the human. I. “ God is Spirit,” was our Lord’ s saying to the Samaritan. Man is spirit also. This it is which makes him capable of intercourse and communion with God Himself. thus becomes the very differentia of humanity. The man who declares that the spiritual is not, or is not for him, may well fancy himself developed out of lower organisms by a process which leaves him still generically one of them; for he has parted altogether from the great strength and life of his race. II. Spirituality is the first Divine likeness. We will make the second. Fellow suffering is not necessarily sympathy. On the other hand, sympathy may be where fellow suffering is not. Love is sympathy, and God is love. Sympathy is an attribute of Deity. When God made man in His own likeness, He made him thereby capable of sympathy. Spirituality without sympathy might conceivably be a cold and spiritless grace; it might lift us above earth, but it would not brighten earth itself. III. The third feature is that which we call ; the other two are conditions of it. Influence is by name and essence the gentle flowing in of one nature and one personality into another, which touches the spring of will and makes the volition of one the volition of the other. It is indeed a worse than heathenish negation of the power and activity of God, the source of all, if we debar Him alone from the exercise of that spiritual influence upon the understanding, the conscience, and the heart of mankind, which we find to be all but resistless in the hands of those who possess it by His leave. (Dean Vaughan.)Man in God’ s image The small can represent the great. Is not the sun reflected in the hues of the smallest flower, and in the greenness of the finest blade of grass? Yet that sun is distant from our earth ninety-five millions of miles, and is larger than our earth one hundred thousand times. I. IN WHAT THE IMAGE OF GOD UPON MAN . 1. In the possession of moral powers and susceptibilities. 2. In the pure and righteous state of his whole nature. 3. In his relative position toward other terrestrial creatures. II. GREAT WAS IN THE OF GOD’ S IMAGE. 1. In the possession of the Divine image human nature had within itself a mirror of God. 2. It led to fellowship with, God. 3. It was a mirror of God to other creatures. 4. It was a mirror in which God saw Himself. In this was involved-- (1) Supreme good to man himself. (2) High satisfaction and glory to God. Reflections: 1. How sadly changed is human nature. 2. How elevated is the Christian. 3. How blessed is God. (S. Martin.)The image of God in man In man two widely different elements are blended, of which only the one could be moulded in the image of God. God is a Spirit: but man is material as well as spiritual. God “ breathed into (man’ s) nostrils the breath of life” : but He had previously “ formed (him) of the dust of the ground.” Man therefore is like a coin which bears the image of the monarch: when we would describe the features of that royal likeness, we take no thought of the earthly material of the metal on which it is impressed. 1. In the first place, then, man bears God’ s image, because God gave him a freewill, by the force of which gift he is entrusted with individual responsibility, and exercises a sort of delegated power. This freewill was made separate from that of God, or the gift would not have been complete. But it was never meant to be independent of that of God, or the gift to a creature would have been fatal; as indeed man made it, when he started aside into the rebellion of a self-seeking and isolated will. God is the great First Cause. 2. But what are the next features of God’ s image, in addition to this gift of will? It might resemble mere force committed to some powerful but lawless body, which could move without the help of sense or sight. Thus the madman, for instance, retains will with its full originating power. But it impels him blindly and irrationally; it may impel him to do himself an injury, or to injure those whom he once loved most dearly. And this would be an instance of will without light. Or again, the thoroughly abandoned man, who is given over to a sort of moral madness, he too retains the power of will; but it has lost all moral guidance; it no longer obeys the laws of rectitude; it has become, by the loss of that guidance, more dangerous, because more mischievous, than even the mightiest of the powers of nature. And this would be an instance of will without law. To complete our notion of God’ s image, therefore, we must add to the power of will the law of conscience. Whatsoever is right is our bounden duty, which the strict harmony of our nature enjoins; whatsoever is wrong must be firmly shunned, as a contradiction to that nature, as a new discord in the place of harmony, as a new dishonour to the image of God, 3. But in the third place; it is not sufficient to have added the law of conscience, unless we add the light of reason too. For we could imagine a creature, possessing something like both will and conscience, who might nevertheless be far less richly endowed than man. The will of such a being might be unenlightened: the conscience might be no more than a sort of stolid sensation of mindless and unreasoning fear. The gift of intellect, then, is a third essential feature in our nature; and a third trace of the image of God. Our first parents had dominion, for God “ endued them with strength by themselves, and made them according to His image, and put the fear of man upon all flesh, and gave him dominion over beasts and fowls.” They had intelligence, for “ counsel, and a tongue, and eyes, ears, and a heart gave He them to understand.” They had intercourse with God, for “ He made an everlasting covenant with them, and showed them His judgments.” Now I need scarcely point out how precisely and accurately this threefold division corresponds with what we had reached through an altogether different process. It was as an image of God’ s will that man possessed dominion: as an image of God’ s mind that he was capable of knowledge: as an image of God’ s moral nature, that he was admitted to intercourse with God. (Archdeacon Hannah.)The creation of man in the Divine image I. WHAT BELONGS TO THE IMAGE OF GOD, OR TO THE IN WHICH MAN IS HERE SAID TO BE CREATED? The principal question here to be considered is, whether the expressions in the text relate to the nature or to the character of man. Perfection of original constitution is one thing; perfection of action and of moral character is a different thing. Now we understand the expressions in our text to be employed with exclusive reference to the nature of man, to the essential being and constitution of his powers. We suppose the meaning to be, that God created man with certain spiritual faculties, which are an image or likeness of what exists in the Maker Himself. 1. We include here, first, reason, or the intellectual powers by which knowledge is acquired. 2. Intimately connected with these intellectual faculties, is the power of feeling moral obligation and of recognizing moral law; and we therefore name this as a second thing embraced in the Divine image, which belongs to man by creation. If the first is an image of the Divine knowledge, this is an image of the Divine holiness. 3. Still another part of the image of God in the soul is the power of free will, or the faculty of determining our actions, and so forming our character. This constitutes the executive power in man, or that by which he gives being and direction to his actions. 4. We may further include in the Divine image in man the power of exercising certain affections. There are decisive indications in nature, and most emphatic declarations in Scripture, that God is compassionate, and loves His creatures. We are, therefore, justified in regarding the feelings of which we are capable of love to God, and of love and piety towards other persons, as still another part of the image of God in the soul. II. WE INQUIRE WHETHER THE OF OUR TEXT OUGHT TO BE OF OUR FIRST PARENTS MERELY, OR OF MANKIND IN GENERAL? We think it applies essentially (though possibly with some modification in respect to the original constitution in the descendants of Adam) to all human beings. Much which we have already said has, in fact, assumed this view; but we shall here state the reasons of it more fully. 1. The passage in Genesis is most naturally viewed as relating to the human nature generally, which then began its existence in Adam and Eve. 2. The Scriptures in several places speak of men generally as made in the image and likeness of God (See Genesis 9:6; James 3:9). 3. We conclude with a few brief remarks. 1. The discussion through which we have passed enables us to see the ground on which Paul could say of the Gentile nations, who have no written revelation, that they are a law unto themselves. Endowed with spiritual faculties which enable them to determine for themselves the main substance of their duty. Made in image of God; so moral and accountable beings. 2. We see also that natural religion, or the religion which developes itself out of the conscience, must be the foundation of the religion of revelation. 3. All men need much and careful instruction. (D. N. Sheldon, D. D.)Our ancestors I. WHEN did God make man? 1. After He had created the world. 2. After He had enlightened the world. 3. After He had furnished and beautified the world. II. How did God make man? 1. Consultation amongst the Persons of the Godhead. 2. Process. 3. Breath of life. III. WHAT did God make man? 1. A creature comely and beautiful in his outward appearance. 2. Dignified in his soul. 3. Princely in his office. 4. Probationary in his circumstance. Concluding reflections: 1. How happy must have been the state of man in Paradise! 2. How keenly would they feel the effects of the fall! 3. How visibly do we see the effects of the fall in our world! 4. How thankful ought we to be for the redemption of the world by our Lord Jesus Christ! (Benson Bailey.)The image of God I. IN WHAT GOD CREATED MAN AFTER HIS IMAGE. 1. After His natural image. (1) A spiritual being. (2) Free. (3) Immortal. 2. After His political image. Man is God’ s representative on earth. 3. After His moral image. This consists in knowledge, holiness, righteousness, and happiness resulting therefrom (Colossians 3:10; Ephesians 4:24). II. WHETHER MAN HAS LOST THIS IMAGE OF GOD, IN WHICH HE WAS CREATED; AND, IF SO, HOW FAR, AND BY WHAT MEANS HE HAS LOST IT. III. WHETHER MAN MAY, AND MUST RECOVER THIS IMAGE OF GOD; HOW FAR, AND BY WHAT MEANS. 1. Man may certainly recover the moral image of God. His ignorance as to spiritual and Divine things, his unreasonableness and folly, may be removed, and he may be enlightened with knowledge and wisdom. As to the necessity of thus recovering the Divine image. Without this we do not learn Christ aright; the gospel and grace of God do not answer their end upon us, nor are we Christians (Ephesians 4:21); without this we do not, cannot glorify God, but dishonour Him (Romans 2:23-26); without this, we cannot be happy here, we cannot be admitted into heaven Hebrews 12:14; Matthew 5:8; 1 John 3:3; Revelation 7:14, Matthew 22:11.; 2 Corinthians 5:3). In order to recover this lovely image of God, we must look at it, as Eve looked at the fruit (2 Corinthians 3:18); we must long for it, must hunger and thirst after it Matthew 5:6); we must exercise faith in Christ (Acts 26:18), and in the promises (2 Peter 1:4); and thus approach the tree of life, and pluck, and eat its fruit; we must pray for the Spirit (Titus 3:5; Ezekiel 36:25; Ezekiel 36:27; 2 Corinthians 3:18); we must read the word, hear, meditate, etc. (John 8:31-32; John 17:17; 1 Peter 1:22-23; James 1:18); we must use self-denial, and mortification (Ro Galatians 5:16), and watchfulness (1 Peter 5:8; Revelation 16:15). (J. Benson.)Man’ s creation and empire I. MAN CREATED; THE GODLIKE . We are justified in emphasizing man’ s entrance into the world as a creation. In the first chapter of Genesis a distinct word is used to denote three separate beginnings: first, when matter was created; second, when animal life was created; third, when man was created. Man only approaches the animal when he is under the control of the spirit that tempted him at the fall. Man is, however, connected with the earth and the animal. The added mental and spiritual endowments consummated the likeness of God upon the earth. When Christ came into the world it was in the same image. II. THE EMPIRE AND THE FOR MAN. That kingship which came to man from his likeness to God he has kept as he has retained the Divine image. Single-handed man was not equal to a contest with the monsters that filled the deep. The beasts that roamed the primeval forests could not be conquered, even by the giants who were on the earth in those days, by sheer strength of arm. The sea, the winds, the creeping, flying, browsing mammoths have always been man’ s master, save as he used mind and heart to secure his dominion. What, then, makes man the master? Mind, reason, judgment, like God’ s. III. THE DAY. Of each preceding evening and morning God said: “ And there was evening and there was morning, one day,” but no such record has come to us respecting the seventh day. This is the Scripture: “ And on the seventh day God finished the work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and hallowed it.” We are still in that day. (W. R. Campbell.)The Divine in man The heathen, recognizing in their own way the spiritual in man, tried to bridge over the chasm between it and the earthly by making God more human. The way of revelation on the contrary is to make man more godlike, to tell of the Divine idea yet to be realized in his nature. Nor have we far to go to find some of the traces of this Divine in human nature. 1. We are told that God is just and pure and holy. What is the meaning of these words? Speak to the deaf man of hearing, or the blind of light, he knows not what you mean. And so to talk of God as good and just and pure implies that there is goodness, justice, purity, within the mind of man. 2. We find in man the sense of the infinite: just as truly as God is boundless is the soul of man boundless; there is something boundless, infinite, in the sense of justice, in the sense of truth, in the power of self sacrifice. 3. In man’ s creative power there is a resemblance to God. He has filled the world with his creations. It is his special privilege to subdue the powers of nature to himself. He has turned the forces of nature against herself; commanding the winds to help him in braving the sea. And marvellous as is man’ s rule over external, dead nature, more marvellous still is his rule over animated nature. To see the trained falcon strike down the quarry at the feet of his master, and come back, when God’ s free heaven is before him; to see the hound use his speed in the service of his master, to take a prey not to be given to himself; to see the camel of the desert carrying man through his own home: all these show the creative power of man, and his resemblance to God the Creator. (F. W. Robertson, M. A.)Wherein can the image of God, in a finite creature, consist? To this question some answer, that the image of God consisted in the superiority of man’ s physical faculties, in the admirable conformation of his body. This answer is unworthy of our text and God. Is God a material being? Has He a body, in the image of which lie could create man? Others, on hearing the question, answer, that the image of God in man consisted in the dominion which was given him over all created beings. But can this be the whole of God’ s image? Others, again, reply to our question, that the image of God consisted in the faculty of the understanding with which man is endowed, and which so eminently distinguishes him from all other creatures. This answer is less remote from the truth, but it is incomplete. In the fifth chapter of Genesis we find the two words, image and likeness, employed in a manner calculated to make us understand their meaning in our text. There it is said, that “ Adam begat a son in his own likeness, after his image, and called his name Seth.” Now is it not evident, that these words ascribe to Seth all the qualifies, physical, intellectual, and moral, which his father possessed? And, can we, without doing violence to the grammar itself, restrain the meaning of these expressions in our text to a certain superiority by which man is distinguished? We think, then, that we are authorized to extend these words to all that which constitutes the character of God, with all the restrictions which the finite nature of man requires. Man resembled his Creator with regard to his intellectual and moral qualities. Doubtless there are, in God, incommunicable perfections which belong to His eternal essence; and, indeed, it is for having arrogated to himself these august perfections, that man unhappily excavated an abyss of woe beneath his feet. But there are in God moral perfections which He communicates to His creatures, endowed with an understanding to know, and a heart to love. In this sense, man was a reflection, feeble, no doubt, and finite, of the Divinity Himself. He was, St. Paul tells us, created in “ righteousness and true holiness.” But that we might be able still better to distinguish the traits of this image, God has not contented Himself with merely giving us an exact description of them in the words which we have just considered. Bead the Gospels; there is developed before our eyes the life of one whom the Bible calls the second Adam, one who is designated the image of God, the express image of the person of God, the image of the invisible God. What Divine traits does that image bear! What a reflection of the Divine perfections! What wisdom! What level What devotion! What holiness! There, my brethren, we clearly behold the being made “ after God in righteousness and true holiness,” of which the apostle speaks. Now see how the image of God in man develops itself in the idea of the inspired apostle, and in the manifestation of the Son of God on earth. We too, place some traits of this image in the understanding. Not, indeed, in the understanding which requires to be “ renewed in knowledge,” because it has forgotten the things which are above, and has lost the knowledge of the name of its heavenly Father; but in the clear and enlightened understanding of the first man, created after the image of God; a spiritual understanding, the reflection of the supreme intelligence, capable of rising to God, of seeking God, of adoring God in His works, and in all His moral perfections; an understanding without error and without darkness, possessing a full knowledge of the author of its being, and all the means of continually making new progress in that knowledge by experience. Now to know God is life eternal; it is the perfection of the understanding; it is the image of God. We do not, however, mean to represent man, created in the image of God, notwithstanding the superiority of his understanding, as a savant, in the ordinary meaning of that word, nor as a philosopher, or metaphysician: it was not by the way of reasoning that he arrived at the knowledge of things; he had no need of such a process. The superiority, even of his understanding, consisted, perhaps, chiefly in its simplicity, its ignorance of what is false, its inexperience of evil, in that practical ingenuousness, which constitutes the charm of the unsophisticated character of a child, a character which Jesus commands us to acquire anew. Always disposed to learn, never presuming upon itself, plying those around it with questions, listening to their answers with an entire confidence--such is the child in the arms of its father, such was Adam before his God, who condescended to instruct him, and whose word was never called in doubt. The Scripture confirms us in the idea, that this was indeed an admirable feature of God’ s image, when it tells us, that “ God made man upright, but that (afterwards, alas!) they sought out many inventions (reasonings)” (Ecclesiastes 7:29). The Apostle Paul also countenances this opinion, when, in his tender solicitude for the Christians at Corinth, who were exposed to the sophistry of a false philosophy, he writes to them, with an evident allusion to the seduction of our first parents, “ I fear lest by any means, as the serpent beguiled Eve through his subtilty, your minds should be corrupted from the simplicity that is in Christ.” Finally, Jesus Christ also establishes it, when, showing us, in this humble and noble simplicity, this child-like candour, full of openness and confidence, characteristic feature of the children of His kingdom, He addresses to His still presumptuous disciples this solemn declaration: “ Verily, I say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.” This feature of character leads us to another, which is inseparable from it. This simplicity in the mind supposes or produces simplicity in the heart. When an individual is straightforward in thought, he is straightforward in his actions. Hence, when the Bible tells us that “ God made man upright,” it employs a word which, in the original language, means straightness, as, for example, of a way or a line; and to be upright, is to follow, without deviation, this way, or this line. Now, man created after the image of God, followed without effort, as by instinct, this way of uprightness. This feature, so beautiful and so noble, is reproduced in the new man, which, according to the apostle, is “ created after God in righteousness,” that is, in uprightness of mind and of heart. Finally, let us not forget (and this consideration includes all that remains for us to say on the image of God in man), that this being, “ created after God in righteousness and true holiness,” bore in him a heart capable of loving. And what is the feature of His glorious perfections, that God takes the greatest pleasure in engraving upon His creature, if it be not His love? Is not God love? And shall not he, who bears impressed upon his whole being the image of God, who places his glory in being loved, be capable of loving? Yes, lively, deep, powerful affections filled the heart of the first man, since, even to this day, these affections exercise so great an influence over us, and are often, without our knowing it, the real motives of our actions. But in Adam these affections were pure, as his whole being, they partook of that “ true holiness” which constitutes the image of God. To man, still innocent, to love God was life. But love is an all-powerful principle of activity, devotedness, and energy. In the first man it must have been the motive of his devotion to God, the mysterious bond of his intimate communion with Him, the sure guarantee of his filial obedience, the ineffable charm which made him find in that obedience all his happiness. So sweet is devotedness to that which we love! Ah! that servile obedience which makes us tremble before the law, because the commandment came forth with thunderings from the smoking summits of Sinai, was unknown in Eden; that tardy, imperfect obedience, which costs our selfish, grovelling hearts so much, was unknown; it was unknown, because that same love reigned there, which makes the seraph find his happiness in flying at the will of Him who pours life and felicity over him in an unceasing stream. Thus, the understanding of man, always enlightened in the will of God, who spake to His creature as a man speaks to his friend; and the heart of man, which loving that sovereign will above all things, made him find liberty in perfect submission and happiness in ready obedience; so that, in him, thought, will, and affection, all united in one holy harmony, to the glory of Him that had “ created him in righteousness and true holiness.” (L. Bonnet.)Man created in the image of God I. To inquire wherein this “ image of God” consisted. II. To suggest some useful inferences from the inquiry. 1. In the first place, then, we may venture to affirm that man’ s resemblance to his Maker did not, as some have strangely imagined, consist in the form or structure of his body, though “ fearfully and wonderfully made,” and reflecting, as it does in an eminent degree the wisdom and goodness of the Creator. For with what propriety can body said to be “ the image” of spirit? (1) His understanding--the ruling faculty--was made capable of clearly discerning what is really good, of accurately discriminating between right and wrong, of ascertaining correctly, and as it were intuitively, the boundaries of good and evil; the former as consisting in conformity to the Divine will, the latter in deviation from that will. Doubtless Adam possessed, in his original state, a perfect knowledge of his Maker; that is, a knowledge morally perfect--perfect in kind, though in degree necessarily imperfect, as must ever be the knowledge which a finite being possesses of one that is infinite. His understanding was free from error, his judgment from corrupt bias. (2) And as his intellect perceived, so his will approved and chose, that which was good. His will implicitly followed the dictates of his understanding; cleaving to, and taking complacency in, all that his judgment saw to be right; rejecting and shunning all which is pronounced to be wrong. The affections also, and appetites, and the subordinate movements and inclinations of the soul, were regulated and controlled according to this standard. There was no war between the decisions of the judgment and the inclinations of the will. (3) That the image of God in the soul of man consisted, primarily at least, in the right state of the understanding and will, as it regards moral excellence, will appear further by what is said by St. Paul respecting the new man, or that new nature which in regeneration is imparted to the soul. The “ new man,” he tells us, in one passage of his Epistles, is “ created after God” --i.e., after the likeness of God--“ in righteousness and true holiness” (Ephesians 4:24). In another passage he says that it is “ renewed in knowledge, after the image of Him that created him” Colossians 3:10). Knowledge, then, and holiness--knowledge not speculative but practical, holiness not relative but real; the one illuminating the mind, the other governing the heart--constituted, in the apostle’ s view, that “ image of God” in which our text declares that He created man. From all these considerations we may infer that the image of God in which Adam was created consisted in an understanding prepared to imbibe true knowledge, a judgment free from corrupt bias, a will disposed to obedience, and affections regulated according to Divine reason and moral truth. From such a state of mind, godliness, in its internal exercises and outward expressions--righteousness, truth, benevolence, purity, and an exact regulation and government of every appetite and passion--must necessarily result, and every duty to God and man be constantly and delightfully performed. The same disposition would ensure belief of every truth which God should afterwards reveal, obedience to every precept which He should enjoin, a cordial acceptance of every proposal which He should make, and admiration of every discovery of the Divine glory at any time vouchsafed. Nor let this be deemed an uninteresting or unimportant subject of consideration. The contrary will, I trust, appear if we proceed-- 2. To suggest some practical inferences from the inquiry which has been made. (1) We may learn hence the worth of the soul. Of what other of the works of God is it said, that they were created “ after His own image” ? Has God put such honour upon our souls, and shall we cover them with dishonour? You employ a great deal of time and thought about your bodies, which were made of dust, and will quickly return to dust; but of your souls, your immortal souls, formed of heavenly materials, and moulded after the Divine likeness, you take scarcely any thought at all. Accidents and dangers, sicknesses and diseases that befall the body, are carefully guarded against and carefully remedied; whilst the moral disorders of the soul, the certain danger to which it is exposed from the wrath of God and the bitter pains of eternal death, are forgotten, made light of. (2) But, further, we are led to consider, from the subject before us, the true end of our being, and the perfection of our nature. Why did God form us after His own image, in knowledge and holiness? Doubtless that we might be capable of knowing, loving, and serving Him; that we might adore His perfections, obey His will, glorify His holy name. This was Adam’ s highest dignity before he fell in the earthly paradise. And this, we have reason to believe, will constitute the happiness of the redeemed in the paradise above. Suffer me then to ask, my brethren, are you mindful of the end for which you were created? Do you count the knowledge of God, and conformity to Him, your highest good, and seek your truest happiness in His favour? (3) Again--let the subject we have been considering remind us how awful are the effects of sin; and how low we are fallen in consequence of sin. What marred the honour and dignity of our first estate? Sin. What defaced and obscured the lineaments of the Divine image in our souls? Sin. What cut us off from that blissful communion with the Father of spirits--the source of perfection and fountain of light--in which our highest happiness originally commenced? Sin. Sin is the separation of the soul from God, as death is that of the body from the soul. (4) And this leads me to remark in the last place, the absolute necessity of an entire change of nature, if we wish to go to heaven when we die. The image of God, which sin has effaced, must be restored before we can be admitted into His presence above. (Archdeacon Hodson, M. A.)The antiquity of man historically considered I. The problem of the antiquity of man has to the historian two stages. In the first, it is a matter wholly within the sphere of historical investigation, and capable of being determined, if not with precision, at any rate within chronological limits that are not very wide, i.e., that do not exceed a space of two or three centuries. In the further or second stage, it is only partially a historical problem; it has to be decided by an appeal to considerations which lie outside the true domain of the historian, and are to a large extent speculative; nor can any attempt be made to determine it otherwise than with great vagueness, and within very wide limits--limits that are to be measured not so much by centuries as by millennia. The two stages which are here spoken of correspond to two phrases which are in ordinary use--“ Historic man” and “ Prehistoric man.” In pursuing the present inquiry, we shall, first of all, examine the question, to what length of time history proper goes back--for how many centuries or millennia do the contemporary written records of historic man indicate or prove his existence upon the earth? The result is, that for the “ Old Empire” we must allow a term of about seven centuries or seven centuries and a half; whence it follows that we must assign for the commencement of Egyptian monarchy about the year B.C. 2500, or from that to B.C. 2650. This is the furthest date to which “ history proper” can be said, even probably, to extend. It is capable of some curtailment, owing to the uncertainty which attaches to the real length of the earlier dynasties, but such curtailment could not be very considerable. The history of man may then be traced from authentic sources a little beyond the middle of the third millennium before our era. It is true and safe to say that man has existed in communities under settled government for about four thousand five hundred years; but it would not be safe to say that he had existed in the condition which makes history possible for any longer term. II. What is the probable age of “ prehistoric man” ? for how long a time is it reasonable to suppose that mankind existed on the earth before states and governments grew up, before writing was invented, and such a condition of the arts arrived at as we find prevailing in the time when history begins, e.g., in Egypt at the Pyramid period, about B.C. 2600, and in Babylonia about two centuries later. Professor Owen is of opinion that the space of “ seven thousand years is but a brief period to be allotted to the earliest civilized and governed community” --that of Egypt; nay, he holds that such a period of “ incubation,” as he postulates, is so far from extravagant that it is “ more likely to prove inadequate” for the production of the civilization in question. This is equivalent to saying that we must allow two thousand five hundred years for the gradual progress of man from his primitive condition to that whereto he has attained when the Pyramid kings bear sway in the Nile valley. Other writers have proposed a still longer term, as ten thousand, fifteen thousand, or even twenty thousand years. Now, here it must be observed, in the first place, that no estimate can be formed which deserves to be accounted anything but the merest conjecture, until it has been determined what the primitive condition of man was. To calculate the time occupied upon a journey, we must know the point from which the traveller set out. Was, then, the primitive condition of man, as seems to be supposed by Professor Owen, savagery, or was it a condition very far removed from that of the savage? “ The primeval savage” is a familiar term in modern literature; but there is no evidence that the primeval savage ever existed. Rather, all the evidence looks the other way. “ The mythical traditions of almost all nations place at the beginnings of human history a time of happiness, perfection, a ‘ golden age,’ which has no features of savagery or barbarism, but many of civilization and refinement.” The sacred records, venerated alike by Jews and Christians, depict antediluvian man as from the first “ tilling the ground,” “ building cities,” “ smelting metals,” and “ making musical instruments.” Babylonian documents of an early date tell, similarly, of art and literature having preceded the great Deluge, and having survived it. The explorers who have dug deep into the Mesopotamian mounds, and ransacked the tombs of Egypt, have come upon no certain traces of savage man in those regions, which a widespread tradition makes the cradle of the human race. So far from savagery being the primitive condition of man, it is rather to be viewed as a corruption and a degradation, the result of adverse circumstances during a long period of time, crushing man down, and effacing the Divine image wherein he was created. Had savagery been the primitive condition of man, it is scarcely conceivable that he could have ever emerged from it. Savages, left to themselves, continue savages, show no signs of progression, stagnate, or even deteriorate. There is no historical evidence of savages having ever civilized themselves, no instance on record of their having ever been raised out of their miserable condition by any other means than by contact with a civilized race. The torch of civilization is handed on from age to age, from race to race. If it were once to be extinguished, there is great doubt whether it could ever be re-lighted. Doubtless, there are degrees in civilization. Arts progress. No very high degree of perfection in any one art was ever reached per saltum. An “ advanced civilization” --a high amount of excellence in several arts--implies an antecedent period during which these arts were cultivated, improvements made, perfection gradually attained. If we estimate very highly the civilization of the Pyramid period in Egypt, if we regard the statuary of the time as equalling that of Chantrey, if we view the great pyramid as an embodiment of profound cosmical and astronomical science, or even as an absolute marvel of perfect engineering construction, we shall be inclined to enlarge the antecedent period required by the art displayed, and to reckon it, not so much by centuries, as by millennia. But if we take a lower view, as do most of those familiar with the subject--if we see in the statuary much that is coarse and rude, in the general design of the pyramid a somewhat clumsy and inartistic attempt to impress by mere bulk, in the measurements of its various parts and the angles of its passages adaptations more or less skilful to convenience, and even in the “ discharging chambers” and the “ ventilating shafts” nothing very astonishing, we shall be content with a shorter term, and regard the supposed need of millennia as an absurdity. There is in truth but one thing which the Egyptians of the Pyramid period could really do surprisingly well; and that was to cut and polish hard stone. They must have had excellent saws, and have worked them with great skill, so as to produce perfectly flat surfaces of large dimensions. And they must have possessed the means of polishing extremely hard material, such as granite, syenite, and diorite. But in other respects their skill was not very great. Their quarrying, transport, and raising into place of enormous blocks of stone is paralleled by the Celtic builders of Stonehenge, who are not generally regarded as a very advanced people. Their alignment of their sloping galleries at the best angle for moving a sarcophagus along them may have been the result of “ rule of thumb.” Their exact emplacement of their pyramids so as to face the cardinal points needed only a single determination of the sun’ s place when the shadow which a gnomon cast was lowest. Primitive man, then, if we regard him as made in the image of God--clever, thoughtful, intelligent, from the first, quick to invent tools and to improve them, early acquainted with fire and not slow to discover its uses, and placed in a warm and fruitful region, where life was supported with ease--would, it appears to the present writer, not improbably have reached such a degree of civilization as that found to exist in Egypt about B.C. 2600, within five hundred or, at the utmost, a thousand years. There is no need, on account of the early civilization of Egypt, much less on account of any other, to extend the “ prehistoric period” beyond this term. Mere rudeness of workmanship and low condition of life generally is sometimes adduced as an evidence of enormous antiquity; and the discoveries made in cairns, and caves, and lake beds, and kjokkenmoddings are brought forward to prove that man must have a past of enormous duration. But it seems to be forgotten that as great a rudeness and as low a savagism as any which the spade has ever turned up still exists upon the earth in various places, as among the Australian aborigines, the bushmen of South Africa, the Ostiaks and Samoyedes of Northern Asia, and the Weddas of Ceylon. The savagery of a race is thus no proof of its antiquity. As the Andaman and Wedda barbarisms are contemporary with the existing civilization of Western Europe, so the palaeolithic period of that region may have been contemporary with the highest Egyptian refinement. Another line of argument sometimes pursued in support of the theory of man’ s extreme antiquity, which is of a semi-historic character, bases itself upon the diversities of human speech. There are, it is said, four thousand languages upon the earth, all of them varieties, which have been produced from a single parent stock--must it not have taken ten, fifteen, twenty millennia to have developed them? Now here, in the first place, exception may be taken to the statement that “ all languages have been produced from a single parent stock,” since, if the confusion of tongues at Babel be a fact, as allowed by the greatest of living comparative philologists, several distinct stocks may at that time have been created. Nor has inductive science done more as yet than indicate a possible unity of origin to all languages, leaving the fact in the highest degree doubtful. But, waiving these objections, and supposing a primitive language from which all others have been derived, and further accepting the unproved statement, that there are four thousand different forms of speech, there is, we conceive, no difficulty in supposing that they have all been developed within the space of five thousand years. The supposition does not require even so much as the development of one new language each year. Now, it is one of the best attested facts of linguistic science, that new languages are being formed continually. Nomadia races without a literature, especially those who have abundant leisure, make a plaything of their language, and are continually changing its vocabulary. “ If the work of agglutination has once commenced,” says Professor Max Muller, “ and there is nothing like literature or science to keep it within limits, two villages, separated only for a few generations, will become mutually unintelligible.” Brown, the American missionary, tells us of some tribes of Red Indians who left their native village to settle in another valley, that they became unintelligible to their forefathers in two or three generations. Moffatt says that in South Africa the bulk of the men and women of the desert tribes often quit their homes for long periods, leaving their children to the care of two or three infirm old people. “ The infant progeny, some of whom are beginning to lisp, while others can just master a whole sentence, and those still further advanced, romping together through the livelong day, become habituated to a language of their own. The more voluble condescend to the less precocious, and thus from this infant Babel proceeds a dialect of a host of mongrel words and phrases, joined together without rule, and in the course of one generation the entire character of the language is changed.” Castren found the Mongolian dialects entering into a new phase of grammatical life, and declared that “ while the literary language of the race had no terminations for the persons of the verb, that characteristic feature of Turanian speech had lately broken out in the spoken dialects of the Buriatic and the Tungusic idioms near Njestschinsk in Siberia.” Some of the recent missionaries in Central America, who compiled a dictionary of all the words they could lay hold of with great care, returning to the same tribe after the lapse of only ten years, “ found that their dictionary had become antiquated and useless.” When men were chiefly nomadic, and were without a literature, living, moreover, in small separate communities, linguistic change must have proceeded with marvellous rapidity, and each year have seen, not one new language formed, but several. The linguistic argument sometimes takes a different shape. Experience, we are told, furnishes us with a measure of the growth of language, by which the great antiquity of the human race may be well nigh demonstrated. It took above a thousand years for the Romance languages--French, Italian, Spanish, Portuguese, Wallachian, and Roumansch, or the language of the Grisons--to be developed out of Latin. Must it not have taken ten times as longto develop Latin and its sister tongues--Greek, German, Celtic, Lithuanian, Sclavonic, Zend, Sanskrit--out of their mother speech? Nor was that mother speech itself the first form of language. Side be side with it, when it was a spoken tongue, must have existed at least two other forms of early speech, one the parent of the dialects called Semitic--Hebrew, Arabic, Syriac, Phoenician, Assyro-Babylonian, etc. The other bearing the same relation to the dialects of the nomad races scattered over Central and Northern Asia--the Tungusic, Mongolic. Turkic, Samoyedic, and Finnic--which are all “ radii from a common centre,” and form a well-established linguistic family. But these three mighty streams, which we may watch rolling on through centuries, if not millennia, distinct and separate one from another, are not wholly unconnected. If we trace them back as far as the records of the past allow, we shall find that “ before they disappear from our sight in the far distance, they clearly show a convergence towards one common source.” Widely different, therefore, as they are, both in grammar and vocabulary, they too must have had a common parent, have been developed out of a still earlier language, which stood to them in the relation that Latin bears to Italian, Spanish, and French. But in what a length of time? If the daughter languages of the Latin were only developed in the space of a thousand years, and Latin, with its sister tongues, required ten or twenty times as long to be developed out of the primitive Aryan speech, how much longer a time must have been needed for the formation from one common stock of the primitive Aryan, the primitive Semitic, and the primitive Turanian types! When from reasoning of this kind--regarded as valid--the conclusion is deduced, that “ twenty-one thousand years is a very probable term for the development of human language in the shortest line,” we can only feel surprise at the moderation of the reasoner. But the reasoning is invalid on several grounds. (a) The supposed induction is made from a single instance--the case of Latin and its daughter tongues. To prove the point, several cases parallel to that of Latin should have been adduced. (b) The time which it took for Latin to develop into Italian, Spanish, Wallachian, etc., assumed to be known, is not known. No one can say when Italian was first spoken. All that we know is, when it came to be a literary language. The fact seems to be that the Gauls and Spaniards, even the provincial Italians, learnt Latin imperfectly from the first, clipped it of its grammatical forms, corrupted its vocabulary, introduced phonetic changes consonant with their own habits and organs of speech. Languages nearer to Spanish and Italian than to classical Latin were probably spoken generally in Spain and Italy, while Latin was still the language of the capital and of polite society. (c) Linguistic development is not, in fact, equal in equal times. On the contrary, there are periods when changes are slow and gradual, while there are others when they take place with extraordinary rapidity. English altered between Chaucer and Shakespeare very greatly more than it has changed between Shakespeare and the present day. Changes are greatest and most rapid before there is a literature; consequently, in the early stages of a language’ s life. And they are facilitated by the absence of intercourse and isolation of tribe from tribe, which is the natural condition of mankind before states have been formed and governments set up. In the infancy of man linguistic change must almost certainly have progressed at a rate very much beyond that at which it has moved within the period to which history reaches back. It is as impossible, therefore, to measure the age of language by the period--supposing it known--which a given change occupied, as it would be to determine the age of a tree by the rate of growth noted at a particular time in a particular branch. The diversities of physical type have also been viewed as indicating a vast antiquity for man, more especially when taken in connection with supposed proof that the diversities were as great four thousand years ago as they are now. The main argument here is one with which history has nothing to do. It is for physiologists, not for historians, to determine how long it would take to develop the various types of humanity from a single stock. But the other point is an historical one, and requires to be considered here. Now, it is decidedly not true to say that all, or anything like all, the existing diversities of physical type can be traced back for four thousand years, or shown to have existed at the date of B.C. 2100. The early Egyptian remains indicate, at the most, five physical types--those of the Egyptians themselves, the Cushites or Ethiopians, the Nashi or negroes, the Tahennu or Lybians, and the Amu or Asiatics. The Egyptians are represented as of a red-brown colour, but their women as nearly white. They have Caucasian features, except that their lips are unduly thick. The Ethiopians have features not dissimilar, but are prognathous and much darker than the Egyptians, sometimes absolutely black. The negroes are always black, with crisp, curly hair, snub noses, and out-turned lips; but they are not represented until about B.C. 1500. The Tahennu or Lybians of the North African coast have features not unlike the Egyptians themselves, but are fair-skinned, with blue eyes and lightish hair. The Ainu have features like those of the Assyrians and Jews: they vary in colour, being sometimes reddish, sometimes yellow, and having hair which is sometimes light, sometimes dark. The diversities are thus considerable, but they are far from equalling those which now exist. And it may be suspected that each type is exaggerated. As there cannot have been the difference of colour between the Egyptian men and the Egyptian women which the monuments represent, so it is to be supposed that in the other cases the artists intensified the actual differences. The Ethiopian was represented darker than he was, the Lybian lighter; the negro was given crisper and bushier hair, a snubber nose, and thicker lips. Art, in its infancy, marks differences by caricaturing them. We must not argue from caricatures, as if they had been photographs. We are not obliged, then, to relegate the entire development of existing physical types to the prehistoric period, and on that account to give it, as has been proposed, a vast enlargement. History shows us five types only as belonging to its first period. The rest may have been developed subsequently. III. Further, there are a certain number of positive arguments which may be adduced in favour of the “ juvenility” of man, or, in other words, of his not having existed upon the earth for a much longer period than that of which we have historical evidence. As, first, the population of the earth. Considering the tendency of mankind to “ increase and multiply,” so that, according to Mr. Malthus, population would, excepting for artificial hindrances, double itself every twenty-five years, it is sufficiently astonishing that the human race has not, in the space of five thousand years, exceeded greatly the actual number, which is estimated commonly at a thousand millions of souls. The doubling process would produce a thousand millions from a single pair in less than eight centuries. No doubt, “ hindrances” of one kind or another would early make themselves felt. Is it conceivable that, if man had occupied the earth for the “ one hundred or two hundred thousand years” of some writers, or even for the “ twenty-one thousand” of others, he would not by this time have multiplied far beyond the actual numbers of the present day? Secondly, does not the fact that there are no architectural remains dating back further than the third millennium before Christ indicate, if not prove the (comparatively) recent origin of man? Man is as naturally a building animal as the beaver. He needs protection from sun and rain, from heat and cold, from storm and tempest. How is it that Egypt and Babylonia do not show us pyramids and temple towers in all the various stages of decay, reaching back further and further into the night of ages, but start, as it were, with works that we can date, such as the pyramids of Ghizeh and the ziggurat of Urukh at Mugheir? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 1:28 Have dominion Man’ s dominion over the lower animals I. THIS GOD HAS MADE TO ARISE FROM THAT MENTAL WHICH MAN’ S AND GLORY. 1. The power of man is in his mind. 2. The benefit and extent of man’ s dominion is made to depend on the moral as well as the intellectual nature with which he was originally endowed. 3. As God has thus fitted man, by his superior nature, for dominion; so, on the other hand, He has given to the inferior animals a corresponding disposition to acknowledge man’ s superiority. 4. Thus the comfort of man is evidently promoted when this dominion is wisely and justly exercised, according to the original design of the Creator. “ The hay appeareth, and the tender grass showeth itself, and herbs of the mountains are gathered: the lambs are for thy clothing, and the goats are for the price of the field.” But the dominion of man when justly exercised, is a mean of comfort also to the animals who are connected with him. Living in our society and neighbourhood, they become the objects of our care. Attached to our persons and homes, they feel pleasure in our service. They thus partake of our provision, and enjoy the advantage of our foresight. II. THE MANNER IN WHICH OUR OVER THE ANIMALS OUGHT TO BE . A right to rule is not a right to tyrannize; and a right to service extends only to such duties as are consistent with the powers of the servants, and with the place which is assigned to them. All power is of God, and can only be lawfully exercised when exercised according to His designs. That likeness to God in which we were originally created, should remind us that justice, and goodness, and mercy, are the chief distinctions after which we should aspire; and that our dominion was designed, like that of Him who designed it, to be exercised with wisdom, rectitude, and compassion. The consideration of our dominion, and the services by which those who are subjected to our power, in such numberless ways, minister to our comforts, only enforces on us more strongly the duty of providing for their comfort, and preserving them from injury. And is it not the very essence of benevolence to desire and to promote the happiness of every being within the sphere of our influence? (S. McGill, D. D.)The Divine blessing Every loving father wishes his children well. The Divine Father wishes the first human pair well, for such is the import of the words “ He blessed them.” We can say, too, without any hesitancy, that He wishes every member of the human family well, both for time and eternity. Those who are not blessed, and there are thousands, ought not to ascribe this to God, but to themselves. (A. McAuslane, D. D.) Genesis 1:29-30 To you it shall be for meat The universe God’ s gift to man I. THE GIFT. 1. Extensive. 2. Valuable. 3. Increasing. Every day becoming better known and more thoroughly appreciated. All the gifts of God are productive; time unfolds their measure, discloses their meaning, and demonstrates their value. II. THE PURPOSE. 1. To evince love. One of the great objects of creation was to manifest the love of God to the human race, which was shortly to be brought into existence. The light, the sun, the stars, and the creation of man; all these were the love tokens of God. These were designed, not to display His creative power--His wisdom, but His desire for the happiness of man. 2. To teach truth. The world is a great school. It is well supplied with teachers. It will teach an attentive student great lessons. All the Divine gifts are instructive. 3. To sustain life. God created man without means, but it was not His will to preserve him without; hence He tells him where he is to seek his food. We must make use of such creatures as God has designed for the preservation of our life. God has provided for the preservation of all life. Let us learn to trust God for the necessities of life in times of adversity. Men who have the greatest possessions in the world must receive their daily food from the hand of God. (J. S. Exell, M. A.)Dependence on God I. LET DEPEND UPON GOD FOR THE OF LIFE. 1. Asking them by prayer. 2. Acknowledging our own beggary. 3. Trusting Him by faith. 4. Remembering His promise. 5. Obedient to His will. II. LET US SERVE HIM AT WHOSE TABLE WE ARE FED. 1. Else we are ungrateful. 2. Else we deserve famine. All the provisions that God allows man for food are drawn out of the earth. The homeliness of the provision on which God intended man to feed. (J. S. Exell, M. A.)Let no man be discontented with mean fare 1. It is as good as the body it nourishes. 2. It is better than we deserve. 3. It is more than we are able to procure of ourselves. 4. It is more profitable for health. 5. It is free from the temptation to excess. God gives us not all our provisions at once, but a daily supply of them. (1) To manifest His Fatherly care. (2) To make us dependent on Him. (3) To exercise our faith. (4) To teach economy. God makes provision for all the creatures He hath made. Man was not only a good creature but a blessed one. (J. S. Exell, M. A.)Food 1. It exerts an influence on the disposition of man. A hungry man always feels the risings of cruelty, however they may be conquered by nobler principles. When you think of the cruelty of an Indian you should always think of his famished condition. 2. It indicates the civilized condition of man. You are told that a people are a wheat-eating people. Of course they must raise it; they must have the plough and the ploughshare; they must command iron, or, at least, some hard metal; they must understand the process of mining and smelting; they must have fields and fences; they must have foresight to sow and patience to wait for a crop; and, finally, they must be protected by law, for no one will lend the labour who is not assured of protection. 3. It contributes to extensive social changes. The introduction of sugar, for example, has changed the whole face of society. It was found to be one of the purest and least cloying sweets ever discovered. It was handed from the Arabs to the Spaniards; it was cultivated first in the Madeira Islands; then it was given to all the European nations; was raised in the West Indies on an immense scale. Then came rum, brandy, and all the alcoholic drinks, slavery and all its consequences, until now it is a debated problem whether the sweet cane was a blessing or a curse. At any rate this single article of food, so unimportant and neglected in its origin, changed the whole face of society. 4. It indicates the general refinement of the mind. Nay, we are instructed not to be totally indifferent to the kind of food, for discrimination here is connected with other discrimination, and indicates improvement in the taste. We will not take advantage of Dr. Johnson’ s remark, who held that he who did not mind his dinner would scarcely mind anything else. Suffice it to say, that taste in food and taste in dress, science, and literature, always go together. He that feeds grossly will judge grossly. 5. It is essential in order to the higher pursuits of life. Take away from the astronomer his food, and he will soon cease to lift his telescope to the stars. The saint, the martyr, the moralist, and the poet, all pursue their sublime occupations through the vigour and animation of the body. In a word, as the sweetest blossom on the highest tree, though it seems to be fed by the very air which it decorates, is nourished by the dirt and manure around the roots of the tree, so the sublimest mind is supplied by the food of the body. (Bib. Sacra.)Man’ s proper food Remark here, that when God assigned to man, while still innocent, his proper food, he gave him only the fruits of the field; and it was not till after the earth had been twice cursed because of sin that he was permitted to eat the flesh of animals. “ Upon this point also,” says M. de Rougemont, in his interesting “ History of the Earth,” --“ upon this point, as well as others, science has arrived, by long, circuitous ways, and painful study, at the very same truths which are plainly revealed to us in Genesis.” “ It is a question,” says M. Flourens, “ which has much perplexed physiologists, and which they have not yet been able to determine, what was the natural and primitive food of man. Now, thanks to comparative anatomy, it is very easy to see that man was originally neither herbivorous nor carnivorous, but frugivorous.” It was not till after the curse had been brought on the earth by sin that man began to feed on the birds of the air and the beasts of the field. Before he sinned he had a dominion over the creatures, which he lost in a great measure, and which he only keeps in a degree by force and violence; but at first they did not flee from him, and he did not eat them. Doubtless, before man sinned, the productions of the earth were richer and better than they are now, and offered a much greater variety of food and nourishment to man. But at the fall the nature of the soil and of its vegetable productions must have been in some way altered. Probably God greatly reduced the number of food-producing plants, and the earth brought forth instead those bearing useless thorns, and even some whose fruits or juices cause death. (Prof. Gaussen.)The miracle of nourishment Perhaps it may appear to you a very natural thing that corn, strawberries, cherries, grapes, figs, dates, peaches, pineapples, and all the various and delicious fruits of our orchards and of other climates, should feed and nourish you; but think of the miracle which must be wrought in your body--in your stomach, your lungs, your heart, your veins, your glands, your arteries, and all the various parts within you--before these fruits, or any other food that you eat, can be prepared inyour stomach, changed into a kind of milky substance, and conveyed in your veins, and passed with your blood through one of the ventricles of your heart, and thence into your lungs, to be burned and purified there, and return again as perfect blood into the other ventricle, and thence be driven by a rapid movement into your arteries, and to the very extremities of your body, in order that it may reproduce, without your interference, your skin, your flesh, your bones, your nerves, your nails, and the thousands and thousands of the hairs of your head. It is a miracle wrought by God, that any kind of food, whether leaves, seeds, fruits, or bread should serve as food and nourishment to me at all; it is a mystery and a wonder how it is changed into a part of my body, so as to make it grow, repair it, and renew its waste: and therefore it was a work of almighty power when God appointed man’ s food, and said of the trees and plants, “ To you it shall be for meat.” What is bread? It is a paste composed of ground corn, water, and salt, baked after it has begun to ferment. But how does it happen that the corn and the salt should nourish me? Corn, we are told, is composed of carbon and the two gases which form water. Now, how can carbon or charcoal nourish me? Try to eat a bit of charcoal, and you will find it like taking a mouthful of sand. Think how wonderfully these substances, of which corn is composed, must be transformed by Divine power to produce the corn, and then still further changed to become a part of our bodies. Then salt is composed of two substances which separately would hurt me, and yet combined they are wholesome, and help to cause the corn and other things to nourish me. If I were to take two phials, one filled with sodium and the other with hydrochloric acid, and if I were to mix them in a glass, they would combine and form salt at the bottom of the glass; and yet, separately, each of these phials would contain a destructive poison. If I were to swallow the hydrochloric acid, it would burn my stomach; and if I were to pour it into the palm of my hand and hold it there, it would soon burn a hole right through my hand; and yet this dreadful poison, when combined with sodium, forms salt, which is so wholesome and so necessary for our health. (Prof. Gaussen.)Nature productive The botanist Ray tells us that he counted 2,000 grains of maize on a single plant of maize sprung from one seed, 4,000 seeds on one plant of sunflower, 32,000 seeds on a single poppy plant, and 36,000 seeds on one plant of tobacco. Pliny tells us that a Roman governor in Africa sent to the Emperor Augustus a single plant of corn with 340 stems, bearing 340 ears--that is to say, at least 60,000 grains of corn had been produced from a single seed. In modern times, 12,780 grains have been produced by a single grain of the famous corn of Smyrna. In eight years, as much corn might spring from one seed as to supply all mankind with bread for a year and a half. (Prof. Gaussen.) Genesis 1:31 And God saw everything that He had made, and, behold, it was very good Creation very good I. Why was it very good? 1. It was the offspring of infinite wisdom and power and love. 2. Because guided into existence by Jesus. 3. Because there was no evil in it. 4. Because it was like God. II. WHAT was very good? Everything which He had made. III. How are they very good? In themselves--in their purposes--in their arrangements. IV. IS VERY GOOD STILL? God is fetching very good things out of the apparent frustration of His plan. He is restoring what is now very bad to be very good. (J. Bolton.)The good creation No one can prove to us that God made the world; but faith, which is stronger than all arguments, makes us certain of it. 1. All which God has made is good, as He is, and, therefore, if anything in the world seems to be bad, one of two things must be true of it. (1) Either it is not bad, though it seems so to us, and God will bring good out of it in His own good time; or (2) if the thing is really bad, then God did not make it. It must be a disease, a mistake, a failure of man’ s malting, or of some person’ s making, but not of God’ s making. For all that He has made He sees eternally, and, behold, it is very good. 2. God created each of us good in His own mind, else He would not have created us at all. Why does God’ s thought of us, God’ s purpose about us, seem to have failed? We do not know, and we need not know. Whatever sin we inherited from Adam, God looks on us now, not as we are in Adam, but as we are in Christ. God looks not on the old corrupt nature which we inherited from Adam, but on the new and good grace which God has meant for us from all eternity, which Christ has given us now. III. That which is good in us God has made; He will take care of what He haw made, for He loves it. All which is bad in us God has not made, and therefore He will destroy it; for He hates all that He has not made, and will not suffer it in His world. Before all worlds, from eternity itself, God said, “ Let Us make man in Our likeness,” and nothing can hinder God’ s word but the man himself. If a man loves his fallen nature better than the noble, just, loving grace of God, and gives himself willingly up to the likeness of the beasts that perish, then only can God’ s purpose towards him become of none effect. (C. Kingsley, M. A.)God in nature; or, spring lessons I. OF THE DIVINE NATURE. 1. The ceaseless and infinite energy of God. 2. The blessedness and beauty of God. II. LESSONS HUMAN LIFE. It is an old, but true comparison of this life to the seasons of the year. Spring has always suggested the refreshing, promising, transient, and changeable nature of life’ s early days. But notice, especially, the improvability of life. Spring, the cultivating season. Conditional. Spring neglected, autumn shows barren fields. Precarious. Buds, etc. may be blighted. Need for watching, etc. III. HUMAN DESTINY. In spring “ all things become new.” To be “ young again” has been the dream of all ages. The distinct proof of immortal youth beyond the grave is given only by Christ “ The First-begotten of the dead.” (J. Foster, B. A.)I. THE NATURAL TRUTHS . God’ s approbation of His works 1. The true origin of all things. 2. The original perfection of all things. (1) Very good, as being well adapted to answer its particular intention. (2) Very good, as being well calculated to promote the glory of its Maker. (3) Very good, as being conducive to the perfection and welfare of the whole 3. God’ s approbation of His works. II. THE MORAL TRUTHS . 1. Seeing that God had done for man the utmost that his case admitted, both as respected himself, and as respected the world around him, the blessings of which were given him richly to enjoy, it follows that man was under the greatest obligations possible, in his then present circumstances. 2. Sin is at once the vilest injustice and the basest ingratitude imaginable Isaiah 1:2; Malachi 1:6). 3. A continuance in sin is the most daring imprudence. According to that constitution of things which was “ very good,” holiness and happiness went together. Sin, by violating that constitution, “ brought death into the world with all our woe.” 4. Reformation is well-pleasing to God. He approved of things in their original state. He is unchangeable. 5. The text suggests a lesson of humility. “ How is the gold become dim!” the Divine image effaced I Humility becomes every rational creature, on account of its debt and its dependence. 6. The text furnishes ground of hope and encouragement. It proclaims the goodness of Him with whom we have to do; and therefore encourages us to hope in His mercy. Let us remember, however, that it is to the gospel we are indebted for improving hope into assurance (Romans 8:32). (Sketches of Sermons.)God’ s approbation of His works Let us consider-- I. The natural truths asserted by our text. Among these are-- 1. The true origin of all things--“ God saw everything that He had made.” 2. The original perfection of all things “ very good,” “ very good,” as being-- (1) Well adapted to answer their particular intention. (2) Conducive to the perfection of the whole. (3) Well calculated to promote the Creator’ s glory. 3. God’ s approbation of His work. He saw it very good. II. The moral truths suggested. 1. Gratitude. 2. Hatred of sin. 3. The discontinuing of all evil. 4. Reformation and return to virtue. 5. Humility. 6. A ground of hope and encouragement. Everything in species made perfect at one and the same time in the creation All artists, in what they do, have their second thoughts (and those usually are the best); as, for example, a watchmaker sets upon a piece of work (it being the first time that ever men were wont to carry a pastime in their pockets), but, having better considered of it, he makes another, and a third, some oval, some round, some square, everyone adding lustre and perfection to the first invention, whereas, heretofore, they were rather like warming pans, to weary us, than warning pieces, to admonish us how the time passed. The like may be said of the famous art of printing, painting, and the like, all of them outdoing the first copies they were set to go by. But it was not so with God in the creation of the several species of nature; He made them all perfect, simul et semel, at one and the same time, everything pondere et mensura, so just, so proportionate in the parts, such an elementary harmony, such a symmetry in the bodies of animals, such a correspondency of vegetals, that nothing is defective, neither can anything be added to the perfection thereof. (J. Spencer.)The love of beauty: in nature In these most simple and mysterious words we are plainly told that in the beginning the Creator of this world delighted in the beauty of its outward form. He approved it not only as fit for the material development which He had designed for it, fit for the ages of change, the course of history which should be enacted on it: but also as outwardly delightful. He saw His work, and, behold, to sight it was very good. Apart from all the uses it would serve, its outward aspect was in harmony with a certain Divine law: and for this Almighty God judged that it was very good. If men would only look frankly at the first chapter of Genesis, without either timidity or injustice, it would surely seem very strange to find this simple and complete anticipation of a thought which, though it has been astir in the world for many centuries, has only in the last few years received its due emphasis and its logical force. I mean the thought that our delight in the visible beauty of this world can only be explained by the belief that the world has in some way been made to give us this delight by a Being who Himself knows what beauty is: and that the beauty of Nature is a real communication made to us concerning the mind and will that is behind Nature . . . We have then a right to say that the quality or character which can thus speak and appeal to our spirit must have been engendered in this visible world by a spiritual Being able and willing to enter into communion with us, and knowing what would affect and raise our thoughts. When we receive and read a letter, we are sure it has come from someone who knew our language and could write it. When we listen to a beautiful piece of music we are sure that the composer had either a theoretic or at least a practical acquaintance with the laws and the effects of harmony. And when at the sight of a great landscape, rich and quiet in the chaste glory of the autumn, or glad with the bright promise, the fearless freedom of the spring, our whole heart is filled with happiness, and every sense seems touched with something of a pleasure that was meant for it, and all words are utterly too poor to praise the sight--then surely, by as good an argument, we must say that, through whatever ways and means, the world received its outward aspect by the will of some being who knew the law and truth of beauty. It does not matter, so far as this inference is concerned, how the result has been attained, or how many ages and thousands of secondary causes are traced between the beginning of the work and its present aspect: it is beautiful now: it now speaks to us in a language which our spirits understand: and, however long ago, and in whatever way, only a spiritual being could have taught it so to speak. Whatever creation means, the world was created by One who could delight in beauty: whenever its Author looked out upon His work He must have seen that it was very good Lastly, but above all, if we are to receive from the visible beauty of the world all that it can reveal to us concerning Him who made and praised it, we must draw near to it with watchful obedience to His own condition for so great a blessing: “ Blessed are the pure in heart, for they shall see God.” It was nobly said by the founder of inductive science, that for entrance into the kingdom of knowledge as for entrance into the kingdom of heaven, men must become as little children. They must draw near with free and humble hearts if they are to enter into the mysteries of natural science: they must not dictate to Nature, or assert themselves in her presence: they must come to her with affectionate attention to wait upon her self-revealing. (F. Paget, D. D.)Admiration of completed work “ The Lord rejoices in His works.” What a wonderful sentence that is! That man must have been inspired when he said that God rested from His labours, and looked upon His works, and pronounced them good. Of all joys, that is the grandest and sublimest, to review one’ s own work and pronounce it good. There is no passage in English much more beautiful than that which describes the author of that great work on “ Falling Rome” (Gibbon) when he had just come to the conclusion of his task. Walking there under the trees of Lausanne, he, like a true artist, drew back and admired his finished work. And he was right. For there are times when a man may look upon his work, and say, “ That is genius!” When Swift was beginning to doat, he took down from a shelf one of his own works, and exclaimed, “ What a genius I must have had when I did that!” (G. Dawson.)Perfection of nature I have seen the back of a splendid painting, and there, on the dusty canvas, were blotches and daubs of colour--the experiments of the painter’ s brush. There is nothing answering to that in the works of God! I have seen the end of a piece of costly velvet; and though man had in it fairly imitated the bloom of the fruit and the velvet of the flowers, there was a common, unwrought, worthless selvage--a coarse, unsightly selvage. There is no selvage in the works of God! (H. Wonnacott.)A pretty world I once, writes Joaquin Miller, strolled through a miserable Mexican village. The shadows were creeping over the cabins, where women came and went in silence, and men sat smoking at the cabin doors, while children played in swarms by the water. The air was like a breath of God, and all nature seemed as sacred as rest to a weary man. A black, bent, old negro woman, all patches from head to foot, frosty-headed and half blind, came crooning forth with a broken pot tied together, in which she had planted a flower to grow by her door. I stopped, watched her set it down and arrange it; and then, not wishing to stare rudely at this bent old creature, I said--“ Good evening, auntie; it’ s a fine evening.” She slowly straightened up, looked at me, looked away at the fading sunlight on the hills, and said softly, “ Oh, it’ s a pretty world, massa!” The old woman was a poetess--a prophetess. She had a soul to see the beauty, the poetry about her. “ Oh, it’ s a pretty world, massa!” She had no other form of expression, but that was enough. Hers was the password to nature. “ And God saw every, thing that He had made, and, behold it was very good.” . Genesis 2:1 Thus the heavens and the earth were finished, and all the host of them The completed creation I. THE WAS A GRADUAL PROCESS. The reasons might be-- (1) To show that God’ s works were not the offspring of hasty impulse, but planned from everlasting, and executed with minute and lingering care; (2) To discover the variety of methods which a God infinitely rich in resources can employ in effecting His great purposes. II. THE PROCESS AT LAST CAME TO A POINT IN MAN. (G. Gilfillan.)Lessons from the Mosaic account of creation 1. That the universe as it exists now is different from the universe as it existed once. 2. That the creation of the world was not the work of many gods, but of One. 3. That it was a Person that effected this vast work, and not some law of the universe gradually educing all things from a power that was inherent in matter. 4. Respecting the character of the Creator, the Israelite was taught that He had formed all things good. 5. The Israelite was taught also the divinity of order: that it is the law of man’ s existence; that the unregulated or unruly heart is like the ship with an insubordinate crew which is wrecked on the ocean; that order is to pervade the church, to rule the state, to regulate the family, to influence man’ s personal happiness, his affections, his desires. 6. The Israelite was taught also this: that it was gradation that regulated God’ s creation, to be traced not only in this that the more perfect forms of life were created last, but also in the fact that more work was done at the close than at the beginning of the creative period. And this is true of every work which will stand the test of time. It must not be hastily done, but thoughtfully planned and carried out with steady and increasing energy. God who works for eternity lays His foundations deep, He does not extemporize. It matters not whether it be in things great or small: quick, mere outside work is done for time; meant for show, it falls speedily to nothing, there is in it nothing belonging to eternity. If then a man would follow God, he must be content to toil and toil to the last. 7. Once more, the principle of the providence of the Almighty emerges from the history of the creation. We read of man’ s creation and the creation of the beasts. The vegetables He did not create till the earth was dry; the animals not till the vegetables were prepared for their sustenance; and man not till the kingdom was put in order which man should rule. Now this is what we call providence in God, foresight or prudence in man. Thus we see how a mere earthly virtue may in another sense be a spiritual excellence, and it is the duty of man to rise into this higher view. (F. W. Robertson, M. A.)The second account of creation This is, observe, a second account, not a continuation of the first. Yet let us not suppose for one moment that these are two separate accounts thrown together with no object. They are manifestly linked together, each is supplemental to the other. In the first, we have these spiritual truths--the unity of God, His personality, His order: in the second, His dealings with nature and with the mind of man. God gives man law, and annexes to his obedience and disobedience reward and punishment. We make three remarks on this second account. 1. The first is with reference to the reason given for man’ s creation, that there was a man wanted to till the ground. We should not have said that of man. We should have held another view, and looked upon ourselves as the rulers of this world for whom all things were created, were it not for this verse which teaches us the truth. In the order of creation man is the highest; but the object for which man is created is that he should, like all the rest, minister to the advance of all things. That is our position here; we are here to do the world’ s work. 2. The next thing we have to observe is the unity of the human race. All that we are told in the first account is that God, in the beginning, created them male and female. All that we are told in the second is that He placed Adam and Eve in paradise. Theologically, the unity of the human race is of great importance. Between the highest and the lowest animals there is an everlasting difference, but none between the highest and lowest men; and it is only as this is realized that we can ever feel the existence of our common humanity in Jesus Christ. 3. The next thing to observe is this, that we have here a hint respecting immortality. It must have struck every attentive reader of the Scriptures, that in the Old Testament there is so little allusion to futurity. We are told, in a phrase that declares the dignity of man’ s nature, that God breathed into his nostrils the breath of life. And when the mind of the Israelite began to brood on this he would remember that there was also a sad, dark intimation, “ Dust thou art, and unto dust thou shalt return,” apparently a denial of immortality. But then there were aspirations in the soul that never could be quenched; and this yearning aspiration would bring him back again to ask: “ Dust is not all; the breath of God, what has become of that?” (F. W. Robertson, M. A.)Creation First, God says, I made all these earthly treasures which you see; value them for My sake, and do not misuse them. A child on its birthday finds a present on its plate at breakfast time. Who could have put it there? Presently, the father says, “ I put it there, my child: it is my gift to you.” Has not that gift, however small it be, a value over and above its intrinsic worth as bought in a shop? And still more, if the father says, “ I did not buy it, I made it for you myself.” Let us all so regard God’ s gifts to us! Secondly, God says, I made you: I made that wonderful body of yours out of the material elements, the “ dust of the ground,” and I breathed into it that “ living soul” which makes the body alive. So says Genesis 2:7. But look also at Genesis 1:26. There God seems to say, I did more than this: I made you in My image, like Myself; are you like Me? No, indeed, we are not; but then comes in the new creation in Christ Jesus. Christ is “ the image of the invisible God,” and He took our human nature. If we yield ourselves to Him, He will make us “ partakers of the Divine nature” 2 Peter 1:4), and hereafter “ we shall be like Him, for we shall see Him as He is.” (E. Stock.)The theology of creation I. THAT IS AN OF GOD’ S MIND. It is the embodiment of an idea; the form of a thought. Theology says that creation had a beginning, and that it began at the bidding of God. II. THAT , BEING AN OF GOD’ S MIND, MAY FORM THE BASIS FOR THE OF GOD’ S AND . If we see something of the artist in his work, we may see something of the Creator in creation. 1. The works of God proclaim His eternal and incommunicable sovereignty. Man cannot approach the dignity of having himself created anything. He is an inquirer, a speculator, a calculator, a talker--but not a creator. He can reckon the velocity of light, and the speed of a few stars. He can go out for a day to geologize and botanize; but all the while a secret has mocked him, and an inscrutable power has defied the strength of his arm. The theologian says, that secret is God--that power is Omnipotence. 2. There is more than sovereignty, there is beneficence. “ Thou openest Thine hand; they are filled with good.” “ He giveth to the beast his food, and to the young ravens which cry.” This is a step downwards, yet a step upwards. Over all is the dread sovereignty of God--that sovereignty stoops to us in love to save our life, to spread our table and to dry our tears; it comes down, yet in the very condescension of its majesty it adds a new ray to its lustre. The theologian says, This is God’ s care; this is the love of the Father; this bounty is an expression of the heart of God. It is not a freak of what is called nature; it is not a sunny chance; it is a purpose, a sign of love, a direct gift from God’ s own heart. III. THAT GOD’ S WORD IS ITS OWN FOR . God said, Let there be--and there was. “ He spake, and it was done; He commanded, and it stood fast.” “ By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth.” This is the word which alone can ultimately prevail. This is of infinite importance-- (1) As the hope of righteousness; (2) As the inevitable doom of wickedness. IV. THAT THE WORD WHICH FOR THE OF NATURE ALSO FOR THE OF MAN. “ Know ye not that the Lord He is God? It is He that made us, and not we ourselves.” “ O Lord, Thou art our Father; we are the clay, and Thou our potter; and we are the work of Thy hand.” “ Have we not all one Father? hath not one God created us?” “ We are the offspring of God” : “ In Him we live, and move, and have our being.” See what a great system of unity is hereby established. He who made the sun made me! V. ALL THINGS BY THE CREATOR. VI. ALL THINGS JUDGED BY THE CREATOR. (J. Parker, D. D.)The work of creation I. We are to consider WHAT THINGS GOD DID CREATE IN THE PERIOD OF SIX DAYS. II. THAT THOSE THINGS, WHICH WERE CREATED AT THAT ONE PERIOD OF TIME, , OR ALL THINGS THAT EVER WERE CREATED. 1. There is reason to think that when God began to create, He would not rest, until He had completely finished His whole work of creation. This Moses represents Him to have done in the text. 2. All the works of God must compose but one whole, or perfect system. This we may safely conclude from the perfect wisdom of God. He could not consistently begin, or continue to operate, before He had formed a wise and benevolent design to be answered by creation. 3. Those things which we know God did create in six days, compose a whole, or form a complete system. The lower heaven is intimately connected with the earth. The sun, the moon, the stars, the firmament, the atmosphere, the heat, the cold, the clouds and the rain, were all made for the service and benefit of mankind; and are so necessary, that they could not subsist without the kindly influence of these things, which belong to the lower heaven. And it is no less evident that there is a constituted connection between the inhabitants of the upper heaven and the inhabitants of this lower world. 4. Those things which were created in six days, not only form a whole, or system, but the most perfect system conceivable. All the parts, taken together, appear to be completely suited to answer the highest and best possible end that God could propose to answer by creation. 5. It appears from the process of the great day, that angels and men are the only rational creatures who will then be called to give an account of their conduct. Improvement: 1. It appears from what has been said, that the enemies of Divine revelation have no just ground to object against the Bible because it does not give a true and full account of the work of creation. 2. If angels and men are all the intelligent beings that God created in six days, then there is no reason to think that this world, after the day of judgment, will be a place of residence for either the happy or miserable part of mankind. 3. If God acted systematically in the work of creation, and formed every individual in connection with and in relation to the whole, then we may justly conclude that He always acts systematically in governing the world. 4. If God created all things at once, and as one whole connected system, then He can remove all the darkness which now rests, or ever has rested, on His providence. It is only to bring all His intelligent creatures together, and show them their relations to and connection with each other; and that will discover the various reasons of His conduct towards every individual, and convince them all that He has been holy, wise, and just, in all the dispensations of His providence and grace. When they see the same reasons that He saw for His conduct, it will carry irresistible evidence to every created being, that He has treated him perfectly right. 5. If God created all things at once, to answer a certain great and good purpose, then that day will be a glorious day, when this purpose shall be completely accomplished. And it will be completely accomplished at the end of the world. So that the end of the world will be a far more glorious day than the day of creation. 6. If the end of the world will exhibit such a blaze of perfect light, then we may be sure that it will fix all intelligent creatures in their final and unalterable state. Those who are happy in the light of the last day, must necessarily be happy forever; and those who are unhappy in Chat light, must be unhappy and completely miserable forever. (N. Emmons, D. D.)The form of the record of creation The first narrative commences, “ In the beginning God created the heaven and the earth” : and then follows the detail of God’ s work through the six days of creation, concluding with His rest on the Sabbath of the seventh. This carries us to the third verse of the second chapter. But with the fourth verse we make a new commencement. “ These are the generations of the heavens and of the earth when they were created” : words which appear to refer solely to what follows them, and to contain no recognition of the narrative which has just preceded. This second account traverses a new and more deeply interesting field, as far as the end of the fourth chapter. But with the fifth chapter again we seem to encounter a third commencement: “ This is the book of the generations of Adam” ; a clause which is followed up, after a very brief summary of creation containing no direct allusion to the fall, by the genealogy of the earliest line of Patriarchs. 1. The first chapter, as contrasted with the others, relates especially to the physical aspect of creation. It deals more with powers than with persons: more with the establishment of law, than with the gift of will. 2. But the second narrative at once enters on the moral record. Man is now charged with personal duties, and holds individual relations to the Personal Jehovah. There is a moral law, a moral probation, a punishment which it would need a moral principle to understand. While man’ s dominion is defined and explained, as the beasts are summoned to their master to receive their names, yet he is taught that he must obey as well as rule: that if he is higher than the brute creation, there is a law, again, which is higher than himself; which he cannot break without descending from his sovereignty, and submitting to the forfeiture of death. And then follows the minute history of his fatal trial, fall, expulsion from Eden. To this division belongs the whole fourth chapter, which does but lead us from that point of expulsion, through the original quarrel between Abel and Cain, up to the actual establishment of a Church, and the consequent establishment, by exclusion, of an ungodly world, when men began to call upon the name of Jehovah, and so again to recognize a personal God. 3. Then this scene also closes. It had unveiled relations which exist upon this world no longer. It had spoken of higher communion, and of purer glory, than the fallen mind can maintain, or than the eyes of the fallen can behold. Adam now stands only as the highest term in these our mortal genealogies. There is no further notice of the innocence which he had lost; of that open intercourse with God which he had forfeited; of the mode in which sin had found an entrance into this world; of the establishment of a Church, as defining and completing the separation, between those who were satisfied with their evil, and those who were struggling to recover their good. And this is the account of creation, which especially connects it with our present history. (1) The object of revelation is to deal with man’ s moral and religious, but not with his material interests. It is obvious, therefore, that the physical account of creation must come first, though it was not necessary that we should be told more about it than would be sufficient to mark man’ s precise place in the creation, of which he forms so prominent a part. This, and no more than this, is the duty discharged by the first of these narratives. Next, the necessity of explaining how man fell, that is, how God’ s image came to be defaced, how man’ s eye came to be darkened, and his will corrupted, governs the arrangement of the second narrative. This is pursued simply to its natural completion; and then it gives place to the record of succeeding history. No order could be more perfect, none could more accurately follow out the very course which a clear view of the needs of the narrative would have led us to anticipate, than the precise order in which these chapters are arranged. (2) The same is evident if we regard the subject from the other side. God’ s revelations of Himself have always been gradual. Ever since the fall this has been the law of His communications. We can trace it throughout the sacred records, through every point in which the Old Testament furnished any type or prophecy or symbol which had to wait for its explanation in the New. Now the Divine names which are used in these chapters furnish the strongest confirmation of the account which I have given, and of the propriety of the order on which the record proceeds. In the first narrative, the Creator describes Himself only as Elohim, that is, God. We can conceive that He might even here have been spoken of as Jehovah. He bears that name in other parts of Scripture in reference to this very act of creation: and the nearest name, when we know it, must surely be applicable even to His grandest operations. But the name of power, rather than the name of individuality, seems to have been intentionally chosen, for the very same reason that placed first the merely physical narrative of creation, and thus gradually introduced us to the moral attributes of God. In the next section, in perfect conformity with what might have been looked for, we read of Jehovah, the Lord: or rather we find the compound expression, Jehovah Elohim, the Lord God. The Personal Jehovah appears to us, with all His moral attributes, as soon as the personal Adam is disclosed. But that man may no more doubt His power than His goodness, the name of creation is retained, in combination with this nearer and more personal name. (Archdeacon Hannah.)Observations I. IT MUST BE OUR CARE TO OBSERVE, NOT ONLY WHAT GOD WORKS, BUT WITHAL HOW HE , AND THAT WHICH HE HATH WROUGHT. 1. Because the excellency and perfection of every work is in the end whereunto it is directed and applied. 2. Because the wisdom of God is most discovered in the ordering and disposing of His works, as His power is most seen in creating of them: as usually the workman’ s skill is more commended in the use of an instrument than in the making and framing of it. II. THE THAT GOD HATH MADE ARE TO BE LOOKED ON AS AN ARMY ARRAYED IN AN AND WELL ORDER. 1. Let all men carefully search into the order, mutual correspondence, and scope, whereunto all the ways of God, in the administration of the creatures, tend. (1) Judging of His works, in and by them, not apart, but laid all together. (2) Looking to, and waiting for, the end of the work which He hath in hand, as we are advised to do (Psalms 27:37). 2. Tremble before that God, and trust in Him that hath power in His hand to command all the creatures in heaven and earth, and to arm them at His pleasure for the defence of those that fear Him, and against such as hate Him. III. GOD AND FULLY EVERY WORK THAT HE TAKES IN HAND. 1. In their measure, which is proportioned to the end, whereunto they were appointed. 2. And in their time, for they are brought to perfection by degrees, as David professeth of the framing of His own body (Psalms 139:16). (1) Let us in imitation of God, work till we bring things to perfection; as Naomi assures Ruth that Boaz would do (Rth 3:18). Especially in the works that more immediately concern God’ s honour and our own salvation; not contenting ourselves with laying the foundation, but labouring to go on to perfection (Hebrews 6:1). Adding still one grace to another (2 Peter 1:5), and growing strong in every grace, that we may perfect holiness (2 Corinthians 7:1). And abounding in every good Hebrews 13:21). Lest we prove like the foolish builder Luke 14:30), or the ostrich (Isaiah 39:14-15). (2) Let it be a means to strengthen our hearts, in the assurance of the perfecting the work-- (a) Of sanctification. God, according to His promises, will not leave purging us till He have made us without spot or wrinkle (Ephesians 5:17-20). (b) Of our salvation (Philippians 1:6). He that suffered for us, till all was finished (Job 19:30), will not leave till He have brought us into thefull possession of the glory which He hath purchased for us. (J. White, M. A.)The completed creation God now proclaims the completion of His creation work. It was no mere sketch or outline: it was no half-finished plan: it was a “ finished” work. A goodly and glorious work! Not merely on account of what we see and touch in it, but on account of what we cannot see or touch. For creation is full of secrets. Science, in these last days, has extracted not a few, but how many remain secrets still! What a multitude of hidden wonders does each part of creation contain! Outwardly, how marvellous for the order, beauty, utility of all its parts; inwardly, how much more marvellous for the secret springs of life, motion, order, health, fruitfulness, and power! Each part, how wondrous in itself, as perfect in its kind; yet no less wondrous, as wrapping up within itself the seeds of ten thousand other creations, as perfect, hereafter to spring from them! God proclaims the perfection of His works, not as man does, in vainglory, but that He may fix our eye on their excellency, and let us know that He, the Former of them, is fully satisfied, and that His work is now ready for its various functions and uses. The great machine is completed, and now about to begin its operations. (H. Bonar, D. D.) Genesis 2:2-3 He rested on the seventh day The Divine Sabbath: I. THE DIVINE OF HIS WORK. No further creations. II. THE DIVINE OF HIS WORK. Everything complete. Everything in subordination. Everything ready for the higher and more glorious exercise of the Divine activity in providence and grace. All prepared for the kingdom of probation, by which the last created of the world was to be tried, disciplined, and perfected. We may learn here-- 1. Evil has no natural place in the universe. 2. Matter is not necessarily hostile to God. The Bible, in this picture of Divine contemplation, cuts away the ground from certain forms of false religion and philosophy. Divine life is not the destruction of matter, nor the rising out of the region of the sensuous; but so restoring the harmony, that God may again look upon the world, and say it is “ very good.” 3. The present condition of things, so changed from that which God first looked upon, must be the result of some catastrophe. III. THE DIVINE REST AFTER HIS WORK. The rest began when the work was done. The contemplation was a part of the Sabbatic blessedness. The Sabbath: 1. It was a season of rest. It does not imply that there was weariness, but cessation from creative activity. 2. The rest was blessed by God. As He saw His work good, so He saw His rest good. 3. There was an appointment of a similar blessed rest for His creatures. “ He sanctified the seventh day.” It is not for us to discuss the relations of God to labour and repose. The fact may be beyond our comprehension. It has lessons for us: 1. There is a place and time for rest. 2. The condition on which rest may be claimed is that men work. 3. This rest should be happy. Much of the modern idea of a Sabbath is not that which God would say was blessed. The Sabbath is not a time of gloom. 4. This rest should be religious. 5. This rest is unlimited to any particular portion of the race. (Homilist.)Sabbath rest An allegory lies in this history. Every week has its Sabbath, and every Sabbath is to be a parenthesis between two weeks’ work. From the beginning of the world, a seventh of time was set apart for rest. The rest of the Sabbath must be (1) real, (2) worthy, (3) complete. It must be refreshment to body, mind, and soul; and it must not infringe upon the rest of others. The rest of a holy peace must be combined with the loving energies of an active body and an earnest mind. (J. Vaughan, M. A.)The original Sabbath I. THAT THE WORK OF WAS ON THE SIXTH DAY. God could have done His creative work in a moment. Why, then, did He take six days? (1) To show that His work is the result of a deliberate purpose. (2) That His work might be instructive to others. II. THAT THE SEVENTH DAY WAS THE FIRST SABBATH. (1) Divine rest. (2) Divine benediction. (3) Divine hallowing. (A. McAuslane, D. D.)The Sabbath 1. A memorial of past labour. 2. A pillar of testimony to God as Creator. 3. A proclamation of rest. 4. A type of coming rest. (H. Bonar.)The Sabbath sanctified I. THE FACT STATED. God blessed, etc. II. THE REASON . He rested, etc. III. THE END IN VIEW. (W. Burrows, M. A.)The Christian Sabbath Paradise, with its calm, its purity, and its beauty, is gone; but the Sabbath has not with Paradise passed away. It has accompanied man in his sorrows, as it accompanied him in his joys. I. THE OF THE SABBATH. Fenced off by God as His own peculiar property. “ Holiness to the Lord” is written upon it by the finger of our Creator. And the consecration of the Sabbath must be for such purposes as these. 1. Primarily and preeminently, for the consideration of the wondrous work of creation; that man, the intelligent creature, may behold, in the glorious workmanship of God, traces of the Divine power, and wisdom, and love, and that he may render to his Creator the homage that is due to Him. 2. It was further consecrated for services fitted to increase the holiness of man while he remained in innocency, and to restore fallen man to the holiness which he had lost. It was intended, therefore, for man not less than for God. II. THE OF THE SABBATH. Instituted long before Judaism, long before Abraham’ s time even; therefore, of perpetual obligation. God has appointed a holy rest for His people in every age, and though the day may be changed, yet the institution remains the same. III. THE OF THE SABBATH. 1. God designed it as a blessing to man. 2. God annexed a special blessing to the day. (H. Stowell, M. A.)The Sabbath That the Sabbath was originally a Divine institution, nobody can doubt. It originated with God: and now God has either abrogated the Sabbath, or He has not. If God has not abrogated the Sabbath, the matter is quite clear: it comes commended to us with all that Divine authority itself can rest upon. But if God has abrogated the Sabbath, I ask, who is the man that would dare to reinstitute it? I. THE OF THE SABBATH. First, I say that the fourth commandment is absolutely obligatory on Christian men. If not, one or other of these alternatives must be adopted: either the whole of the ten commandments are abrogated and abolished, or the fourth is an exception out of the ten. There is no escape from one or other of these alternatives. But now suppose for a moment, for argument’ s sake, you were to allow that the fourth commandment, as far as it is found in the Mosaic economy, is abrogated. What then? Is the law of the Sabbath destroyed? Now, here is the proper argument for the Sabbath. “ Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made.” What has that to do with the Mosaic economy? Why, here is the institution of the Sabbath more than two thousand years before the Mosaic economy is introduced! Suppose you allow all the Mosaic law to be abrogated, here stands the original institution. And if any man says, “ But that refers to Eden,” I grant it, Was it abolished when our first parents were cast out of Eden? Then I will give you a proof for once to the contrary, in the sixteenth chapter of Exodus, the twenty-third and twenty-ninth verses. Listen to these words. “ And he said unto them, This is that which the Lord hath said, Tomorrow is the rest of the holy Sabbath unto the Lord; bake that which ye will bake,” and so forth. Again, in the twenty-ninth verse: “ See, for that the Lord hath given you the Sabbath.” This is the sixteenth chapter of Exodus. How did they come to have the Sabbath day here? You know the law was not given till some considerable time after this: yet here you have the observance of the Sabbath, not based on the tea commandments at all--it is before they are uttered: here you have God recognizing the same thing. But now notice another remarkable fact. Why does the fourth commandment begin with the word, “ Remember” ? There is not another of the commandments that begins with the word “ Remember.” They are all positive institutions at that very time. But here is the fourth commandment notably commencing with the word “ Remember.” Why? Because it was an original institution, and the word points back to that. Another very remarkable fact in regard to the institution of the Sabbath, so far as it is connected With the Mosaic economy, is, that God institutes it in connection with the deliverance of the Israelites from Egypt. In the fifth chapter of Deuteronomy, at the fourteenth verse, it is said--“ The seventh day is the Sabbath of the Lord thy God,” and so on. Now observe. “ Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore” --I beseech you to notice this--“ therefore the Lord thy God commanded thee to keep the Sabbath day.” You observe, that the reason why God commanded Israel to keep the Sabbath there is because they were brought out of the land of Egypt; but when God gave the fourth commandment in connection with the ten from Sinai, evidently intending it to have a general application, He makes no mention of this particular deliverance, but merely states the reason we find in the second chapter of Genesis--because God had rested Himself on the seventh day. So that if we admit, as I will do, that there was a peculiarity in the reason for the institution of the Sabbath in connection with the Israelites, yet God marks a distinction between that peculiarity and the general application in the passages I have referred to: giving as the peculiarity in their case the deliverance from Egypt, but in the other case giving as a reason that He Himself rested from His work, that the institution might be known to be applicable to all men. One further proof let us for a moment notice. The object of the Sabbath--let us see what that involves. There is a two-fold object alluded to in my text--with reference to God, and with reference to man. First, with reference to God. God rested on the seventh day, in commemoration of the finishing of His work. Now, whatever that may involve, I suppose it will be admitted that it is applicable to all men, and that it does not apply to the Jews or to one age only. If God thought fit to commemorate the fact of His resting from His labours by setting apart one day in seven, you and I are as much concerned in it as the Israelite was. But this will be still further enforced, when we come to consider the reason for which the Sabbath was instituted with reference to man. This was a two-fold reason. It was in order to his physical rest, and in order to his spiritual profit; the one subservient to the other. His physical rest: is not that equally necessary at all times? What gave rise to this reason for the institution of the Sabbath? On what ground was it necessary that there should be one day in seven set apart? I tell you: the law of rest was based on the law of labour. That was true in Eden. In Eden man was to till the ground; and even in Eden, in his unfallen state, there was a day of rest appointed. If that was true in man’ s perfect state, before his physical ability became deteriorated and broken down through sin, as it has been, how much more is it necessary in his fallen state! Again, let me ask this: If it was needful to Israel that they should have a day of rest, on the ground of the physical system being liable to exhaustion, and on the ground of the law of labour not being remitted, will any man pretend to argue that the law of rest shall be abolished and abrogated while the law of labour still remains? Or again: look at the spiritual purpose of the Sabbath. It is instituted in order to give man an opportunity--by resting from labour and the ordinary transactions of secular concerns, to have an opportunity of cultivating a holy and heavenly taste, and becoming fit for heaven. Now, I ask this question: Do your secular avocations, the cares and anxieties with which you are conversant every day, produce the same general results that they did in Israel’ s days, or do they not? Do you find, or do you not find, when you go about your ordinary business six days in the week, that you have immense difficulty to keep your hearts and affections separated from these things, and give them to God? Do you find that you could afford to be without one day in the week, on which to meet in God’ s house, and have an opportunity of reading your Bible and meditating at home, feeling it to be so easy in your worldly vocation to separate your hearts for communion with Him? It is monstrous to suppose such a thing. But again. That the Sabbath is an eternal Sabbath is clear from this: that in the Hebrews the apostle says, “ There remaineth a rest.” I need not tell you that the word there translated “ rest” is “ Sabbath” --“ There remaineth a rest,” a Sabbath “ for the people of God.” “ A Sabbath!” What is the present Sabbath? What was the original Sabbath? Without controversy, a type of the coming Sabbath. “ There remaineth a Sabbath.” And yet God gave a Sabbath from the beginning! The Sabbath God gave was of course a type of the eternal Sabbath. Now, do you conceive that Israel should enjoy the type of the heavenly Sabbath, and yet that you and I, who live so much nearer to the time of the end, and are supposed to be, by virtue of the pouring out of the Holy Ghost and a knowledge of Christ, so much more holy in heart, are not to enjoy that type? But a type is in force till it is fulfilled. When will that type be done away? Never, unquestionably, till it resolves itself into the eternal Sabbath. II. THE MODE OF OF THE SABBATH. If God has given us the Sabbath, and we are to keep it on the Lord’ s day, every right-minded man will ask, How are we to keep it? Now, it is very remarkable and important, that in the passages where God teaches us how the Sabbath day is to be kept, He deals with the subject as a general subject. It is not spoken of in the passages I will refer to in reference to any peculiarities connected with Judaism; but there are such declarations and instructions as would be applicable to all men, and all Christian men, to the end of time. There is the fourth commandment and the fifty-eighth chapter of Isaiah. The fourth commandment we know. Here is the passage I quote from the fifty-eighth chapter of Isaiah: at the thirteenth verse--“ If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord.” If you take the fourth commandment in connection with that verse, you will find that you have instruction as to the spiritual and physical obligation of the Lord’ s day. The fourth commandment instructs us in regard to our rest from all labour; this passage instructs us in regard to the object for which that physical rest is to be enjoyed, as subservient to our spiritual advantage. (C. Molyneux, M. A.)The blessed day I. THE OF THE SABBATH. 1. The Sabbath was made for man in Paradise. 2. The Sabbath was revived in the wilderness. 3. The Sabbath was established by an express commandment. 4. The Sabbath was confirmed by the practice of our Lord Jesus Christ and His apostles. The change of day, from the seventh to the first of the week, makes no alteration in the proportion of our time which God has “ sanctified” and “ blessed.” 5. The Sabbath has been observed by the Church of Christ in general. II. THE OF THE SABBATH. A “ blessed” day. 1. Its temporal advantages. (1) The curse of toil is for a while suspended. (2) The mind and body are invigorated for fresh exertion. (3) Sabbath observance has the reward of prosperity ordinarily attached to it. 2. Its spiritual advantages. (1) Finished redemption is then celebrated. (2) The means of grace are enjoyed. (3) The heavenly rest is anticipated. (W. Conway, M. A.)Institution and end of the Sabbath I. WHO WAS IT THE SABBATH? God. It sets forth the Divine complacency--how He looked back on the work He had finished, and how He was refreshed with the contemplation of it. And this gives us the true idea of the first Sabbath, when the Lord rested from His work; He set it apart, that His creatures might rest also, that they might be taken from the work to the worker, from the gift to the Giver, from the creation to the Creator. II. THE OF THE (Exodus 20:1-26). Though the appointing one day out of seven was a moral command, yet it was also positive: it was arranged in the garden of Eden before Satan tempted man to fall. Therefore it had its truth, not in Mount Sinai, not because Moses gave it, but from the living God Himself. And there it stands at an amazing distance from all ceremonies and all shadows. It sets forth a great truth, I allow--our rest in Jesus: but the setting apart a day of rest was no shadow; it was God’ s claim on His people. “ Your bodies are Mine, your souls are Mine, and you shall give what you owe to Me.” III. THE GREAT END AND OBJECT OF THE SABBATH (Hebrews 4:11). Just as the Creator did rest from His work, and did command His creatures to rest as He rested, giving themselves up to the contemplation of Himself: so in the Christian Sabbath we are led by Eternal Spirit to seek our rest, and to find our rest, in the Lord Jesus Christ. IV. WHAT IS THE NATURE OF THAT WHICH OUGHT TO BE GIVEN TO IT BY ? Let him beware of Jewish legality, of the spirit of bondage--of that principle which, while it seemeth as if it honoured God in strictness, strains at a gnat and swallows a camel. You and I, to obey one single principle aright, must have a right principle. It is in vain the command comes to us: it can work on us by authority and by terror: but we must have a higher principle to influence the inner man. The nature of the obedience is at once unfolded in the nature of the institution. Whatever has a tendency to promote my entering into that rest, to promote my spiritual acquaintance with that rest, enters of necessity into the consideration of the Christian Sabbath. Whatever has a tendency to hinder it, whatever has a tendency to prevent it, whatever has a tendency to chain me down to this earth, is to be avoided by a Christian man. (J. H.Evans, M. A.)Genesis of the Sabbath I. OF THE PASSAGE. 1. Cessation of the creative process. 2. The Creator’ s resting. 3. Sanctification of the Sabbath day. (1) Seven the Scriptural number (Genesis 7:2-4; Genesis 3:3-12; Genesis 19:18-28; Genesis 41:1-57; Numbers 23:1-2; Leviticus 23:1-44; Joshua 6:1-27; 2 Kings 5:9; Daniel 4:1-37; Isaiah 30:26; Matthew 18:22; Acts 6:1-15. (2) The seventh day sanctified. Seventh day of the creative week still continues. Although thousands of years have swept by since God ended His work of creation, it is still His Sabbath, or rest day. Works of necessity--i.e., works of providence and mercy--He still carries on: “ My Father worketh hitherto, and I work” (John 5:17). But creation is not a work of necessity. That work He ended at the close of the far-off sixth day, and ever since has rested. II. CHRIST’ S OF THE SABBATH. 1. Man himself is the basis of the Sabbath. (1) Man needs the Sabbath for his secular nature. (2) Man needs the Sabbath for his religious nature. A day of conscious, formal, stately acknowledgment of the Divine supremacy. A day on which to dismiss worldly cares, and look through unobstructed vistas into the opening heavens. An English gentleman was once inspecting a house in Newcastle, with a view of buying it. The landlord, after having shown him the premises, took him to an upper window, and remarked: “ You can see Durham Cathedral from this window on Sundays.” “ How is this?” asked the visitor. “ Because on Sundays there is no smoke from the factory chimneys.” Ah, man must have a day in which he can retire to some solitude, where his spirit-- “ With her best nurse, Contemplation, May plume her feathers, and let grow her wings, That in the various bustle of resort Were all too ruffled, and sometimes impaired.” 2. Man greater than the Sabbath. Man, as God’ s son and image and representative, is the end, and the Sabbath, like every other “ ordinance,” is a means. An immortal being, outliving institutions, economies, aeons--capable of carrying a heaven within him--God’ s own image and son: man is more sacred than ordinances. Jesus Christ did not die for ordinances: Jesus Christ died for man. The Sabbath is sacred, not in itself, but because man is sacred. Hence the Sabbath is his servant--not his master. He is the Lord of the Sabbath. And in accordance with this principle Jesus Christ Himself ever acted. 3. The true method of keeping the Sabbath. Being made for man, the Sabbath must be used religiously: for the capacity for religion is man’ s chief definition. The Sabbath must be kept in homage of God, in the study of His Word and character and will, in the spirit of worship, private and public. But full unfolding of man’ s spiritual nature is possible only in the sphere of edification, or society building. The Sabbath summons man to conjugate life in a new mood and tense; but still in the active voice. And here the Son of Man is our Teacher and blessed Model. How many of His healings and works of mercy were wrought on the Sabbath day! And what is man’ s office in this fallen, sorrowful world, but a ministry of healing? And healing, or edification, is the highest form of worship. Nothing can take the place of it. 4. Objections. (1) “ This view of the Sabbath allows too much liberty.” My answer is two fold. First: there are two ways of treating men, either as infants, incapable of guiding themselves, or as men, capable of reasoning, and so of self-guidance. The first was the Mosaic way, the Church being a minor, under tutors and governors, and the law being a letter, graven on tablets of stone: the second is the Christly way, the Church having come into the possession of the privileges of majority, and the law being a spirit, graven on tablets of Gal 4:1-7; 2 Corinthians 3:3). But, secondly: Liberty is itself responsibility. The slave cannot understand, in any thorough, just sense, the meaning of the august word Responsibility; none but the freeman can understand it. And just because the New Testament gives me liberty in the matter of the Sabbath, I am bound to be more conscientious about it than was the Old Testament Jew. It is easier to be a Hebrew than a Christian. (2) But I hear a second objection: “ Your view of the Sabbath is dangerous: men will pervert it, perhaps to their own perdition.” Of course they may. It is one of the prerogatives of truth to be perverted. III. THE CHANCE FROM TO SUNDAY. Here is a venerable, sacred institution--hallowed by the Creator’ s own example in Eden, solemnly enjoined amid the thunders of Sinai, distinctly set apart as one of the chief signs that Israel was God’ s chosen, covenanted people, majestically buttressed by loftiest promises in case of observance, and by direst threats in case of non-observance, freighted with the solemn weight of fifteen centuries of sacred associations and scrupulous observance--suddenly falling into disuse, and presently supplanted by another day, which to this year of grace has held its own amid the throes of eighteen centuries. How, then, will you account for this stupendous revolution? It is a fair question for the philosophical historian to ask. And the philosophical historian knows the answer. Jesus the Nazarene had been crucified. All through the seventh day or Hebrew Sabbath He had lain in Joseph’ s tomb. In that tomb, amid solitude and darkness and grave-clothes, He had grappled in mortal duel with the king of death, and had thrown him, and shivered his sceptre. At the close of that awful Sabbath, as it began to dawn toward the first day of the week (Matthew 28:1), He had risen triumphant from the dead. And by and in the very fact of that triumphant rising, He had henceforth and for evermore emblazoned the first day of the week as His own royal, supernal day, even time’ s first, true Sabbath. IV. JESUS CHRIST HIMSELF IS OUR SABBATH, alike its origin, its meaning, and its end. In fact the final cause of the Sabbath is to sabbatize each day and make all life sacramental. And Jesus Christ being our true Sabbath, Jesus Christ is also our true rest--even the spirit’ s everlasting Eden. (G. D.Boardman.)Need of the Sabbath Man needs the Sabbath--i.e., one day of rest after six days of toil--for his secular nature, alike bodily and mental. The testimony of physicians, physiologists, political economists, managers of industrial establishments, etc., is emphatic on this point. Let me cite some instances. Dr. John William Draper, the eminent physicist and author, writes as follows: “ Out of the numberless blessings conferred on our race by the Church, the physiologist may be permitted to select one for remark, which, in an eminent manner, has conduced to our physical and moral well-being. It is the institution of the Sabbath. No man can for any length of time pursue one avocation or one train of thought without mental, and therefore bodily, injury--nay, without insanity. The constitution of the brain is such that it must have its time of repose. Periodicity is stamped upon it. Nor is it enough that it is awake and in action by day, and in the silence of night obtains rest and repair; that same periodicity, which belongs to it as a whole, belongs to all its constituent parts. One portion of it cannot be called into incessant activity without the risk of injury. Its different regions, devoted to different functions, must have their separate times of rest. The excitement of one part must be coincident with a pause in the action of another. It is not possible for mental equilibrium to be maintained with one idea, or one monotonous mode of life . . . Thus a kind providence so overrules events that it matters not in what station we may be, wealthy or poor, intellectual or lowly, a refuge is always at hand; and the mind, worn out with one thing, turns to another, and its physical excitement is followed by physical repose. Lord Macaulay, in his speech before the House of Commons on the Ten Hours’ Bill, spoke thus: “ The natural difference between Campania and Spitzbergen is trifling when compared with the difference between a country inhabited by men full of mental and bodily vigour, and a country inhabited by men sunk in bodily and mental decrepitude. Therefore it is we are not poorer, but richer, because we have, through many ages, rested from our labours one day in seven. That day is not lost. While industry is suspended, while the plough lies in the furrow, while the Exchange is silent, while no smoke ascends from the factory, a process is going on quite as important to the wealth of nations as any process which is performed on more busy days. Man, the machine of machines the machine compared with which all the contrivances of the Watts and the Arkwrights are worthless--is repairing and winding up, so that he returns to his labours on the Monday with clearer intellect, with livelier spirits, with renewed corporeal vigour.” (G. D. Boardman.)The Sabbath I. THE PRIMAL SABBATH. God’ s Sabbath. The end of the mysterious periods of God’ s creative operations, is the beginning of a new age in which all creation is intended to glorify God and be happy. II. THE SABBATH. Made for man. A sign of God’ s care for man; and a memorial of the holy rest which man should seek to obtain. III. THE PERFECT SABBATH. The future rest in heaven. Unending joy and refreshment. Perfectly holy, perfectly happy; all things “ very good.” (W. S. Smith, B. D.)The Sabbath is for rest A week filled up with selfishness, and the Sabbath stuffed full of religious exercises, will make a good Pharisee but a poor Christian. There are many persons who think Sunday is a sponge with which to wipe out the sins of the week. Now, God’ s altar stands from Sunday to Sunday, and the seventh day is no more for religion than any other. It is for rest. The whole seven are for religion, and one of them for rest. (H. W. Beecher.)The excellency of the Sabbath What the fire is amongst the elements, the eagle among the fowls, the whale among the fishes, the lion amongst the beasts, gold among the metals, and wheat amongst other grain, the same is the Lord’ s day above other days of the week, differing as much from the rest as doth that wax to which a king’ s great seal is put from ordinary wax, or that silver upon which the king’ s arms and image are stamped from silver unrefined, or in bullion; it is a day, the most holy festival in relation to the initiation of the world and man’ s regeneration, the queen and princess of days, a royal day, a day that shines amongst other days as doth the dominical letter, clad in scarlet, among the other letters in the calendar; or, as the sun imparts light to all the other stars, so doth this day, bearing the name of Sunday, afford both light and life to all the other days of the week. (J. Spencer.)The first Sabbath I. SABBATH REST. Sabbath rest is not merely a rest from sin, though it includes that: we are not merely required to lay aside things that are sinful to keep this Sabbath, for God rested, and He could do only good. It is not only a rest from labour, though it includes it: for God rested, and He knew no labour--commanding, and it was done. It is a rest from work. God rested from all His work. Even then those things which are lawful and pleasant work on weekdays, causing no labour and involving no sin, are to be put aside on the Sabbath, that we may rest unto God. This rest is a rest from care. You well know, that with all your desire to let the morrow take thought for the things of itself, the necessity of providing for the creature’ s wants will give a care and anxiety to your mind. Well, on the Sabbath you are privileged to put this all away, and to let everything remain in abeyance, leaving all in Christ’ s hands, while you enjoy present rest in Him. This rest is, or ought to be, a rest of body and mind, as well as of soul. Lastly, above all, this rest is a rest in the Lord. It is an everlasting satisfaction in what He has done for you; and what He means to do with you. It is to go in with David to sit before the Lord; it is to lie down in green pastures, by the waters of comfort; it is to hide in the secret places of the stairs; it is to enter that chariot whose pillars are of silver, and whose bottom is of gold, and whose curtains are of purple, and which is paved with love for the daughters of Jerusalem; it is to drink that new wine which goeth down sweetly, causing the lips of those that are asleep to speak. II. SABBATH . It may seem a strange transition to pass from the thought of Sabbath rest to that of Sabbath occupation; but the rest of saints is not an idle rest, it is not a rest which excludes the idea of employment or of service. Even in the description of the eternal and heavenly Jerusalem we have the words, “ His servants shall serve Him,” as well as, “ They shall see His face” ; and how much more then shall the Sabbath of earth be spent in doing the will of God! Sabbath rest is found in beholding the face of God. Sabbath occupation is found in serving Him. All Sabbath occupation is lawful which does not break in upon and disturb Sabbath rest. If the employment in which we engage does not hinder, but rather promotes our enjoyment of that spirit rest which I have already spoken of, then may we be sure we are right in pursuing it. 1. First, then, as a lawful Sabbath occupation I would put self-study, for there is something in the quiet and leisure of the day of rest which seems peculiarly to favour it. God hath said, “ Commune with your own heart, and in your chamber, and be still” ; and he who is in the Spirit on the Lord’ s day will find it good and right so to do. 2. Next in order as a Sabbath occupation I would mention Bible study. I do not by that expression mean Bible reading, but that earnest, patient investigation of the Divine Word which requires time, and thought, and prayer. 3. As another Sabbath occupation I would name creation study. God has in so wonderful a manner linked together the visible and the invisible, the tangible with the things that cannot be touched, that we cannot go forth in our glorious world without seeing traced on almost every object the hieroglyphics which tell of the higher mysteries of an inner life. Those who are instructed in the emblematic glory of the things which are can walk with Christ amidst creation’ s beauties, and understand His parables. To them He speaketh still of the sower and the seed; the tares and the wheat; the lilies of the field, in their more than royal glory: and many a precious lesson is taught them, as they study the manner in which God is daily bringing about those results which preserve the frame of nature in its order and beauty. 4. I would next suggest as a fitting occupation for the Lord’ s day the ministration of good. 5. As another Sabbath occupation, I would mention, writing on sacred subjects: it may be original composition or otherwise. 6. Another precious Sabbath occupation will be found in Christian converse. 7. Christian correspondence. 8. Sacred music. Blessed, beautiful gift! which God has preserved to this disordered and disruptured world--the harmony of sound. David, in Scripture times, and Luther in more modern days, are instances of those who have appreciated its powers. There is something peculiarly soothing and healing (if I may use the latter word) in the effect of the higher cast of music upon the mind; it will sometimes bring tears to eyes whose fount has long been dried. And on the Sabbath day I know no more blessed relief to the mind, when it has been kept in a high state of tension for, many hours engaged in earnest thought and study, than that which is afforded by, the strains of sacred song. III. SABBATH WORSHIP. In spirit and in truth we must worship that God, who is a Spirit, with our whole understanding, and soul, and strength; with our lamps burning and our armour bright, as a peculiar people, a chosen generation, a royal priesthood we must do Him service. (The Protoplast.)A world without a Sabbath A world without a Sabbath would be like a man without a smile, like a summer without flowers, and like a homestead without a garden. It is the joyous day of the whole week. (H. W. Beecher.)The Sabbath not to be effaced The original distinction, made by God Himself, and founded both upon His nature and ours, between working and resting, must be kept in mind; and we must not attempt to confound these, or suppose that, provided we try to glorify God in everything, it matters little whether we set the two different things distinctly before us; viz., the glory which we are to give Him in working and the glory which we are to give Him in resting. In trying to make every day a Sabbath we are doing what we can to efface this Divine distinction. And can it be effaced without sin, without injury to the soul, without harm both to the Church and to the world, both to Jew and Gentile? It cannot; for thus God does not get the glory which He desires. He does not get the separate glories of which we have been speaking, but a mere human compound of both--vague, indefinite, diluted--something that neither glorifies Him nor benefits His saints, nor bears witness to the world. Those who deny the authority of the Sabbath now must undertake to prove the following things:-- 1. That the Decalogue or Law is no longer binding; or at least that one out of the ten commandments is no longer binding. 2. That Christ came to diminish our store of blessings during the present dispensation; that He has narrowed instead of enlarged our privileges. 3. If they shrink from this, then they must maintain that the Sabbath is not a blessing; that it is an unwholesome, unnatural, intolerable restraint; a weariness, a bondage, a curse. 4. That the Sabbath was a Jewish institution exclusively, and therefore fell when Judaism fell. (H. Bonar, D. D.)The Divine rest There are some who can see in this description nothing higher than the ignoble image of a weary Creator reposing after His fatigues; as if the God of this chapter were like the Olympian deities, or the Baal whose slumbers provoked the mockery of the Tishbite. Nor is the “ rest” of God intended to suggest that the Creator has ceased to create; that He has constructed the world as a self-acting machine, and now commits it to its course. A far nobler thought, a religious and not a scientific conception underlies the image. 1. It marks a stage in the process of creation. The earth is rendered habitable. Every portion of the creation has been pronounced good in itself; now the whole is regarded by God with satisfaction. “ God saw everything that He had made, and, behold, it was very good.” God “ rested from all His work which He had made.” 2. The image of God’ s rest emphasizes the relation of man to the terrestrial creation. We rest when our purpose is complete. The plan of God was wrought out when man was formed. 3. There is a rest for the affections as well as for the purposes; a repose of the heart as well as of the planning intellect and the active will. A father who expects his children home, and prepares for their reception, does not rest until he sees them; in his welcome of them there is repose. It is not that he wilt have nothing more to do, that he abates his labour for them or relaxes his care. His heart is full of tranquillity; the excitement of preparation has given way to peace. 4. And yet once more--consider to what a history this creation legend is the introduction. The narrative only pauses a moment; and then begins a story of sin and chastisement, of strife and shame and struggle. It is the prologue of a long drama of passion, weariness, and woe. (A. Mackennal, D. D.)Institution of Sabbath I. THE DIRECT REASONS why we believe the Sabbath to have been instituted at the time when the sacred narrative begins. The transactions of the seventh day immediately follow those of the sixth, precisely as those of the sixth follow the fifth--the history is chronological, unbroken, complete. This is the reason each day’ s work comes in order. These were the transactions of the seventh day, which come as directly in succession after the preceding as any of the other days. The plain literal common sense interpretation of the history of the Scripture is indispensable to faith. But in the present case we have yet further reasons. The distribution of the work of creation into its parts would be deprived of its object and end, if the institution of the Sabbath were expunged. For why this distribution but to mark to man the proportion of time allotted him for his usual labour, and the proportion to be assigned to religious exercises? Again, where is the example in Scripture of any instituted commemoration not beginning from the time of its appointment? One is ashamed to urge more arguments in such a case--but what meaning, I ask, had Moses in his reference to six days’ labour and a seventh day’ s Sabbath, as matters familiarly known, at the time of the miraculous fall of manna before the giving of the law, if there had not been a preceding institution? Or what is intended by the citation of the very language of my text in the fourth commandment, if the reason there assigned had not really reposed on facts--“ For in six days the Lord made heaven and earth.” II. THE JUST to be drawn from them as to the glory and dignity of the Sabbath. 1. We learn from them, first, its essential necessity to man as man. 2. Consider, further, that it was the first command given by God to Adam, as soon as ever the work of creation was finished. Man never was without a Sabbath. 3. Observe, further, that this command was not merely made known to man, in some of those ways in which his Maker afterwards communicated His will, but it was placed, as it were, on the footing of creation itself. By the Almighty Hand all nature might have been called into being in an instant. The distribution of the work over six days, followed by the repose on the seventh, was to infix this grand principle in the mind of every human being, that after six days’ labour one day of religious rest should follow. 4. We learn also from this order of creation that man was made, not for constant and unrelieved employment or for earthly pursuits chiefly, but for labour with intervals of repose, and in subordination to the glory of his God; man was formed not for seven days’ toil, but for six--man was formed not for secular and terrestrial pursuits merely, but for the high purpose of honouring God, meditating on His works, and preparing for the enjoyment of Him forever. III. Let us next show that THERE ARE TRACES OF THE OF A WEEKLY REST DURING THE AGES. The very first act of Divine worship after the Fall affords indications of a day of religion. Cain and Abel brought their offerings “ in process of time,” as the common reading has it, but literally, and as it is in the margin, “ at the end of the days.” Thus we have in the sacred narrative, the priest, altar, matter of sacrifice, motive, atonement made and accented, and appointed time--indications these entirely consistent with the supposition of a previous sabbatical institution, and indeed proceeding upon it--for that is the meaning of the expression, “ at the end of the days.” But one division of days had been yet mentioned, and that was of the days of the week, the Sabbath being the last or seventh day--we may, therefore, reasonably suppose that holy season to be here termed “ the end of the days.” Again, we read that “ men,” in the days of Seth (two hundred years, perhaps, after Abel’ s sacrifice), “ began to call upon the name of the Lord,” or, “ to call themselves by the name of the Lord” ; and four hundred years later, that “ Enoch walked with God,” --terms of large import, and which, when illustrated by the eleventh chapter of the Hebrews, where the faith of the patriarchs in the Divine order of creation is so extolled, are, to say the least, entirely consistent with the observation of a day of religious worship. We come to the flood. Sixteen centuries have elapsed since the institution of the weekly rest. And now we find the reckoning by weeks familiarly referred to as the ordinary division of time. The Lord said unto Noah, “ Yet seven days, and I will cause it to rain upon the earth.” And again, “ It came to pass after seven days, that the waters of the food were upon the earth.” These passages occur in the seventh chapter. Nothing can be more certain than that the return of seven days brought something peculiar with it; and we judge it probable, from the institution of the Sabbath, that that peculiarity was the day of sacred rest. Accordingly after the flood, the tradition of that division of time spread over all the eastern world--Assyrians, Egyptians, Indians, Arabians, Persians, unite with the Israelites in retaining vestiges of it. In the earliest remains of the heathen writers, Hesiod, Homer, Callimachus--the sanctity of the seventh day is referred to as a matter of notoriety. Philo, the Jew, declares that there was no nation under heaven where the opinion had not reached. But we come to the history of Abraham. Here it is deserving notice, as we pass, that the rite of circumcision was to be performed after the lapse of seven days from the birth; but the commendation of Abraham’ s example, “ That he commanded his children and his household after him, to keep the way of the Lord, to do justice and judgment,” implies that there was a way prescribed by the Almighty, and certain observances in which consisted justice and judgment, amongst which the Sabbath was probably the chief. But in the more fall declaration afterwards made concerning him to Isaac; “ That Abraham obeyed His voice, and kept His charge, His commandments, His statutes, and His laws” ; the terms employed are so various as to be by no means naturally interpreted of the ordinances of circumcision and sacrifice only, but to include, as much as if it were named, the charge and law of the Sabbath. We come to Jacob; and few, I think, can doubt that when he uttered the devout exclamation, “ This is none other than the house of God, this is the gate of heaven” ; and then vowed that the “ stone should be God’ s house” --he alluded to what was customary with the pious patriarchs, the worship of God in a stated place, and on a stated time--the Sabbath; without which a house of God would be a term of little meaning; but with which it would indeed be the pledge and anticipation of heaven. Even Laban seems to have had the notion of a weekly division of time, “ Fulfil her week, and we will give thee this also.” But I will not dwell on more particulars. The numerous, the almost perpetual notices of places, of altars, of sacrifices, of the worship of God, of solemn titles given to particular spots, all confirm the supposition, which is the only reasonable one, that the sabbatical institution was not unknown to the patriarchs. We may notice the case of holy Job, as confirming this, who, remote as was the place of his abode, more than once reminds us of “ a day when the sons of God came to present themselves before the Lord.” IV. THE MANNER IN WHICH THE SABBATH WAS REVIVED AND RE- BEFORE THE OF THE ECONOMY, proves that it was a previous institution, which had never been entirely lost; and therefore confirms all we stated of its origin in Paradise and its continuance during the patriarchal ages. 1. Let us, then, first, in applying this part of our subject, observe, the extreme violence which is done to the Christian faith, when any important fact in the Scriptures, such as the institution of the Sabbath in Paradise, is attempted to be explained away by the fancy of man. 2. Yes, come with me before we close this discourse and let us adore and praise the Almighty Father of all for the distinct glories shed upon the day of religious repose. Come and praise Him for condescending to imprint its first enactment, and the reasons on which it is grounded, on the six days’ creative wonders. Come, glorify your God and Father. He bids you rest, but it is after His own example. He bids you labour, but it is after His pattern. Imitate the Supreme Architect. Work in the order in which He worked, cease when He was pleased to cease. Let the day of religion, after each six days’ toil, be to you a blessed and a sanctified season. Plead the promise attached to the Sabbath: it is blessed of God, it is sanctified of God, it is hallowed of God. Implore forgiveness of your past neglect. Let no Sabbath henceforth leave you without having sought the blessing promised and performed the duties to which it is dedicated. Let your devout meditation on the glories of creation swell the choir of your Maker’ s praise. Join “ the sons of God” in their joys and songs at the birth of the universe. (D. Wilson, M. A.)The Lord’ s day, or Christian Sabbath 1. Delight in the Lord’ s day as a high privilege bestowed upon you: make it the matter of your holy joy. 2. Dispose of your earthly affairs wisely in the foregoing week, so that if possible you may not have the Lord’ s day, which is a day of rest and worship, invaded and intrenched upon by the cares and business of this world. 3. Think of the promises which are made to these who with a religious care serve and worship God upon His appointed day. 4. Whatsoever spiritual advantages or improvements you obtain on God’ s own day, take care that you do not lose them again amidst the labours or the pleasures of the following week. 5. Take notice what relish and satisfaction you find in the duties or services of the Lord’ s day, and let that be a test whereby you may judge of the sanctification of your souls and your preparation for heaven. 6. Let every Lord’ s day, every Christian Sabbath, lead your meditations, your faith, and hope onward to the eternal rest in heaven. (Isaac Watts, D. D.)The Sabbath I. ITS ORIGIN. Days and nights, lunar months, and solar years, are natural divisions of time; and may be easily supposed or accounted for, by the diurnal revolution of the earth, the appearance of the moon, and the annual course of the sun; but weeks of seven days cannot have the shadow of a reason assigned for their observance, except on the ground of the primeval institution of the Sabbath on the seventh day of the creation, and banded down by tradition to all parts of the world. II. ITS . 1. It was enjoined upon Adam, as the federal head and common parent of all mankind, and not given to Abraham, as the father of the Jewish nation. 2. It was introduced and enforced in the decalogue as a moral precept, and not a mere ceremonial institution. 3. The same, and even stronger reasons, may be assigned for the perpetuity of the Sabbath, than those expressed as the design of its original appointment. There is the same God to adore; there are the same works to contemplate; and we are the same dependent creatures as were our first parents, with this great disadvantage on our parts, that we are ever prone to forget the Almighty, and require more means to keep us in remembrance of the Lord than ever Adam needed in primeval innocence. 4. When the Gentiles were brought into the Church of Christ by the preaching of the gospel, their observance of the Sabbath is mentioned by the prophet Isaiah, as positive proof of their conversion to God (chap. 56:6, 8). By this they testified their faith, affection, and obedience, in the great cause which they had espoused; they thus observed the command, exalted the goodness, and magnified the grace of that Supreme Being, whose name they were destined to profess and to honour in the world. 5. The last book of the inspired volume emphatically terms it, “ the Lord’ s day.” III. ITS . 1. A complete cessation of our secular employments. 2. Holy meditation of the Divine Being and works. 3. Fervent prayer. 4. A close attention to the Word of God. 5. Public worship. : 1. Regard the Sabbath as a merciful appointment. 2. Lament the abuse of the Sabbath amongst us. 3. Observe the day thus blessed and sanctified. (Thomas Wood.)The Sabbath I. THE WORSHIP OF GOD OUGHT TO BE MEN’ S FIRST AND CHIEF CARE. II. GOD MAKES GREAT ACCOUNT OF THE OF HIS . 1. As serving for a public and notorious badge of our profession Ezekiel 20:12). 2. An especial means of preserving and increasing of religion, being, as it were, the mart day for the soul, wherein we have commerce in a sort wholly with God in spiritual things, tendering unto Him, and pouring out before Him the affections of our souls in prayers and praises; and God pouring out grace and comfort upon our spirits in the use of His holy ordinances. III. THE SABBATH DAY AS IT OUGHT IS A DAY OF . IV. THE SABBATH IS A DAY OF REST BY GOD HIMSELF, AND SET APART FROM A COMMON TO A HOLY USE. V. THE LAW GIVEN BY GOD FOR THE OF THE SABBATH DAY IS A LAW AND . VI. ON GOD’ S WORKS, THAT OUR HEARTS MAY BE RAISED UP TO A HOLY IN HIM, IS, AND OUGHT TO BE, A ’ S CHIEF FOR THE RIGHT OF THE SABBATH DAY. (J. White, M. A.)Intellectual gain of Sunday rest Wilberforce accounts, in part at least, for the suicide of Castlereagh, Romilly, and Whitbread, by the absence of the Sabbath rest. Lord Hatherley, who rose to be Lord High Chancellor of England, testified, at a public meeting in Westminster, that many lawyers who were in the habit of Sunday study or practice of law have failed in mind and body--not a few of them becoming inmates of lunatic asylums; and that, within his experience, the successful and long-living lawyers are those who, like himself and Lords Cairns and Selborne, have always remembered the Sabbath Day to keep it holy. If you wish to get the full good of your mind, you will give it the rest which its Creator indicates; you will give it sleep; you will give it the Sabbath. The mind is not an artesian well, but a land spring. The supply is limited. If you pump continually, the water will grow turbid; and if, after it grows turbid, you continue still to work it, you will not increase the quantity, and you will spoil the pump. There is a difference of intellectual activity, but the most powerful mind is a land spring after all; and those who wish to preserve their thoughts fresh, pure, and pellucid, will put on the Sabbath padlock. In the subsequent clearness of their views, in the calmness of their judgment, and in the free and copious flow of ideas, they, find their speedy recompense. The Sabbath--the weekly summer It is the chief time for gathering knowledge to last you through the following week, just as summer is the chief season for gathering food to last you through the following twelvemonth. (A. W. Hare.)Never-ending Sabbaths Yes, it was the beautiful remark of an aged Christian, a poor widow, when asked by her minister, as she stood lingering in the porch of the church, “ What have you been thinking of so deeply?” --“ I have been thinking, sir, oh! that my Sabbaths would never end.” Happy state of mind! How natural the transition from the Sabbath that ends, to the Sabbath that never ends; from the Sabbath whose sun so soon sets, to the Sabbath of that city which “ hath no Heed of the sun, neither of the moon to shine in it, for the glory of God doth lighten it, and the Lamb is the light thereof,” and which hath “ no temple, for the Lord God Almighty and the Lamb are the temple of it.” There will be no more temple there, for it will be all one temple--a temple where they rest not day nor night, crying, “ Holy, holy, holy, Lord God of hosts.” God has annexed this blessing to His day, that in proportion as we love to enter into its blessed services, breathe its holy atmosphere, do we feel assured that heaven is ours, and that we are heaven’ s, and that our Sabbaths are as blessed steps by which we rise higher and higher till we reach a Sabbath whose sun shall never set. (H. Stowell, M. A.)Sabbath the perfection of creation In “ Bereshith Rabbah,” a Rabbinical commentary of the second century, it is beautifully said, “ What is the institution of the Sabbath like? A king erected a marriage canopy, which he ornamented and beautified. When it was completed there was but one thing wanting, and that was the bride. Thus likewise, the creation of the world completed, its perfection required nothing but the Sabbath.” Genesis 2:4 These are the generations of the heavens and of the earth The primeval condition of the earth, and of man as a sentient, spiritual, and social being I. The economy of the kingdom of Inanimate nature, or of the vegetable world, was fitted at once to maintain the sovereignty of God, and to provide for the welfare of man; viewing mall as a compound being, having both body and soul (Genesis 2:5-7). Three things, it is here implied, are ordinarily necessary to the growth of plants and herbs--soil, climate, and culture. The vital energy of the earth itself, in which all various seeds are lodged, is the first element (Genesis 2:5). The influence of rain and dew from heaven comes next (Genesis 2:6). And lastly, there must be superadded the labour of the hand of man (Genesis 2:7 compared with Genesis 2:5). This is the law of nature, or rather of nature’ s God. II. The moral world also--the spiritual kingdom was rightly adjusted. 1. Man, as a sentient being, was placed in an earthly paradise (Genesis 2:8-15). 2. As a rational and religions being, he was subjected to a Divine law (Genesis 2:16-17). 3. As a social or companionable being, he was furnished with human fellowship (Genesis 2:18-25). (R. S. Candlish, D. D.)Observations I. HE THAT GIVES THINGS THEIR BEING MAY DISPOSE AND ORDER THEM AS HE WILL II. WE MENTION AND THE BEING OF THE , WE OUGHT WITHAL TO SET BEFORE US AND HIM THAT MADE THEM. (J. White, M. A.)A new section of creation history A new section of creation history now begins, and the fourth verse is the title or heading: “ The following are the details of what took place when God created heaven and earth.” The fifth is intended to state that all that was done was entirely God’ s doing, without the help of second causes, without the refreshment of rain, without the aid of man, There had been no power in action hitherto but God’ s alone. His hand, directly and alone, had done all that was done, in making plants and herbs to grow. The soil was not of itself productive; no previous seed existed; there was no former growth to spring up again. All was the finger of God. He is the sole Creator. Second causes, as they are called, are His creations: they owe their being, their influence to Him. The operations of nature, as men speak, are but the actings of the invisible God. God is in everything. Not as the Pantheist would have it, a part of everything, so that nature is God; but a personal Being, in everything, yet distinct from everything; filling, quickening, guiding creation in all its parts, yet no more the same with it than the pilot is with the vessel he steers, or the painter with the canvas on which he flings all the hues of earth and heaven. Let us beware of this subtle delusion of the evil one, the confounding of the creature with the Creator; of God, “ the King eternal, immortal, and invisible,” with the hills, and plains, and forests, and flowers which He has made. To deify nature seems one of the special errors of the last days. And no wonder; for if nature be deified, then man is deified too. Man becomes God, and nature is the throne on which he sits. Let us not lose sight of God in nature. Let not that which is the manifestation of His glory be turned by us into an obscuration of Himself. Let us look straight to the living God. Not nature, but God; not providence, but God; not the law, but the Lawgiver; not the voice, but the Speaker; not the instrument and its wide melodies, but the Master who formed the lyre, and whose hands are drawing the music out of its wondrous chords! (H. Bonar, D. D.)In Eden and out The heading of this passage might not be inappropriate as the title of all the rest of the Bible. We have had the origin in the first chapter, and all the rest of the Bible gives the development--the development of the heavens and the earth, until at last, after all the changes of time are over, we shall witness the inauguration of “ the new heavens and the new earth, wherein dwelleth righteousness.” In the meantime we shall limit our view to the little book of Generations, with its sad record of fall and failure, gilded, however, with a gleam of hope at the close. I. First, then, there is a different name for God introduced here. All through the Genesis it has been, “ God said,” “ God made,” “ God created.” Now it is invariably, “ Jehovah God” (Lord God in our version). And this is the only continuous passage in the Bible where the combination is used. How is this explained? Very easily. In the apocalypse of the Genesis, God makes Himself known simply as Creator. Sin has not yet entered, and so the idea of salvation has no place. In this passage sin is coming in, and along with it the promise of salvation. Now the name Jehovah is always connected with the idea of salvation. It is the covenant name. It is the name which indicates God’ s special relation to His people, as their Saviour and Redeemer. But lest anyone should suppose from the change of name that there is any change in the person; lest anyone suppose that He who is to redeem us from sin and death, is a different being from Him who created the heavens and the earth, the two names are now combined--Jehovah God. The combination is retained throughout the entire narrative of the Fall to make the identification sure. Thereafter either name is used by itself without danger of error. II. Look next at the way in which Nature is spoken of here. When you look at it aright, you find there is no repetition. Nature in the Genesis is universal nature. God created all things. But here, nature comes in, as it has to do immediately with Adam. Now see the effect of this. It at once removes difficulties, which many speak of as of great magnitude. In the first place it is not the whole earth that is now spoken of, but a very limited district. Our attention is narrowed down to Eden, and the environs of Eden, a limited district in a particular part of the earth. Hence the difficulty about there not being rain in the district disappears. Again, it is not the vegetable kingdom as a whole that is referred to in the fifth verse, but only the agricultural and horticultural products. The words “ plant,” “ field,” and “ grew” (verse 5) are new words, not found in the creation record. In Genesis 1:1-31. the vegetable kingdom as a whole was spoken of. Now, it is simply the cereals and garden herbs, and things of that sort; and here, instead of coming into collision with the previous narrative, we have something that corresponds with what botanists tell us, that field and garden products are sharply distinguished in the history of nature, from the old flora of the geological epochs. In the same way it is not the whole animal kingdom that is referred to in verse nineteen, but only the domestic animals, those with which man was to be especially associated, and to which he was very much more intimately related than to the wild beasts of the field. It may be easy to make this narrative look ridiculous, by bringing the wild beasts in array before Adam, as if any companionship with them were conceivable. But when we bear in mind that reference is made here to the domestic animals, there is nothing at all inappropriate in noticing, that while there is a certain degree of companionship possible between man and some of those animals, as the horse and dog, yet none of these was the companion he needed. III. Passing now from nature to man, we find again a marked difference. In Genesis 1:1-31 we are told, “ God created man in His own image; in the image of God created He him.” And here: “ The Lord God formed man of the dust of the ground” (Genesis 2:7). Some people tell us there is a contradiction here. Is there any contradiction? Are not both of them true? Is there not something that tells you that there is more than dust in your composition? When you hear the statement that “ God made man in His own image,” is there not a response awakened in you--something in you that rises up and says, It is true? On the other hand, we know that man’ s body is formed of the dust of the earth. We find it to be true in a more literal sense than was formerly supposed, now that chemistry discloses the fact that the same elements enter into the composition of man’ s body, as are found by analysis in the “ dust of the ground.” And not only are both these statements true, but each is appropriate in its place. In the first account, when man’ s place in universal nature was to be set forth--man as he issued from his Maker’ s hand--was it not appropriate that his higher nature should occupy the foreground? His lower relations are not entirely out of sight even there, for he is introduced along with a whole group of animals created on the sixth day. But while his connection with them is suggested, that to which emphasis is given in the Genesis is his relation to his Maker. But now that we are going to hear about his fall, about his shame and degradation, is it not appropriate that the lower rather than the higher part of his nature should be brought into the foreground, inasmuch as it is there that the danger lies? It was to that part of his nature that the temptation was addressed; and so we read here, “ God formed man of the dust of the ground.” Yet here too there is a hint of his higher nature, for it is added, “ He breathed into his nostrils the breath of life,” or as we have it in another passage, “ The inspiration of the Almighty gave him understanding.” In this connection it is worth while to notice the use of the words “ created” and “ formed.” “ God created man in His own image.” So far as man’ s spiritual and immortal nature was concerned it was a new creation. On the other hand, “ God formed man out of the dust of die ground.” We are not told He created man’ s body out of nothing. We are told, and the sciences of today confirm it, that it was formed out of existing materials. Then, in relation to woman, there is the same appropriateness in the two narratives. In the former her relations to God are prominent: “ God created man in His own image. In the image of God created He him; male and female created He them” --man in His image; woman in His image. In the latter, it is not the relation of woman to her Maker that is brought forward, but the relation of woman to her husband. Hence the specific reference to her organic connection with her husband. And now, is there anything irrational in the idea that woman should be formed out of man? Is there anything more mysterious or inconceivable in the formation of woman out of man, than in the original formation of man out of dust? Let us conceive of our origin in any way we choose, it is full of mystery, Though there may be mystery connected with what is said in the Bible, there will be just as much mystery connected with any other account you try to give of it. (J. M. Gibson, D. D.) Genesis 2:5 Every plant of the field The leaf One of the most beautiful scientific generalizations was the result, not of the patient, persevering researches of the naturalist, but of the dreamy reverie of a peer. On the meditative mind of Goethe on one occasion dawned the bright idea, that the flower of a plant is not, as is commonly supposed, an added or separate organ, but only the highest development, or rather transformation of its leaves--that all the parts of a plant, from the seed to the blossom, are mere modifications of a leaf. This one idea has done more to lift the veil of mystery from nature, and to interpret the plans and purposes of the Creator, than all the previous labours of botanists. It shows us order in the midst of confusion; simplicity in the midst of apparently inextricable complexity; unity of plan amid endless diversity of form. Thoreau, watching the leafy expansions of frost vegetation on the window pane and on the blades of grass, declared that “ the Maker of this earth but patented a leaf.” He traced the leaf pattern throughout all the kingdoms of Nature. He saw it in the brilliant feathers of birds; in the lustrous wings of insects; in the pearly scales of fishes; in the blue-veined palm of the human hand; and in the ivory shell of the human ear. The earth itself, according to him, is but a vast leaf veined with silver rivers and streams, with irregularities of surface formed by mountains and valleys, and varied tints of green in forest and field, and great bright spaces of sea and lake. This, however, is a mere transcendental idea when thus applied to all the departments of nature; it is scientific truth only when confined to the vegetable kingdom. But the unity of which it speaks may be traced everywhere. All the recent discoveries of science, both as regards the forms and the forces of matter, have an obvious tendency to simplify greatly the scheme of nature, and reduce its phenomena to the operation of a few simple laws; and in this respect they have a profound theological significance. Amid these brilliant generalizations, we cannot stop short until we have reached the highest and sublimest generalization, and nature has led us by such great altar steps up to nature’ s God. The theory of the leaf, as lying at the basis of the vegetable kingdom, requires more particular explanation. All plants are produced from seeds or buds; the one free, the other attached; the one spreading the plant geographically, the other increasing its individual size. Carefully examined, the seed, or starting point in the life of a plant, is composed of a leaf rolled tight, and altered in tissue and contents, so as to suit its new requirements. The real character of a seed may be seen in the germination of a bean, when the two leaves of which it is composed appear in the fleshy lobes or cotyledons which first rise above ground, and afford nourishment to the embryo. The bud, or epitome of the plant, which is physiologically co-ordinate with the seed, is also found to consist of leaves folded in a peculiar manner, and covered with tough leathery scales to protect them from the winter’ s cold; and in spring it evolves the stem, leaves, and fruit--in short, every structure which comes of the seed. Further, all the appendages borne on the stem--such as scales, leaves, bracts, flowers, and fruit--are modifications of this one common type. Flowers, the glory of the vegetable world, are merely leaves, arranged so as to protect the vital organs within them, and coloured so as to attract insects to scatter the fertilizing pollen, and to reflect or absorb the light and heat of the sun for ripening the seed. Stamens and pistils may be converted by the skill of the gardener into petals, and the blossoms so produced are called double, and are, therefore, necessarily barren. The wild rose, for example, has only a single corolla; but when cultivated in rich soil, its numerous yellow stamens are changed into the red leaves of the full-blown cabbage rose. That all the parts of the flower, the calyx, corolla, stamens, and pistils, are modified leaves, is proved by the fact that it is by no means uncommon for a plant to produce leaves instead of them. We come next to the fruit, which, in all its astonishing varieties of texture, colour, and shape, is also a modified leaf; and it is one of the most interesting studies in natural history, to trace the correspondence between the different parts of structures so greatly altered and the original type. In the peach, for instance, the stone is the upper skin of a leaf hardened so as to protect the kernel or seed; the pulp is the cellular tissue of a leaf expanded and endowed with nutritive properties for the sustenance of the embryo plant; and the beautiful downy skin on the outside is the lower cuticle of the leaf with a sun bloom upon it, the hollow line on one side of the fruit marking the union between the two edges of the leaf. So also in the apple; the parchment-like core is the upper surface of the leaf, and the flesh is the cellular tissue greatly swollen; in the orange, the juicy lips enclosing the seeds are the different sections of the leaf developed in an extraordinary manner; while through the transparent skin of the ripe gooseberry, we see the ramifications of the leaf veins, conclusively proving its origin. In all the parts and organs of the plant then, from the seed to the fruit, we have found that the leaf is the type or pattern after which they have been constructed; and those modifications of structure, colour, and composition, which they exhibit, are for special purposes in the economy of the plant in the first place, and ultimately for necessary services to the animal creation, and even to man himself, to whom the sweetness of the fruit and the beauty of the flower must have had reference in the gracious intentions of Him who created them both. On the leaf itself may be read, as unmistakeably as on a printed page, its morphological significance. As the architect draws on a chart the plan of a building, so the Divine Artist has engraved on the leaf the plan of the organism, of which it is the only essential typical appendage. Each leaf in shape and formation may be regarded as a miniature picture, a model of the whole plant on which it grows. The outline of a tree in full summer foliage may be seen represented in the outline of any one of its leaves; the uniform cellular tissue which composes the flat surface of the leaf being equivalent to the round irregular mass of the foliage. In fact, the green cells which clothe the veins of the leaf, and fill up all its interspaces, may be regarded as the analogues of the green leaves which clothe the branches of the tree: and although the leaf be in one plane, there are many trees, such as the beach, whose foliage, when looked at from a certain point of view, is also seen to be in one plane. Tall pyramidal trees have narrow leaves, as we see in the needles of the pine; while wide-spreading trees, on the other hand, have broad leaves, as may be observed in those of the elm or sycamore. In every case the correspondence between the shape of the individual leaf and the whole mass of the foliage is remarkably exact, even in the minutest particulars, and cannot fail to strike with wonder everyone who notices it for the first time. Examining the leaf more carefully, we find that the fibrous veins which ramify over its surface bear a close resemblance to the ramification of the trunk and branches of the parent tree; they are both given off at the same angles, and are so precisely alike in their complexity or simplicity, that from a single leaf we can predicate with the utmost certainty the appearance of the whole tree from which it fell, just as the skilful anatomist can construct in imagination, from a single bone or tooth, the whole animal organism of which it formed a part. In connection with this general typical character of the leaf may be viewed its particular typical significance, as representing the three great classes into which the vegetable kingdom has been divided. That it is possible to determine from the leaf alone, or even from the smallest fragment of it, what position to assign to any given plant in our systems of classification, is surely owing to the fact that the plan of the leaf is the basis upon which all vegetation, as a distinct kind of life, has been constructed. There is no end to the diversity of shape which leaves display; almost every species of plant having a different kind of leaf. But it almost never occurs to us to ask ourselves the object of this variation of shape. We regard it as a thing of course, or refer it to that boundless variety which characterises all the works of nature, in accommodation, we proudly but foolishly suppose, to man’ s hatred of uniformity. But observation and reflection will convince us that there is a special reason for it; that the shapes of leaves are not capricious or accidental, but formed according, to an invariable law, the council of His will with “ whom there is no variableness or shadow of turning.” In the first place there is a morphological reason for it. The shape of leaves depends upon the distribution of the veins, and the distribution of the veins upon the mode of branching in the plant, and the mode of branching in the plant to its typical character as an exogens or endogens, and its typical character brings us back again to the leaf. When the leaf is simple, the branching of the stem and the blossoms is simple; and when the leaf is compound, all the parts of the plant are also compound. But besides this morphological reason for the immense variety of leaf shapes, there are also teleological and geographical reasons. Leaves are adapted not only to the typical character of the whole plant, but also to the character of the situation in which it grows. They are, moreover, exactly constructed to shade and shelter, or freely expose to the light and air, the plants on which they are found, and to transmit the dews and rains which fall upon them to the young absorbing roots. He who studies attentively and reverently the numerous wonderful modifications in shape and structure which the typical leaf undergoes, to suit the varied circumstances of plants, will be brought by this study, more closely than by anything out of the Bible, into the personal presence of Him who said, “ My Father worketh hitherto, and I work.” I have often had a train of reflections of the most profitable kind awakened in my mind by simply looking at the common water ranunculus, whose white flowers cover the surface of many of our quiet rivulets in June, and observing that the leaves floating or the top of the water were round and broad, whereas the lower ones, immersed in the stream, were divided into a vast number of linear segments, so as not to impede the current or be torn by its force. Even in gazing on the common gorse or whin of our hillsides--a plant, apart from the golden glory with which the summer halos it, not very attractive to the lover of beauty--I have been often struck with the same adaptation to the tempestuous currents of the air, in its sharp needle-like leaves and stems--a proof of God’ s care over the homeliest thing, giving more honour to that which lacked it. But feelings of greater interest still will be excited by the more wonderful adaptations which we see in the tropical plants growing in our conservatories. The mimosa, peculiarly exposed to injury, sensitively drooping its leaves at the slightest touch; the pitcher plant, holding up its leaf goblets filled with water to refresh it in the thirsty desert; the leaf of the Venus’ flytrap of North America, closing together on its prey by turning on its mid-rib as on a hinge; the leaf of the cactus growing on the dry plateaus of Mexico, fleshy and juicy, and having no evaporating pores in its skin, so that the moisture imbibed by the root is retained; the gigantic leaf of the royal water lily of South America, furnished on the underside with outstanding veins of great depth, acting as so many supporting ribs: these and a thousand other instances almost equally remarkable, that might be alluded to, attract the most careless eye, and in their strange variations from the typical form, disclose abundant proof of beneficent design. The colours as well as the shapes of leaves are wonderfully diversified, though green is the prevailing hue, and every varied shade of that colour, from the darkest to the lightest tint, is exhibited--and very beautifully, for instance, in the verdure of spring; yet the whole chromatic scale may be seen illustrated in the foliage of plants. Indeed, where it is possible to see specimens of the whole vegetable kingdom growing together, an autumnal forest would not exhibit greater varieties of coloured foliage. In some plants the leaves are as beautiful as the flowers of other plants: and these are now cultivated and grouped with great effect in our conservatories. A greenhouse full of beautifully foliaged plants, is as attractive as one stocked with gay blossoms. It is a remarkable circumstance, that when the leaves are dressed in bright crimson, or golden, or silvery splendours, the flowers are almost invariably sombre in hue, and insignificant in form and size. What purposes such beautiful leaves may serve in the economy of vegetation, we cannot in every case find out satisfactorily. It may be to absorb or reflect the light and heat of the sun in a peculiar way, or to guard the vital organs from injury by diverting attention from them. In orchids and other plants, the blossoms are gorgeously coloured and peculiarly shaped, in order to attract insects, without whose agency the species could not be fertilized or propagated. But in plants where the foliage is large and beautiful, and the flower minute and sombre, it seems as if Nature wished to conceal her vital processes, lest they should be frustrated or injured by animals. Probably, also, the same law of compensation may be illustrated in the case of coloured leaves, as in the irregular corolla of flowers, where the odd petal has a different and much brighter colour, as in the common pansy. Do not these curious plants, that among their leaves of light have no need of flowers, resemble those lure human plants, that develope all the beauties of mind and character at an exceptionally early age, and rapidly ripen for the tomb? They do not live to bring forth the flowers and the fruit of life’ s vigorous prime; and therefore God converts their foliage into flowers, crowns the initial stage with the glories of the final, and makes their very leaves beautiful. By the transfiguration of His grace, by the light that never was on sea or land, He adorns even their tender years with all the loveliness which in other cases comes only with full maturity. (H. Macmillan, LL. D.)There was not a man to till the ground The earth without a man I. THE WORLD’ S OF MAN. The terraqueous globe, embosomed in those wonderful heavens, and filled with every species of vegetable and animal life, existed before man appeared. 1. The world can do without him. The heavens would be as bright, the earth as beautiful, the waves of the ocean as sublime, the song of the bird is as sweet; were man no more. 2. He cannot do without the world. He needs its bright skies, and flowing rivers, and productive soil, etc. He is the most dependent of all creatures. II. THE WORLD’ S WITHOUT MAN. Without man the world would be a school without a pupil, a theatre without a spectator, a mansion without a resident, a temple without a worshipper. Learn from this subject-- 1. The lesson of adoring gratitude to the Creator. Adore Him for the fact, the capabilities, and the sphere of your existence. 2. The lesson of profound humility. The world can do without thee, my brother; has done without thee; and will do without thee. III. THE WORLD’ S CLAIM UPON MAN. “ The earth He hath given to the children of men.” The nature of this gift proclaims the obligation of the receiver. 1. The world is filled with material treasures; develop and use them. 2. The world is fertile with moral lessons; interpret and apply them. 3. The world is filled with the presence of God; walk reverently. (Homilist.)Observations I. EVERY HERB AND PLANT UPON THE EARTH IS GOD’ S . II. NOT ONLY THE MERCIES OF GOD IS GENERAL, BUT EVERY MUST BE TAKEN NOTICE OF AS COMING FROM GOD. III. THAT WHICH IS BROUGHT TO PASS WITHOUT MEANS, MUST NEEDS BE WROUGHT BY THE HAND AND POWER OF GOD HIMSELF. IV. THERE CAN BE NO RAIN ON THE EARTH UNLESS GOD SEND IT. V. IT IS BY RAIN FROM HEAVEN THAT ALL THE HERBS AND PLANTS ON THE FACE OF THE EARTH DO GROW AND ARE . VI. THOUGH GOD BE PLEASED TO MAKE USE OF MAN’ S LABOUR IN AND THE FRUITS OF THE EARTH, YET HE CAN AND THEM WITHOUT IT. VII. THOUGH THE OF THE EARTH COME ONLY BY GOD’ S , YET THE LABOUR OF MAN IS AS THE MEANS TO FURTHER IT. (J. White.)Observations I. GOD WANTS NO VARIETY OF MEANS TO EFFECT HE WILL. II. GOD CAN, AND MANY TIMES DOTH, BRING THINGS TO PASS WITHOUT ANY MEANS AT ALL. III. GOD’ S POWER IN ALL THINGS IS NEVER CLEARLY UNTIL ALL MEANS BE REMOVED. IV. EVERY OUGHT IN AN MANNER TO BE USEFUL UNTO THAT FROM WHENCE IT IS . (J. White.)A gardener wanted Here begins that great system of Divine and human cooperation which is still in progress. There were trees, plants, herbs, and flowers, but a gardener was wanted to get out of the earth everything that the earth could yield. By planting, and transplanting, and replanting, you may turn a coarse tree into a rare botanical specimen,--you may refine it by development. So man got something for his own pains, and became a sort of secondary creator! This was also too much for him. He began to think that he had done nearly everything himself, quite forgetting who gave him the germs, the tools, the skill, and the time. It is so easy for you junior partners in old city firms to think that the “ house” would have been nowhere if you had not gone into partnership! But really and truly, odd as it may seem, there was a “ house” before you took it up and glorified it. What a chance had man in beginning life as a gardener! Beginning life in the open sunny air, without even a hothouse to try his temper! Surely he ought to have done something better than he did. The air was pure, the climate was bright, the soil was kindly: you had but to “ tickle it with a spade and it laughed in flowers.” And a river in the grounds! Woe to those who have their water far to fetch! But here in the garden is the stream, so broad that at the moment it is liberated from the sacred place it divides itself into four evangelists, carrying everywhere the odours of Eden and the offer of kindly help. Surely, then, man was well housed to begin with. He did not begin life as a beggar. He farmed his own God-given land, without disease, or disability, or taxation to fret him; yet what did he make of the fruitful inheritance? Did the roots turn to poison in his mouth, and the flowers hang their heads in shame when his shadow fell on them? We shall see. (J. Parker, D. D.) Genesis 2:7 And the Lord God formed man of the dust of the ground The humility and dignity of man “ The Lord God formed man,” etc. I. THEN MAN OUGHT NOT TO INDULGE A SPIRIT OF PRIDE. II. THEN MAN OUGHT NOT TO INDULGE A SPIRIT OF TO GOD. Shall we contend with our Maker, the finite with the infinite? III. THEN MAN SHOULD HIS . “ Unto dust shalt thou return.” (J. S. Exell, M. A.)The dust 1. The emblem of frailty (Psalms 109:14). 2. The emblem of nothingness (Genesis 18:27). 3. The emblem of defilement (Isaiah 52:2). 4. The emblem of humiliation (Lamentations 3:29; Job 42:6). 5. The emblem of mourning (Joshua 7:6). 6. The emblem of mortality (Ecclesiastes 3:20; Ecclesiastes 12:7). (H. Bonar.)Man’ s body formed of dust Man hath received from God not only an excellent fabric and composure of body, but, if you consider it, the very matter of which the body is composed is far more excellent than dust or earth. Take a piece of earth, a handful of dust, and compare them with the flesh of man; that flesh is earth indeed, but that flesh is far better than mere earth. This shows the power of the Creator infinitely exceeding the power of a creature. A goldsmith can make you a goodly jewel, but you must give him gold and precious stones of which to make it; he can put the matter into a better form, but he cannot make the matter better. The engraver can make a curious statue, exactly limbed and proportioned to the life, out of a rough piece, but the matter must be the same as put into his hands: if you give him marble, it will be a marble statue; he cannot mend the matter. Man’ s work often exceeds his matter; but man’ s work cannot make the matter exceed itself. If the body, then, be but clay and hath a foundation of dust, do not bestow too much cost upon the clay and the dust. In an over-cared body there ever dwells a neglected soul. We usually laugh at children, when they are making houses of clay. They whose care is overactive for the body are but children of a greater stature, and show they have as much more folly in their hearts than they. There is no child like to the old child. (J. Caryl.)Organization of the body God made the human body, and it is by far the most exquisite and wonderful organization which has come to us from the Divine hand. It is a study for one’ s whole life. If an undevout astronomer is mad, an undevout physiologist is still madder. The stomach that prepares the body’ s support; the vessels that distribute the supply; the arteries that take up the food and send it round; the lungs that aerate the all-nourishing blood; that muscle engine which, without fireman or engineer, stands night and day pumping and driving a wholesome stream with vital irrigation through all the system, that unites and harmonises the whole band of organs; the brain, that dwells in the dome high above, like a true royalty; these, with their various and wonderful functions are not to be lightly spoken of, or irreverently held. (H. W. Beecher.)Observations I. THE OF MAN’ S BODY IS BASE AND VILE. II. HOW BASE SOEVER THE MATTER OF MAN’ S BODY IS, YET GOD HATH FRAMED IT INTO A CURIOUS AND PIECE OF WORK. III. THE SOUL OF MAN BY WHICH HE LIVES, COMES FROM GOD HIMSELF. 1. Let our souls seek unto Him, who gave them, and serve Him, as we are directed (1 Corinthians 6:20). (1) Praising Him with all that is within us (Psalms 103:1). (2) Submitting all the abilities of our souls to be guided by His Spirit, that we may be led by it and walk in it. (3) And labouring with all our endeavours to lay hold on heavenly things, whence we had our original, forgetting the things that are here below Colossians 3:1). 2. Lay hold on this as a ground of special comfort; that which God hath given more immediately, He will certainly most carefully preserve and provide for, as it appears He hath done, by redeeming the soul from hell, and purging it from sin by the blood of His own Son, and adorning it with the graces of His Spirit, and reserving it hereafter to enjoy His presence, and there to be satisfied with His image. IV. THE LIFE OF MAN IN THE UNION OF THE SOUL WITH THE BODY, HATH BUT A VERY WEAK . V. THE LIFE OF MAN IS ONLY BY HIS SOUL. VI. THERE IS NONE WORTHY OF THE NAME OF A LIVING SOUL, BUT HE ONLY THAT LIVES BY A SOUL. (J. White.)Humbling origin of body This is most humbling. It was not formed of heavenly matter, as the radiant sun, or the sparkling stars, nor the most precious jewels. Gold and silver were not melted down, nor were sparkling diamonds made use of, but God formed it of the vile dust which is trodden under foot. (J. Flavel.)Constituents of the human body Out of the ordinary elements of the material world is that body made, and into those elements it is resolved again. With all its beauties of form and expression, with all its marvels of structure and of function, there is nothing whatever in it except some few of the elementary substances which are common in the atmosphere and the soil. The three commonest gases, oxygen, hydrogen, and nitrogen, with carbon, and with sulphur, are the foundation stones. In slightly different proportions, these elements constitute the primordial combination of matter which is the abode of life. In the finished structure there appear, besides, lime, potash, and a little iron, sodium, and phosphorus. These are the constituents of the human body--of these in different combinations--and, so far as we know, nothing else. (Duke of Argyll’s “Unity of Nature. ”)It is because of the composition of our body that the animals and plants around us are capable of ministering to our support, that the common air is to us the very breath of life, and that herbs and minerals in abundance have either poisoning properties or healing virtue. (Duke of Argyll’s “Unity of Nature.”)The breath of life Respiration Breathing, according to the physiologists, is a genuine burning, and consumes organic substance in us, as fire does in our stoves. It takes the same oxygen from the air, combines it with the same elements, with the same evolution of heat, and gives off the same products in our breath as in smoke. Respiration is a real fire. Still, may we not find under this destructive process some beneficent spiritual law? We ought to, for it is also a most vital process. “ Breath of life,” the Bible calls it, in a phrase I take for text; and life seems more closely connected with breath than with anything else, beginning on earth with it, ever depending on it, ever advancing with its increase. So the lesson of respiration seems to be that destruction does not destroy, that consuming does not kill, that even burning brings life. This is the lesson I wish to illustrate. But respiration is not limited to animals. It begins in a much lower and rises into a much higher field. I. We notice it in the world. For even plants, besides that taking of food for growth, take true breath to burn out their growth. We are wont to speak of Moses’ burning bush as a miracle unique in nature. But botanists say that every bush on earth is burning. Through its every living cell that fiery oxygen works all summer. In autumn, too, the colours come from oxidation of the chlorophyll, so that Whittier put good science in his poem when he called “ yon maple wood the burning bush.” And in certain processes the breath and fire become active enough to show their heat. Such is the ease in sprouting seeds. Such is the ease in flowers. In the sight of chemistry, flowers are all fires; and one great genus is well named phlox--flame. There was fact enough in Hafiz’ s fancy that roses were the flames of a burning bush; and botany adds that every blooming plant is another, whether blazing in the cardinal flower or only smoking in the gray grass blossoms. And, just as in that bush of old story, this burning does not harm. Rather, it is so helpful that the plant dies without it as surely as a man without air, and quickly, too. And not only does it not consume the life, but with still greater miracle creates new. Out of that burning seed it brings a new plant. It brings new energies, too. In each cell the fire creates force, just as in the boiler of a boat; and, as a result, the celiac of some algae lash the water like oars, the diatom moves across the field of the microscope like a propeller across the lake, and the beautiful volvox goes rolling through the water like the wheel of a steamer. And out of that warmer fire in the flower how many new creations come! One is beauty. The leaves are refined to softer petals and grow radiant with gold and purple, and proclaim to us that spiritual law that the highest beauty is reached only through the burning out of our substance. The same process brings sweetness, too--oxidizes starch to sugar, and loads the flower with honey and perfume. It even brings something like love; and the corolla becomes a real marriage bower, and stamen and pistil join in the genuine wedding, and give themselves for each other and their offspring. And so the flower is consumed only to rise again from its ashes, and extend its life to distant lands and ages. II. But we see this law clearer in its revelation in the ANIMAL world. Here breath is more active, and grows evermore so through the rising animal scale. And this deeper breathing always means faster burning. Analysis shows, for instance, that the breath of an average healthy man consumes carbon at the rate of one hundred and seventy pounds a year--literally burns up within him every month the substance of over a bushel of charcoal. With this increasing fire comes increasing warmth. And here, too, the fire does not consume. It does, indeed, waste our substance, so that the animal, unlike the tree, soon gets his growth. Some poor-lunged creatures are said to lengthen as long as they live, like an elm; but better breathers burn up their accumulations, and men and birds keep but little body. Nor do they keep even that; but it is continually consumed--several times during our lives, the doctor says: muscles, nerves, lungs, heart, brain, bones, and all. But this consumption is always restored, and does not harm us in the least. Rather, it is just the thing that keeps us alive. If we were not thus perpetually destroyed we should get sick, and die; and the only way we can keep alive and well is by being annihilated every few years. And the curious thing to notice is that this destructive process is just the one which cannot be suspended at all. Other functions may be stopped for a season, even the nutritive ones. The really important thing is burning up. When the fire goes out, we die; but so long as it is consuming us we thrive. Such is the paradox and first principle of this mysterious thing called life. Burning saves and increases it. Increases all its energies, too. The faster this breath burns, the greater the activity. Such a breath of life is this fire in the animal world. III. But this breath rises to a third stage in HUMAN ARTS. For man breathes more largely than with lungs; and, learning how to burn that carbon anywhere, he adds to nature’ s slow fire within him a much faster one without. So he heats his hut and home; and, instead of having to migrate like an animal, he brings Florida to his own fireside, and makes the tropics anywhere to order. And, learning how to make this artificial breathing faster and fire fiercer, he gains new forces that far outdo those of animals. Instead of crawling through the country, like that quadruped, he makes this fire carry him and all his family and furniture further and faster. Instead of flying fifty miles for his breakfast, like a bird, he sits still like a lord and orders it, beefsteak from Texas, rolls from Dakota, an orange from Italy, and coffee from Asia. And, by this breath under a boiler, he gets them brought so easily that Mr. Atkinson says a good mechanic in Massachusetts can get his whole year’ s meat and flour fetched from beyond the Mississippi for one day’ s work; and Sir Lyon Playfair said this summer that a ton of freight can be carried on land a mile by two ounces of carbon, and on water two miles by a little cube of coal that would pass through a ring the size of a shilling. Nor does man stop with moving nature’ s products, but works better by this same principle. In his manufactures and his varied arts, he learns to consume not merely a little in the form of food, like an animal, but enormously in other forms--not only acorns, but oaks; not only fruits, but whole forests; not only a few acres, but long ages of them condensed in coal; and not only coal and other organic products, but ores and rocks and the original elements themselves. Human art becomes a boundless burning, destroying about everything on earth. Yet this burning, too, only helps. It turns the forests into force, and the whole carboniferous era into energy--turns ores and everything into something better. It consumes only to create. Indeed, strictly speaking, it does not consume at all. Not an atom of carbon or anything else has ever been destroyed. Burning only sets it free from old forms to enter into life again: and nature is always waiting to start it into life, and is all the summer turning our smoke and ashes back into new trees and corn. IV. But above these material fields we trace the same principle through a fourth phase, in LIFE. Thought is a breathing, ever inhaling fresh truth, which consumes old ideas in society, just as oxygen does old cells in the body. Indeed, those arts we have just noticed have all come from this mental breathing. How many established opinions had to be consumed to bring that ease of travel! Once, even science argued that no steamer could ever cross the Atlantic; and there was a time when everybody knew that steam could not carry anything on land, either. The first modern who suggested such a thing is said to have been shut up in the Bicetre for it as a lunatic. Afterward, the Englishman who first advocated passenger railways was called by the Quarterly Review, “ beneath our contempt,” while the wise old Edinburgh Review said, “ Put him in a straitjacket.” So many and so firmly established ideas have been consumed this century in this mere matter of travel. And this is only an illustration of the consumption of old theories that has been going on through the arts and sciences and philosophies and all fields. Yet here, too, it has consumed only to create, and been in still higher degree the “ breath of life.” It has aided all those arts and sciences. It has advanced society, too--just as breathing has advanced the animal kingdom--and has brought to mankind a progress about as great as from mollusks to mammals. It has burned out social wrongs only to bring rights. What an advance history shows, from savages eating each other to modern society feeding its hungry and founding hospitals and charities of a hundred kinds! What an advance in morality, even since the praised days of our pious ancestors last century, when Parton says the best Christian in New England saw nothing wrong in buying negroes for rum and selling them for West India molasses to make rum to buy more! What a moral progress from even the boasted Bible days--when David could slay a man to steal his wife, and still be revered asmost sacred Psalmist; and Solomon, with a whole regiment of wives, could be sainted for wisdom and thought worthy to make the longest prayer in the Bible--today, when such saints would be thought hardly so fit for writing sacred poetry as for working in the penitentiary! For religion, too, has felt the effects of this spiritual breathing, and been advancing by it. Here, too, ancient ideas have been burning out to bring better; and Samuel’ s Jehovah, ordering innocent men to be slain like mice, gave way to Isaiah’ s God of justice and Jesus’ of love. Here, too, the burning has been a very “ breath of life” ; and religion ought to have learned ere this to breathe fearlessly, and let its old forms be consumed as fast as they will. All that is really alive and worth living, in our beliefs and bodies alike, will not be harmed. Only the effete and hurtful will be burned out, and will bring new warmth and life in the process, and be replaced by better. Let religion, then, breathe away, and continue to enlarge its lungs and elevate its life. But breath brings its best lessons to private life. It rebukes our greed, and bids us burn out our gains generously. Gain is good, but must be followed by giving, as eating by breathing, if we would rise above vegetables. Indeed, our gains have to be given away, to get the good of them. Miserliness is very near to misery, as even etymology teaches. The wise preacher advocated foreign missionary contributions, since, he said, if they were of no help to the heathen, they greatly helped the Christian contributors at home; and giving does enrich the giver, whether it does anyone else or not. Beneficence is the bank that pays the best interest on deposits, and pays back in better coin than was put in; and our proverbs have well declared that the best way to keep what we get is by giving it away to some good cause. But this truth of external possessions is still truer of ourselves. They, too, must be given away in order to be kept, or even to be found at first. “ The life of life is when for another we’ re living,” says a poet; and another tells of one to whom love was the first waking,--“ The past was a sleep, and her life began.” Love, whether of a person or a cause, is indeed the highest form of the breath of life. It consumes as nothing else can, wastes with self-sacrifice and sorrows, yet only to lift to larger life, to bless with new powers and higher happiness. Selfishness is as fatal to the soul as holding the breath to the body; and burning ourselves out in sacrifice for something is the only way to keep the heart warm and the soul alive. (H. M. Simmons.)The human spirit Upon the bodily side man stands among the animals as the noblest of them; but he has another side by which he holds communion with God and invisible things. He has a spirit as well as a body--a spirit not like that “ spirit of the beast which goeth downward to the earth,” having but an attraction to the things of sense, and that an unreflecting attraction; the spirit of the sons of man is one “ which is ascending” (Ecclesiastes 3:21). The spirit is in us the element of self-consciousness and freedom. By it we see our true relation to the things of sense, and are able to claim affinities above them. It is a gift from God Ecclesiastes 12:7), and unless it be unfairly tampered with, it must by its very constitution “ ascend,” and aspire after God and what is Godlike. In it is the seat of the higher, the only true, free will, as opposed to the random animal impulses of the flesh. There lies the power of conscience, by which we are able to judge our own actions, comparing them with what we see to be the right standard, and condemning ourselves when we have allowed the true will to be mastered by the inferior appetite. Such a spirit is not, and cannot be (so far as we can understand), a product of natural evolution, but comes direct from the hand of God. Man is thus a dual being, living at one in two worlds, not two separate lives, but one life in the two. The spirit lives in the body, and acts through it and makes it its vehicle. The meeting point of spirit and body appears to lie in the soul. (Canon Mason.)Life--its nature, discipline, and results There are two ways in which we are accustomed to estimate the relative importance of events--one by considering what they are in themselves; and the other by considering what they are in their consequences. Viewed in either of these aspects, the event referred to in the text is by far the most important that ever occurred in our world. The creation of the heavens and the earth, with all their various appendages, is not to be compared with it. In the one case only matter was created and arranged under fixed laws; in the other mind was created, intelligent, immortal mind, made in the image of God, in dignity a little lower than the angels, commencing its fight for eternity. And then the consequences of that event, how surpassing all finite comprehension! From that moment commenced the history of the human race; from that moment began to flow the great stream of human life, which, now for six thousand years, has been deepening and surging onward, pouring itself into the ocean of eternity. That living soul, into which God first breathed the breath of life, is still alive; and so are all the countless myriads of souls which in successive generations He has brought into being; all are still alive and will live forever. What, then, is life, that mysterious principle which was enkindled within us by the Creator when we began to be, and which makes us living souls? This question, viewed in its physiological aspect, I shall not attempt to answer, as I find the ablest writers on the subject are entirely undecided in respect to it, or rather they are decided that we cannot know what life is in itself, or in its essence. We know some of the conditions on which it depends; some of the laws which govern it, and the phenomena which it exhibits; but what the vital principle, what life is, we seem not to have the means of knowing. There are various kinds of life which belong to different orders of being, and which are characterized by distinct qualities. There is vegetable life, and a portion of this belongs to the human being in common with plants and trees. There is animal life, and this we have in common with birds and beasts that live and move around us. And there is intellectual or spiritual life, and this we are wont to regard as belonging exclusively to the soul, and which makes us, in the sense of our text, living immortal souls. It is of life in this last sense that I am now to speak; not of life as simple animal existence, nor of life as a mere period of continuance on earth; but of life in the soul, viewed as the source of consciousness, thought, desires, purposes, and acts, all tending to develope and form character, and fit the subject for blessedness or woe in the future world. In this view we can know what life is, what are the means of its development, and how it may be so nurtured and trained on earth that it shall conduct us to everlasting life in heaven. I remark, then-- I. Life is ; it has no end. The principle on which it depends, whatever it be, is beyond the reach of man or angel, or any other being, but God who made us living souls. The life of the body can be destroyed, for it depends on a material organization; and this may be so deranged and disturbed in its functions, that the life which depends upon it shall cease to be. But the life of the soul is independent of matter. It is not the result of any material mechanism, or of any nice adjustment of particles of matter, as of nerves and other finer portions of the body. It has its seat in the inner spirit; in that thinking, intelligent, conscious principle, which we call the soul, and which the Bible assures us, as does sound philosophy, survives the dissolution of the body and is to live forever. The vital spark is kindled; it must burn on forever. Have you ever asked what and where you shall be ten thousand years hence? II. Life is . By which I mean that in the present world we are subjected to various influences, adapted and designed to exercise the vital principle within us; to elicit and draw forth its powers, and thus form and fix its character for a future state of being. All the ills we endure and the blessings we enjoy; the sicknesses, disappointments, sorrows, that come upon us, together with the various blessings and privileges of our condition--all are to be regarded as disciplinary. They are the means appointed byProvidence to wake up and call into action the living principle within us; to make us, as it were, conscious of life and ever solicitous to be found in an attitude to be rightly affected by all the various influences that act upon us. Now, this view of life as disciplinary, is of the greatest practical importance. It changes the whole aspect and bearing of things around us. It sheds light upon a thousand facts and occurrences which would otherwise be entirely mysterious. It gives a new and significant view of the dealings of Providence with us in this world, and attaches a meaning and an importance to the events of every day, which they would not otherwise possess. III. Life is . By this is meant, we are now living and acting with reference to a future state of retribution. We are not only subjected to discipline and training in this world, but results are to follow in the world to come. The life that now is, is preparatory to a life in the state beyond the grave; and the life we are to live hereafter is to receive its character and destiny from the life we are now living on the earth. Every word and every act is a seed for eternity, and daily, as our time on earth is hastening to its close, we are laying up treasures of immortal joy in heaven, or preparing for ourselves a cup of woe in the world of despair. I may add, in this connection, that life passed by us in this state of discipline and probation, acquires of necessity a fixed and permanent character. Neutrality is here impossible. As no one can destroy the vital principle which the Creator has implanted in his bosom, so no one can stop its feeling, thinking, acting. IV. It might perhaps seem commonplace and trite to say THAT LIFE, VIEWED AS A PERIOD OF ON EARTH, IS WITH ILLS, AND IS , AS WELL AS VERY SHORT AND . Yet these are facts which lose none of their importance by their triteness, and they demand to be seriously considered by us, if we would form a just estimate of life, and train it, in a right manner, for a future state of being. Why is it, that life, in the present state, is so unsatisfying, so subject to changes, disappointments, and trials: One great reason is to make us realize that this is not our home, not the place of our rest, but of our discipline and training, the place of our tarrying for a night as strangers, and then pass on to our future abode. 1. How infinitely we are indebted to our Lord Jesus Christ for marking out to us the way, and furnishing us with the means whereby our life may be rendered immortally blessed. 2. Our subject teaches us how we may make a long life even of a short one. Life, in its proper sense, is not mere existence. A stone has existence. It is not mere animation; for a tree has animation, and so has an oyster and an ox. But neither has life understanding by life, the vital principle of a living intelligent soul. Nor has such a soul life, any further than its living energies are brought out in action, and its existence is filled up with thought, and feeling, and with deeds and fruits of useful living. Life, says Fuller, is to be measured by action, not by time; a man may die old at thirty, and young at eighty; the one lives after death, the other perished before he died. 3. Our subject is fitted to show us how serious and how important to us are the daily events of life--the influences which act upon us in the various circles in which we are called to move. These are the instrumental means employed by Providence for our discipline and training; the development of our life, the formation of our character, the fixing of our state in eternity. 4. Life in respect to each of us is every day becoming more and more serious and impressive in its responsibilities and prospects. It is so, because its powers are being more fully developed, and its character more and more permanently fixed. It is so, because the period of discipline and probation is fast drawing to a close, and results are thrown forward to greet us on our entering into eternity with welcomes of joy or signals of woe. It is so, in fine, because every day we live bears us nearer and still nearer to that awful point in our history, a point unknown to us, when the great work of preparation for eternity will be ended, and we shall each one take our place among the redeemed in glory, heirs of immortal life, or with the lost in despair, children of wrath. With what serious concern, then, does it become every one of us to review our past course in life and inquire, whither it has been conducting us; for what state we have been preparing, during the time we have spent on earth. (J. Haines, D. D.)The wondrous constitution of man I. THAT THE OF MAN US WITH THE MOST COMPLEX AND NATURE IN THE OF GOD. Man is a link between the material and the spiritual--the visible and the invisible--the temporal and the eternal. His is a compound nature. And to obtain a sufficiently enlarged view of that nature, we must reduce it to its primary elements. The creation of matter we resolve into the will and power of God. That which was created could not be eternal. It is a result--an effect. On the mode of this creation we touch not. How “ things which are seen were not made of things which do appear” --in other words, how something was produced out of nothing, we can never hope to comprehend. But matter once brought into existence, almost equally marvellous is its organization into distinct living forms. Man was formed of the dust of the ground. Through what process of refinement the different particles which compose the human body passed previous to their combination and union we know not. But this process perfected, each atom was so arranged and disposed, and placed under such laws of affinity and mutual action, as to bring out that great unity, to which we give the name of--body. Every part was contrived with the most exquisite skill, and wrought into the most curious texture. Nothing can be conceived which would surpass the workmanship and elegance of this fabric. It sets forth preeminently the Divine art--the art of God in fitting up a structure including within itself so many miracles. Of the nature of the soul we are wholly ignorant. What was the emanation which came forth from the creating Spirit, and which raised man from a mere material and sensitive existence into a spiritual, intelligent, and immortal being, it is vain to conjecture. We can speak only of the properties of mind. It is not material; but something added to matter, and so essentially spiritual as to be distinct from matter and separable. It is also essentially vital. The body lives, and so long as the soul inhabits it, it will continue to live. But it does not so live that it must always live, which is the case with mind; and of which we cannot conceive but as of a vital, living thing. It has begun to exist, and it cannot cease to exist. Yet it is not enough that man should become a living soul, and that his life should run out into immortality. To subserve the great end of his creation he must have intelligence. With the breath of life came the power of thought. Nor is this all. A being endowed with mind, and to whose thoughts there is no limit--who by a single effort can grasp the past, the present, and the future--the whole universe--and if there be any limit to the universe, more than the universe itself--could not be left without the freedom of choice. To thought we must add volition. This freedom of will rendered him capable at once of duty and of happiness. Without liberty to choose his course of action, he would have been laid under no obligation; while the filling up of imposed obligation was followed by corresponding joy and felicity. The power to choose involved the power to act. Having made his election, nothing interfered to prevent him carrying his purposes into execution. He who gave him a self-determining power, gave him at the same time dominion over every inward operation and every outward action. This vital, thinking, self-active, and self-controlling spirit, admits of no decay. Whatever may be the changes incident to matter, mind remains the same. The only method by which this vital spirit could be reduced would be by an act of annihilation. Annihilation! It enters not into the government of God. We believe in the immortality of the soul. This is but the dawn of its existence. It will survive death, and hold on its course when that of nature is ended. There is another and perhaps the most striking peculiarity to notice in the creation of man. We refer to the mysterious union of this living soul with the corporeal frame, so close and intimate, that these two thus united are absolutely necessary to make up the one compound being--Man. Neither would of itself be sufficient. The body might be perfect in every part and property, but without the vital spirit it would be an inert mass, or at the best a mere animal nature. The soul might be endowed with every possible attribute and excellence, but denied “ an earthly house” in which to reside, it would rise to the rank and order of angelic existence. And yet close as is the union between these two there is no confounding of their nature. The body does not so absorb the spirit as by incorporation to make it part of itself. Nor is the soul so linked to the body that it cannot exist and act separately from it. Mysterious is the bond of union; but the two natures are perfectly distinct. II. THAT THE NATURE WITH WHICH MAN WAS CREATED IS OF THE HIGHEST , , AND . This nature touches on the extremes of the universe--matter and mind. We cannot go lower; and higher we cannot ascend. On the one hand, we are allied to the dust of the ground; on the other, we are united to the one uncreated and eternal Spirit When God breathed into man the breath of life, and man became a living soul, He designed that this soul should be held in contact with universal spirit. Its properties and powers eminently qualify it for such association and union. And with spiritual existences it is forever to live and act. Let us rise into those regions of light where are countless thousands of the redeemed. In what close affinity are they with the firstborn sons of God. They occupy no lower ground. They exhibit no inferior nature. Angels in all their ascending orders acknowledge them as their compeers--their equals. To them even the seraphim give place before the throne.God takes them nearer to Himself. In His presence they dwell. Of His glory they partake. With Him they commune. This perfects our idea of the soul’ s relation; and proclaims the original design of the Eternal in the creation of man. In making him a living soul, He raised him to the highest possible relation in the universe. In taking him into closer union with Himself, He gave him the preeminence over every other species of created existence. This relation involves corresponding service. Where there is life there is motion. If the soul be essentially vital, it must be essentially active, and this activity will be in the degree of the life. In assigning to man this high relation, and endowing him with this unending activity, it is without controversy that the Creator had in view the most benevolent design. Endowed with the faculty of thought, here was a field over which he might travel with ever-rising interest, and enlarged discovery. But man was alone. There was no one to share his thoughts or partake his joys. The mighty God at once let Himself down to the necessities of His creature. In the cool of each day He appeared in the garden and communed with our first father. The thoughts and lessons which man had gathered from contemplation, he was taught and encouraged to express to his Creator, while his heart throbbed high with gratitude and love. Pure in the last recesses of his mind, and filled with the sublimest conceptions of his Maker and his God, his was no vulgar enjoyment. In the nearest attitude to the great Spirit of life, he was invited to the most intimate and familiar communion. It was no deputed representative of the Godhead with whom he enjoyed fellowship. He walked with God. His desires ran out infinitely beyond all that is created and finite. Unlimited in extent, and existing with the existence of mind itself, they must terminate on infinite fulness. III. THAT THE LAW UNDER WHICH MAN WAS PLACED WAS ONE OF AND . A state of trial is one of the conditions of all created existence. Give to the creature whatever freedom we may--let him be ever so conscious of his own subjective independence as a free agent--it was not possible that he should be ignorant of the fact that there is one Supreme Will, to which every other will must be subordinate. The moment that he lost sight of this primordial truth, he was in danger of entrenching on the Divine prerogative, and of losing both his life and his happiness. While due regard was had to the freedom of his will, yet everything within him and around him was calling up the fact of his dependence. This dependence was the condition of his being; but the law to which he was called to conform involved nothing above his capacity or power of fulfilling. It made probation easy. He might have stood, and thus maintained his original rectitude. Continual integrity was not more impossible than moral failure. As the subject of inward righteousness, he was simply called to conform to the law of his being. (R. Ferguson, LL. D.)Man became a living soul Man’ s higher nature I. THEN MAN IS MORE THAN . Man is not merely dust, nor merely body; he is also a living soul. His bodily organization is not the seat of thought, emotion, volition, and immortality; these are evoked by the inspiration of the Almighty. From this text we learn that the soul of man was not generated with, but that it was subsequently inbreathed by God into his body. We cannot admit the teaching of some, that the soul of man is a part of God; this is little better than blasphemy. It is only a Divine gift. The gift is priceless. It is responsible. II. THEN MAN SHOULD A MORAL , PURSUE , AND A DESTINY WITH THIS DIVINE . Men gifted with immortal souls should endeavour to bring them into harmony with their Author and Giver, to make them pure as He is pure, and benevolent as He is benevolent; they should never be degraded by sin. (J. S. Exell, M. A.)Life in man Rowland Hill once conversed with a celebrated sculptor, who had been hewing out a block of marble to represent that great patriot, Lord Chatham. “ There,” said the sculptor, “ is not that a fine form?” “ Now, sir,” said Mr. Hill, “ can you put life into it? else, with all its beauty, it is still but a block of marble.” God put life into His creation, and man became a living soul. Christ puts new life into dead men. (Bishop Harvey Goodwin.)The soul and its capacities I. First, among the properties of the soul, consider ITS OF AND ITS OF . I could appeal on this point to the experience of everyone who has lived but a few years in this fallen world: few have done so who cannot bear inward witness of what the soul is capable of suffering. How acute is the sense of disappointed hope; how sad the anticipation of expected evil: how bitter the feeling of desire, long indulged, and still deferred, making the heart sick: how intense are the pangs of sorrow; how intolerable the agony of remorse! I will only remind you that God, who in His justice remembers mercy, seldom dispenses in this world unmixed suffering. To the wicked, even, there is commonly some hope of relief, which mitigates the sense of suffering; to the righteous there is always an alleviation. Think, then, what must be the weight of unmitigated suffering, aggravated by the assurance that it must endure forever. In proportion to the capacity of suffering in the soul is also its capacity of enjoyment. We have some knowledge of this likewise. We can conceive the joy by which the heart of Jacob was elated when his sons “ told him all the words of Joseph, which he had said unto them: and when he saw the waggons.” We can conceive the feelings of David when he found himself seated upon the throne of Israel, and the promise made unto his children after him, and the natural satisfaction arising from greatness and prosperity was enhanced by the spiritual gratification of the consciousness of Divine favour. How intense again must have been the delight of the aged Simeon when the sight which he had been so long expecting was granted to him, and it was revealed to him that the child which his parents were now presenting in the temple was indeed the promised Saviour. But as in this preparatory world, sorrow comes attended with mitigation, so there is always some drawback to our joy. Even it the joy itself were perfect, there is fear it would be short-lived; and He that gave may see fit to take away. There will be no such diminution of the eternal enjoyment prepared for the righteous in His heavenly kingdom: nothing to disturb the happiness of those who have washed their robes, and made them white in the blood of the Lamb. II. Consider another capacity of the soul--ITS OF AND OF . I speak, you will observe, not of any goodness which it naturally has, but of that of which it is capable. The natural imagination of man’ s heart is evil, and that continually, since he fell from the innocency in which he was created. The soul, however, which was created in the image of God, and which has lost that likeness, is capable of having that image restored. It is capable of much which our reason tells us is good in itself, and which Scripture tells us is pleasing in the sight of God. How beautiful is the conduct of Abraham, as recorded in Genesis 13:1-18, when the land in which they were dwelling grew too strait for himself and his nephew Lot, and it became needful that they should separate. How admirable is the affection of Moses towards the Israelites, and the disinterestedness with which he entreats God to spare them. Look at the piety of Daniel, who, though he knew the writing was issued which should condemn him before an earthly tribunal, yet, “ his window being opened in his chamber before Jerusalem, he kneeled upon his knees three times a day, and he prayed, and gave thanks before his God, as he did aforetime.” Once more, admire the spirit of the martyr Stephen, who returned blessing for cursing, and kneeled down and cried with a loud voice, “ Lord, lay not this sin to their charge.” The soul, then, is capable of goodness; the fruits of the Spirit may grow upon it, which are love, joy, peace, long suffering, gentleness, goodness. There is less need of proving that it is capable of wickedness; for “ from within, out of the heart, proceed evil thoughts, adultery, murder, fornication, theft, false witness, blasphemy; and these defile the soul” ; they have defiled it ever since the time that Adam transgressed the command of God, and brought sin into the world. What envy, hatred, and malice were in the heart of Cain, when he rose up against his brother Abel and slew him; or of Esau, who “ hated Jacob, because of the blessing wherewith his father had blessed him” : “ And Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.” Look at the history of Pharaoh, one while entreating and repenting, and promising obedience, and then repenting of his repentance, and defying the power of God. Or take the case of Judas, daily hearing the word of righteousness--words such as never man spake, doctrines at which the people were astonished--yet not subdued, not converted, cherishing a secret sin, indulging covetousness, and appropriating to his own use what was designed for the poor. III. Let me now proceed to remind you, in the third place, THAT BETWEEN THIS AND MISERY, AS ALSO BETWEEN AND , GOD HAS AN . “ The righteous shall go into life eternal; into that world where is fulness of joy, and pleasures for evermore” ; and where “ there shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away; but the unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death.” We do not stop to enter into the question of what is meant by this “ second death” : whether it speaks of actual material fire, or whether the fire be figurative, it expresses the greatest imaginable misery. But this we know, that the unrestrained wickedness of the unrenewed heart leads on to misery in the Way of natural consequence: it needs not the idea of material fire to form an addition to bodily anguish. The souls of the wicked, as well as of the good, are immortal; separated, indeed, into their respective folds, as a shepherd separates his sheep from the goats, but still continuing immortal. (Bishop Sumner.)The soul of man I. THE WORTH AND OF THE SOUL. Taught by-- 1. Our own experience. It combines, compares, and reasons on all subjects (Psalms 104:1-35 and Job 38:1-41). 2. By observation. 3. By Scripture. (1) In the account it gives of the origin of the soul, (2) of its redemption, (3) its regeneration, and (4) its everlasting portion. II. THE WISDOM OF CARING FOR ITS . (Alexander Shanks.)Man's Soul 1. Its nature and property. “ Nephesh,” to breathe or respire. Not that the breath is the soul, but it denotes the manner of its infusion, and the means of its continuation. It is spiritual in essence. The Chaldee renders it a sparkling soul, Speech only belongs to man. 2. Its descent and original. It is not a result from matter, but from the inspiration of God (John 3:6). Man’ s spirit comes from the Father of spirits. 3. Its manner of infusion into the body. By the same breath which gave it. Augustine says, “ It is created in the infusion, and it is infused in the creation.” 4. The bond that unites the soul with the body. The breath of his nostrils. It is a mystery to see heaven and earth united in one person; dust and immortal spirit clasping each other with tender love. What a noble guest to take up residence within mean walls of flesh and blood! That union comes in with the breath of the nostrils, and so soon as that breath departs, it departs also. All the rich elixirs and condiments in the world will not avail to make it stay one minute longer after the breath departs. One puff of breath will carry away the wisest, holiest, and best soul that ever inhabited a human body (Psalms 104:19; Job 17:1). (John Flavel.)On the origin, nature, and dignity of man It is said that above the door of the celebrated temple of Apollo at Delphi there was a Greek inscription, the whole of which consisted in a simple monosyllable of two letters signifying THOU ART, which is not only a proper, but a peculiar title of God, because He alone is being, the ever-existing One, and is derived from the Hebrew name Jehovah; but it had nothing to do with the heathen god, for I am persuaded that the evil one was there worshipped under the name of Apollo. His ambition was to be like the Most High, and therefore he assumed God’ s name; but he was a murderer from the beginning, and also a thief and a robber. It is also said, that on the same temple this often repeated admonition was written, “ Know thyself,” which, being connected with the preceding, reminded man of his frail and mortal nature. But without Divine revelation man could never have been in possession of these Divine truths. Hence we learn the wonderful condescension of God. After the Lord for His own pleasure called man into existence, He revealed Himself to him. I. Concerning THE ORIGIN OF MAN, various and absurd opinions have been put forth by men, who presume to be wiser than the inspired writers. Some have asserted, but devoid of all reason, that men have existed from eternity, or existed by an infinite succession of beings; and others have as absurdly asserted, that the first man and woman, or several pairs, sprang into being from some spontaneous action of the earth, or chance combination of the natural elements, independent of any adequate power or designing cause. But this is opposed to the clearest deductions of reason, and involves impossibilities. Now, although men generally admit the absurdity of the notion that man has existed from eternity, and that he came into being by the spontaneous action of the earth or elements, independent of a designing cause, yet many assert that God in the beginning created a plurality of pairs, from whence arises the great difference in complexion and form which distinguishes the several races of mankind. This idea seems very plausible; but those who are most competent to pronounce an opinion on comparative anatomy have declared that the whole race of mankind has sprung from one original pair--one man and one woman, and on physiological grounds agree with the Mosaic account. II. HIS NATURE, AND THE REASON OF HIS NAME. Formed of dust; therefore suitably called Adam or earth. III. We shall now consider THE DIGNITY, MORAL , AND OF MAN, as be came out of the hands of God. 1. In the creation of matter, and bringing it into a harmony of spheres, the fiat of the Almighty was sufficient. He merely said, “ Let there be light,” and light was, as a necessary consequence; but in the creation of man it was otherwise. The Holy Ones reasoned together, which indicates the dignity and moral excellence of the being about to be called into existence. That Divine consultation was significant of the God-like nature of man. 2. But one of the chief features in man, as he came out of his Creator’ s hand (if anything can be chief where all is perfect), was, that he derived immediately from God the breath of life; for God “ breathed into his nostrils the breath of life,” and he became a living, or, as some of the Hebrew paraphrasts have it, a rational, soul. His spirit partook of the immortality of its Divine author, and was destined to live forever; and therefore the tree of life was placed in the midst of the garden, the virtue of which was such, that if he partook thereof, he would live forever. (A. Jones.)The life of living soul 1. We are, as to the outward man, mere dust of the ground. Is not this plain enough from experience? Does not the food that maintains our bodies come directly from plants, or indirectly from them, through the beasts that feed upon them? And do not those plants draw all their support from the ground? 2. We have in this living body passions and affections common with the brute creation. And too many act as if they had nothing more, as if they had only to exercise their brutal appetites, eat and drink, and tyrannize over the poor brute creation, as its merciless kings, and then like them to die. How many have passed through this world from the womb to the grave, with no higher exercise of their faculties, and with a much more brutal one of their appetites, than a dog or an elephant? 3. But we are living souls. God has given unto us reason and not instinct, free agency and not mere necessity. We are rational, and therefore accountable beings. We are servants of a heavenly Master, sons of a heavenly Father, to whom we have to render faithful service and affectionate obedience. We have a reckoning to render of the manner in which we have employed our bodies, our appetites, our faculties. (R. W.Evans, B. D.)Excellency of She soul of man When God Almighty bad in six days made that common dial of the world, the light; that storehouse of His justice and His mercy, the firmament; that ferry of the world, the sea; man’ s work house, the earth; chariots of light, the sun and moon; the airy choristers, the fowls; and man’ s servants, the beasts; yet had He one more excellent piece to be made, and that was man, a microcosm, even an abstract of the whole, to whom, having fashioned a body, proceeding by degrees of perfection, He lastly created a soul. And as the family of Matri was singled out of the tribe of Benjamin, and Saul out of the family of Matri, being higher than the rest by the shoulders upwards, so is the soul singled out from the other creatures, far surpassing them all in excellency, whether we consider the efficient cause of its creation, Elohim, the blessed Trinity, being then in consultation; or the material cause, a quinta essentia, noble and Divine substance, more excellent than the heavens; or the cause formal, made after the image of God Himself; or, lastly, the cause final, that it might be the temple of God and the habitation of His blessed Spirit. (J. Spencer.)A living soul in man About forty-five years ago a funeral was passing through the streets of Carlisle, Pennsylvania. It was the burial procession of John Hall Mason, the son of the eminent Dr. Mason, President of Dickinson College, one of the most powerful and eloquent preachers in America. The son was distinguished for his piety and talents, and his death had cast a gloom over many hearts. Many gathered to the funeral, from far and near, and especially young men. After the services at the house had been performed, and the pallbearers had taken up the bier, a great concourse obstructed the entrance, and great confusion and noise ensued. The bereaved doctor, observing the difficulty, and following closely the pall bearers, exclaimed in solemn sepulchral tones: “ Tread lightly, young men! tread lightly! You bear the temple of the Holy Ghost.” These sentiments, as though indited by the Holy Spirit, acted like an electric shock; the crowd fell back and made the passage way clear. Through the influence of these words a most powerful revival of religion sprung up, and swept through the college, and extended over the town. Men to set a high value upon their souls When Praxiteles, a cunning painter, had promised unto Phryne one of the choicest pieces in his shop, she, not knowing which was the best, began to think upon some plot whereby to make him to discover his judgment which of them was the piece indeed, and suborned one of his servants to tell his master (being then in the market, selling his pictures) that his house was on fire and a great part of it burnt down to the ground. Praxiteles, hearing this, presently demanded of his servant if the “ Satyr and Cupid” were safe, whereby Phryne, standing by, discovered which was the best picture in the shop. And shall a silly painter set so high an esteem upon a poor, base picture, the slubbered (imperfect) work of his own hands, and shall not we much more value the soul, that is of an immortal being, the most precious piece that ever God made, the perfect pattern and image of Himself. Let riches, honour, and all go, if nothing but this escape the fire, it is sufficient. (J. Spencer.)Man has a soul Some time ago the Rev. James Armstrong preached at Harmony, near the Wabash, when a doctor of that place, a professed Deist, called on his associates to accompany him while he attacked the Methodists, as he said. At first he asked Mr. Armstrong if he followed preaching to save souls. He answered in the affirmative. He then asked Mr. Armstrong if he ever saw a soul. “ No.” If he ever heard a soul. “ No.” If he ever tasted a soul, “ No.” If he ever smelled a soul. “ No.” If he ever felt a soul. “ Yes, thank God!” said Mr. Armstrong. “ Well,” said the doctor, “ there are four of the five senses against one that there is a soul.” Mr. Armstrong then asked the gentleman if he was a doctor of medicine; and he also answered in the affirmative° He then asked the doctor if he ever saw a pain. “ No.” If he ever heard a pain. “ No.” If he ever tasted a pain. “ No.” If he ever smelled a pain. “ No.” If he ever felt a pain. “ Yes.” Mr. Armstrong then said, “ There are also four senses against one to evidence that there is a pain; yet, sir, you know that there is a pain, and I know there is a soul.” The doctor appeared confounded, and walked off. (Whitecross.) Genesis 2:8-14 The Lord God planted a garden eastward in Eden The garden of Eden I. IN THIS GARDEN WAS MADE FOR THE OF MAN. 1. The garden was beautiful. 2. The garden was fruitful. 3. The garden was well watered. II. IN THIS GARDEN WAS MADE FOR THE DAILY OF MAN. 1. Work is the law of man’ s being. (1) Man’ s work should be practical. (2) Man’ s work should be healthful. (3) Man’ s work should be taken as from God. This will dignify work, and inspire the worker. A man who lets God put him to his trade, is likely to be successful. 2. Work is the benediction of man’ s being. Work makes men happy. Indolence is misery. Work is the truest blessing we have. It occupies our time. It keeps from mischief. It supplies our temporal wants. It enriches society. It wins the approval of God. III. IN THIS GARDEN WAS MADE FOR THE OF MAN. 1. God gave man a command to obey. 2. God annexed a penalty in the ease of disobedience. (1) The penalty was clearly made known. (2) It was certain in its infliction. (3) It was terrible in its result. (J. S. Exell, M. A.)The two paradises I. Compare the PLACES. The second is superior to the first. 1. In respect to its elements. What was dust in the first paradise was gold in the second. 2. Of its extent. The first paradise was the corner of a small planet; the second is a universe of glory in which nations dwell, and whose limits angels know not. 3. Of its beauty. II. Compare the of the two paradises. The inhabitants of the second are superior to those of the first. 1. In physical nature. 2. In employment. The employment of heaven will relate to beings rather than to things. The sphere of activity will be more amongst souls than flowers. Will call into exercise loftier faculties; will tend more to the glory of God. 3. In rank. 4. In freedom. 5. In security. Adam was liable to temptation and evil. In the second paradise is immunity from peril. 6, In vision of God. In the first paradise God walked amid the trees of the garden. Adam realizes the overshadowing Presence. The inhabitants of the second paradise shall enjoy that Presence more perfectly. (1) Vision brighter. (2) Constant. (Pulpit Analyst.)Man’ s life in Eden I. Our first parents are discovered in a state of innocence, beauty, and blessedness, which is broken up utterly by the transgression of the Divine command. (1) To Eden, as the first condition of human existence, all hearts bear witness. Two hymns are babbled by the echoes of the ages--“ the good days of old,” “ the good days to come.” They are the work songs of humanity; the memory of a better, and the hope of a better, nerve and cheer mankind. That memory, Genesis explains; that hope, the Apocalypse assures. (2) We shall err greatly if we treat Adam’ s history in Eden as nothing more than a fabled picture of the experience of man; rather is it the root out of which your experience and mine has grown, and in virtue of which they ace other than they would have been had they come fresh from the hand of God. We recognize the law of headship which God has established in humanity, whereby Adam, by his own act, has placed his race in new and sadder relations to Nature and to the Lord. (3) The origin of evil may still remain a mystery, but this history of Eden stands between it and God. Eden is God’ s work, the image of His thought; and man’ s spirit joyfully accepts the history, and uses it as a weapon against haunting doubts about the origin of evil. (4) The sin of Adam is substantially the history of every attempt of self-will to counterwork the will of God. Every sin is a seeking for a good outside the region which, in the light of God, we know to be given us as our own. II. This narrative presents to us the Father seeking the sinful child with blended righteousness and tenderness, assuring him of help to bear the burden which righteousness had imposed on transgression, and of redemption out of the spiritual death, which was the fruit of sin. III. God not only, father like, made wise disposition for the correction of His child, but He east in with His child’ s lot of toil and suffering His own sympathy and hope; He made Himself a partaker in man’ s new experience of pain, and, that He might destroy sin, linked the sufferer by a great promise to Himself. (J. B. Brown, B. A.)The garden of Eden I. A SCENE OF BEAUTY. II. A SPHERE OF WORK. III. AN ABODE OF . IV. A HOME OF . V. A PLACE OF . 1. Man in his original condition was immortal. 2. Man’ s immortality was suspended on his personal obedience. 3. Adam acted in the garden as a public person, or as the representative of the race. (Anon.)Adam in Eden The text teaches several things concerning God. I. HIS POWER. 1. Physical. The might involved in the creation and maintenance of the universe. As much power displayed in preservation of universe as in its creation. 2. Intellectual. The thought and intelligence involved in the works of nature; the unity of design, harmony of motion, and proportion of parts visible everywhere, from the majesty of revolving worlds to the structure and polish of an insect’ s wing, all attest the work and power of a boundless intelligence. II. HIS WISDOM. 1. We see God’ s wisdom here in the order of events. (1) He planted a garden. (2) There He put the man. Every man has his own God-appointed work. 2. In providing so bountifully for the wants of man, both present and future. (1) Present. In causing all manner of fruits and vegetables to spring out of the earth, and in stocking the earth, air, and water with creatures for man’ s food and happiness. (2) Future. In filling the bowels of the earth with those priceless treasures which He saw he would be required, in order to man’ s highest civilization and wellbeing. III. HIS . 1. In providing a home for man. 2. God’ s goodness is also seen in the size of Adam’ s home. “ A garden.” Why not something larger? God’ s idea of human vocation is not distribution, but concentration. Not farming a township, but tilling a garden. No man can be a gardener, a doctor, a lawyer, a banker, and a preacher, and succeed in either. 3. In putting him in possession of his new home. “ There He put the man.” I am pleased to find this statement, especially as Adam got into trouble so soon afterwards. If the Lord had only pointed out the garden, and left Adam to find it, he might have doubted, after the Fall, whether he had not gotten into the wrong place, and whether such a calamity could have befallen him in a God-selected residence. Learn, here, that however clearly we may be able to trace the Divine hand in bringing us into any position or calling, we may there yield to the tempter, and fall. That God can build no Eden this side the gates of glory which man cannot curse and wither, by listening to the suggestions of the devil. 4. In providing a wife for Adam. “ Brought her unto him.” The composition of the first divinely ordained home was husband and wife. (T. Kelly.)Genesis of Eden I. THE PROBLEM. All that we can determine at present is this: Eden lay to the east of the venerable witness of creation’ s panorama, somewhere in the neighbourhood of the Tigris and the Euphrates. And history strikingly confirms the chronicle of the hoary witness. Those confessedly competent to discuss such questions agree that the cradle of mankind is to be looked for somewhere in the country of the Euphrates. Civilization has generally, with comparatively unimportant exceptions, moved from east to west. Who knows but that we, the latest born of the nations, with the Continental railways and Pacific steamships in our grasp, are God’ s chosen instruments in carrying the glad tidings ever and ever westward, till, having crossed China, we reach again the cradle of humanity, and reinaugurate the lost paradise on the very spot where our inspired Seer caught glimpse of the tree of life? The truth, however, is, the exact site of Eden will probably never be discovered--at least, till the day when the voice of Him who was wont to walk in the garden in the evening breeze (Genesis 3:8) is again heard on earth. II. And now let us attend to some of THE LESSONS OF THE STORY. 1. And, first, the birth of industry. Jehovah God took the man He had formed, and put him in the Garden of Eden, to till it, and to keep it. (1) Work is man’ s normal condition. Man must work for (a) the soul’ s sake; (b) his own sake; (c) God’ s sake. (2) Pursue your calling with enthusiasm. 2. The birth of language. (1) Wonderfulness of language. (2) The first words nouns. (3) Our words are judges. 3. The birth of immortality. “ The tree of life.” 4. The birth of probation. 5. The Eden of the soul. 6. The heavenly Eden. (G. D. Boardman.)Paradise held; or, man’ s innocency I. ADAM’ S HOME. A pleasant, fruitful garden. Beautiful flowers; green meadows; rivers and brooks; woods and coppices. II. ADAM’ S WORK. Two fold; to till and to keep the garden--work and watchfulness. Something to call out vigilance as well as diligence. III. ADAM’ S WIFE. Loving companionship and mutual help. How glad Adam must have been! LESSONS: The teacher can point out how this picture of the first man and woman reminds us of-- (1) God’ s providential rule (He places us where we are; He orders our circumstances. City or country; this land or that. He gives us a position to occupy). (2) God’ s moral law (i.e., our duty of obedience to God). (3) Man’ s family and social position on earth (i.e., our relative duties, one to another--for the relation of husband and wife leads to that of parent and child, brother and sister, and so on. Only sin brings in discord and division). (W. S. Smith, B. D.)Love of flowers a relic of life in Eden Waking up to conscious existence in the midst of a garden, it would seem as if man had not entirely forgotten the wonderful vision on which his eyes then opened. At least, there is no passion more general than the admiration of beautiful flowers. They kindle the rapture of infancy, and it is touching to see how over the first kingcups or daisies its tiny hand closes more eagerly than hereafter it will grasp silver coins or golden. The solitary blossom lights a lamp of quiet gladness in the poor man’ s chamber, and in the palace of the prince, the marble of Canova and the canvas of Raffaelle are dimmed by the lordly exotic with its calyx of flame or its petals of snow. With these companions of our departed innocence we plait the bridal wreath, and, scattered on the coffin, or planted on the grave, there seems a hope of resurrection in their smile, a sympathy in their gentle decay. And whilst to the dullest gaze they speak a lively oracle, in their empyrean bloom and unearthly fragrance the pensive fancy recognizes some mysterious memory, and asks,-- “ Have we been all at fault? Are we the sons Of pilgrim sires who left their lovelier land? And do we call inhospitable climes By names they brought from home?” (Dr. J. Hamilton.)The chains of a river A river has special charms for me--always arriving, always departing; softening the landscape, and completing the circle of the firmament; rich with manifold reflections, and eloquent with the sad yet soothing minor in which all Nature speaks in her gentlest moods. I love to tarry by the riverside, to look, to listen, to wonder, and to feel the pleasant unrest of constant expectation. Standing by a river, one seems to be on the edge of another world--life, motion, music--signs that tell of speed, gliding and darting, that look as if activity had solved the mystery of industrious repose; breaking bubbles that hint at something of incompleteness and disappointment; occasional floodings and rushings that tell of power under control,--all are seen in that flowing world. (J. Parker, D.D.)Man’ s life in Paradise I. THE FIRST FOR AND FOR MAN IN , WAS A SABBATH DAY. Man, not yet fallen, needed the Sabbath to keep him to God--and all too little, as the event showed. Better to wait in Paradise with God and the Sabbath, than go to find a lower happiness elsewhere. II. GOD, WHO TOLD MAN HOW TO SPEND THE SEVENTH DAY, TOLD HIM HOW TO SPEND THE OTHER SIX ALSO. One of the happinesses of paradise was employment--not idleness. And God Himself chose for Adam his occupation. He has clone so also for each of us. In the garden where God puts you He will find you work; some flowers to rear and cultivate; some human minds to which you may do good; some plantations of Divine grace which you may dress and water, and so be fellow worker with Him who gives the increase. III. GOD PLACED MAN UNDER A LAW IN . For our own sake, for our own true happiness, God would have us keep Him in our thoughts. The yielding up our own will to His has greater sweetness to the taste than pleasing ourselves ever had. IV. GOD, THE AUTHOR OF ALL OUR , IS THE FOUNDER OF LIFE. Observe what exceeding honour He has put on the institution of marriage, making it one of the two original appointments which came immediately from Himself when He made our race. : All these fair features are types or emblems of heavenly things. The Sabbath is a type of the heavenly rest; the employments, of the employments of heaven, and its peaceful industry; the law, of the law which the angels keep, happy in that their every thought and act is according to the motions of God’ s good Spirit: and the marriage tie, of the spiritual union betwixt Christ and His Church. The picture of Paradise shall be reproduced in perfectness--in heaven. It should be seen, even here and now, in Christian families. (C. P. Eden, M. A.)Man’ s residence 1. The Lord of it, God Himself, who planted it with His own hand. 2. The nature or kind of it; it was a garden. 3. The situation of it; it lay eastward. 4. The furniture or store of the garden. (1) In general; it was furnished with all sorts of plants both for use and delights. (2) In particular; it had in it two trees appointed to a spiritual use. 5. The commodious situation of the garden, both for fruitfulness and delight, by the benefit of the liver that issued out of it. 6. The assigning over of the garden to the man. (1) Of the place, for them to dwell in. (2) Of the fruits, to feed on. (J. White.)The two paradises We read of two paradises--one is described to us at the beginning of the Bible, and the other at the end of it (Revelation 22:1-5). The descriptions cannot be perused without leading the thoughts into a comparison and contrast of the one paradise with the other. I. THE RIVERS. A river is a beautiful object. A river of clear water winding through a garden, meandering among flowers and trees, presents to the eye a lovely scene. And then, besides the beauty of a river or stream in itself, which may be called its direct contribution of beauty--much of the remaining attractions of the garden through which it passes is to be ascribed to it. The flowers and the trees are quickened and refreshed by it. Through its aid the flowers assume their fair and gorgeous array, and the trees spread out their noble arms, and are covered with foliage and fruit. There was a river in the paradise of Eden. The benignant Creator did not leave the primeval home of man without the advantage and the ornament of a river. In the future paradise there is also a river. It is not behind the paradise of the past in this respect. Two things are to be noted concerning this river--the water of it, and the source of it. The water is pronounced to be “ water of life, clear as crystal.” We cannot be at a loss, with the Bible in our hands, for the interpretation of this. “ There is a river, the streams whereof shall make glad the city of God” (Psalms 46:4). What can that be but Jehovah’ s love and faithfulness, which are always the consolation of the Church in times of trial and danger? “ He leadeth me beside the still waters” (Psalms 23:2). “ Thou shalt make them drink of the rivers of Thy pleasures” (Psalms 36:8). “ With joy shall ye draw water out of the wells of salvation” (Isaiah 12:3). The water of life is no other than the joys,and privileges, and blessings of that life eternal, which is the appointed portion of the redeemed. It corresponds to the new wine which Christ and His people drink together in the kingdom of God. And it is a river of water of life, because, as the flow of a river goes on continually, so shall there never be an end of the celestial happiness. The river, also, is pure, and clear as crystal, because the future state will be a state of unmixed felicity, and a state of glory without a cloud. The river proceeds “ out of the throne of God and of the Lamb.” In the throne of God and of the Lamb it has its source. The throne of God and of the Lamb. A single throne is meant, which is occupied by God and the Lamb. The lesson is, that the joys and blessings of the future paradise are to be traced, in the first place, to the sovereign love of God; and, in the second place, to the redeeming work of Christ. The river proceeds out of the Father’ s throne. The whole life, and grace, and glory, which the Church ever arrives at, must be traced back through the far-reaching depths of eternity, and are connected with, and spring out of, that which was done in the beginning, when God, in the greatness, the freeness, and the sovereignty of His love, pronounced the decree of salvation. The throne of the Lamb alone could not have originated this river. The Lamb’ s throne, by itself, originates nothing. The spring and first fountain of all our blessings, and of that river which shall gladden the paradise of God, is in the Father’ s throne. But the throne, whence it comes, is not to be viewed as the Father’ s throne merely. It is the throne of God and of the Lamb. Without that work of the Son, which the name of the Lamb suggests, and on account of which the Lamb has a seat on the Father’ s throne--without what is done by Him as the second Man, the Servant of the Father, and our covenant head, neither grace nor glory could be ours. His death has made openings for its egress; and from His hands, and His feet, and His side, come the joyful waters that flow in the river of paradise. II. THE TREES. The paradise of Eden was adorned and enriched with trees--“ every tree,” we are told, “ that is pleasant to the sight, and good forfood.” The beautiful trees and the noble stream together must have made an exquisite scene. And two trees there were, that stood in the midst of the garden (Genesis 2:9; Genesis 3:3), and excelled all the rest. They were the tree of life and the tree of the knowledge of good and evil. These were sacramental trees, as their names denote. The tree of the knowledge of good and evil was a sign and seal of the condition of God’ s covenant, and the tree of life was a sign and seal of its reward. The first paradise was remarkable for its trees. It had wonderful trees. The new paradise is not behind. It has many stately and fruitful trees. There are trees of righteousness without number, the planting of the Lord, that He may be glorified. And there is, besides, one matchless tree, that is in the midst of that paradise of God (Revelation 2:7). There is the tree of life, which bears twelve manner of fruits, and yields her fruit every month; and the leaves of the tree are for the healing of the nations. With its river of the water of life, and its tree of life, the paradise, on which the Church’ s hope is fixed, is, indeed, a paradise of life. We need not say that the tree of life is Christ. He is the goodly tree in the midst of the garden. His Word, His gospel, His ordinances, are the means which the Holy Spirit employs on earth for quickening, regenerating, and sanctifying the people; and the enjoyment of Him is the chief ingredient, and the very essence, of the heavenly felicity. III. THE CURSE. Of the second paradise, it is emphatically said, “ There shall be no more curse.” The words, no doubt, have reference, in the way of contrast, to the state of things here and now, and are designed to intimate that the curse, which lies on the present creation, shall not be prolonged and carried onward from thin state to that. “ There shall be no more curse.” The curse is here, but it shall not be there. There was curse in the first paradise. There was curse in it the moment its peaceful and happy bowers were invaded by the devil. The being on whom God’ s curse alights is himself, in a sense, a curse. For this reason, even Christ, when He bore the curse as our substitute, is said to have been made a curse. There was curse in the garden of Eden, for there was sin in it. Not, indeed, at first. Man was blameless and holy for a season. But sin there was at last, and probably soon. And sin came not alone. Sin, by necessary consequence, brought the curse. There was curse in the garden of Eden; for there was shame, and there was slavish fear. When the privileged pair fell, they must have fig leaves to cover them; and they must hide among the trees from the presence of the Lord. There was curse in the garden of Eden; for there was death in it. “ In the day thou eatest thereof thou shalt surely die.” And die that day they did. The life of God went out of them. And there was curse in the garden of Eden: there was a curse which was spoken by the mouth of the Lord. The garden had been the scene where words of blessing and grace were wont to be uttered by the Creator, and where the holy affections of those whom He had made in His image found vent in glad songs of adoration and praise, accompanied, it may be, by a chorus of angels. But sin changed it all. It is gone--that paradise--gone forever. Let us not, however, despair. There is another paradise. He who planted the first has planted a second. He has planted a second, which is better than the first; and concerning which He has declared, that “ there shall be no more curse.” “ There shall be no more curse.” This implies that there shall be no more devil--no more Satanic intrusions. “ There shall be no more curse.” The words imply that, in the second paradise, there shall be no more sin. As the heirs of glory appear within its precincts, they are found, one and all, to be perfectly sanctified. And they will never fall again. The crown of righteousness will never drop from their heads. Never again will they break God’ s law, transgress His holy covenant, or be guilty of an act of distrust or rebellion. “ There shall be no more curse.” The declaration implies that God shall no more pronounce any curse. It has been impossible for Him, hitherto, as the moral ruler of a sinful world, to dispense with the use of the curse. “ There shall be no more curse” ; and so there shall not be another expulsion from paradise. IV. THE GENERAL STATE OF THE . 1. The state of man was, in the old paradise, and will be in the new, a state of honourable service. 2. The state of man, in the garden of Eden, was a state of enjoyment and privilege. But the second paradise, also, will have enjoyment and privilege. It will have such enjoyment and privilege as to afford no occasion of regret for what has been lost. The old men, who had seen the temple of Solomon, wept when they thought how inferior must be the temple that was to succeed it. The contrast between the first and the second paradise will draw no such tears from our original progenitors. They shall have the richest social delights. They shall dwell together, the incorporated members of a family, having God the Father as their Father, God the Son as their Brother, and the Spirit of love resting on them all. They shall see God. 3. The pristine state of man was a state of power and glory. He was a king. The earth was His kingdom; the fish of the sea, the fowls of the air, and every living thing that moveth upon the earth, were His subjects. Believers will be kings. They are kings already by right. They are kings, who are not yet of age, and who must wait a little for the actual commencement of their reign. A kingdom is prepared for them. They shall be greater kings than Adam was, and have a wider and more illustrious dominion. Their kingdom shall be immoveable and undecaying. They shall be enthroned with Christ. They shall be crowned with righteousness and glory. And “ they shall reign forever and ever.” (Andrew Gray.)The garden of Eden When we think of paradise, we think of it as the seat of delight. The name Eden authorizes us so to do. It signifies pleasure: and the idea of pleasure is inseparable from that of a garden, where man still seeks after lost happiness, and where, perhaps, a good man finds the nearest resemblance of it, which this world affords. The culture of a garden, as it was the first employment of man, so it is that to which the most eminent persons in different ages have retired, from the camp and the cabinet, to pass the interval between a life of action and a removal hence. When old Diocletian was invited from his retreat, to resume the purple which he had laid down some years before--“ Ah,” said he, “ could you but see those fruits and herbs of mine own raising at Salona, you would never talk to me of empire!” An accomplished statesman of our own country, who spent the latter part of his life in this manner, hath so well described the advantages of it, that it would be injustice to communicate his ideas in any other words but his own. “ No other sort of abode,” says he, “ seems to contribute so much, both to the tranquillity of mind and indolence of body. The sweetness of the air, the pleasantness of the smell, the verdure of the plants, the cleanness and lightness of food, the exercise of working or walking; but, above all, the exemption from care and solicitude, seem equally to favour and improve both contemplation and health, the enjoyment of sense and imagination, and thereby the quiet and ease both of body and mind. The garden has been the inclination of kings, and the choice of philosophers; the common favourite of public and private men; the pleasure of the greatest, and the care of the meanest; an employment and a possession, for which no man is too high, nor too low. If we believe the Scriptures,” concludes he, “ we must allow that God Almighty esteemed the life of man in a garden the happiest He could give him, or else He would not have placed Adam in that of Eden. The garden of Eden had, doubtless, all the perfection it could receive from the hands of Him who ordained it to be the mansion of His favourite creature. We may reasonably presume it to have been the earth in miniature, and to have contained specimens of all natural productions, as they appeared, without blemish, in an unfallen world; and these disposed in admirable order, for the purposes intended. And it may be observed, that when, in after times, the penmen of the Scriptures have occasion to describe any remarkable degree of fertility and beauty, of grandeur and magnificence, they refer us to the garden of Eden (see Genesis 13:10; Joe 2:3; Ezekiel 31:3, etc.). Traditions and traces of this original garden seem to have gone forth into all the earth, though, as an elegant writer justly observes, “ they must be expected to have grown fainter and fainter in every transfusion from one people to another. The Romans probably derived their notion of it, expressed in the gardens of Flora, from the Greeks, among whom this idea seems to have been shadowed out under the stories of the gardens of Alcinous. In Africa they had the gardens of the Hesperides, and in the East those of Adonis. The term of Horti Adonides was used by the ancients to signify gardens of pleasure, which answers strangely to the very name of paradise, or the garden of Eden.” In the writings of the poets, who have lavished all the powers of genius and the charms of verse upon the subject, these and the like counterfeit or secondary paradises, the copies of the true, will live and bloom, so long as the world itself shall endure. It hath been already suggested, that a garden is calculated no less for the improvement of the mind, than for the exercise of the body; and we cannot doubt but that peculiar care would be taken of that most important end in the disposition of the garden of Eden. Our first father differed from his descendants in this particular, that he was not to attain the use of his understanding by a gradual process from infancy, but came into being in full stature and vigour, of mind as well as body. He found creation likewise in its prime. It was morning with man and the world. As man was made for the contemplation of God here, and for the enjoyment of him hereafter, we cannot imagine that his knowledge would terminate on earth, though it took its rise there. Like the patriarch’ s ladder, its foot was on earth, but its top, doubtless, reached to heaven. By it the mind ascended from the creatures to the Creator, and descended from the Creator to the creatures. It was the golden chain which connected matter and spirit, preserving a communication between the two worlds. That God had revealed and made Himself known to Adam, appears from the circumstances related, namely, that He took him, and put him into the garden of Eden; that He conversed with him, and communicated a law, to be by him observed; that He caused the creatures to come before him, and brought Eve to him. If there was, at the beginning, this familiar intercourse between Jehovah and Adam, and He vouchsafed to converse with him, as He afterward did with Moses, “ as a man converseth with his friend,” there can be no reasonable doubt but that He instructed him, as far as was necessary, in the knowledge of his Maker, of his own spiritual and immortal part, of the adversary he had to encounter, of the consequences to which disobedience would subject him, and of those invisible glories, a participation of which was to be the reward of his obedience. Whenever the garden of Eden is mentioned in the Scriptures, it is called “ the garden of God,” or “ the garden of the Lord” --expressions which denote some peculiar designation of it to sacred purposes, some appropriation to God and His service, as is confessedly the case with many similar phrases; such as “ house of God, altar of God, man of God,” and the like; all implying, that the persons and things spoken of were consecrated to Him, and set apart for a religious use. When it is said, “ The Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it,” the words undoubtedly direct us to conceive of it as a place for the exercise of the body. The powers of the body and the faculties of the mind might be set to work at the same time, by the same objects. And it is well known that the words here used do as frequently denote mental as corporeal operations; and, under the idea of dressing and keeping the sacred garden, may fairly imply the cultivation and observation of such religious truths, as were pointed out by the external signs and sacraments, which paradise contained. When the prophets have occasion to foretell the great and marvellous change to be effected in the moral world, under the evangelical dispensation, they frequently borrow their ideas and expressions from the history of that garden, in which innocence and felicity once dwelt together, and which they represent as again springing up and blooming in the wilderness (see Isaiah 51:3; Isaiah 41:17; Isaiah 35:1). At the time appointed, these predictions received their accomplishment. Men “ saw the glory of the Lord, and the excellency of our God.” By the death and resurrection of the Redeemer, lost paradise was regained; and its inestimable blessings, wisdom, righteousness, and holiness, are now to be found and enjoyed in the Christian Church. But as men are still men, and not angels, those blessings are still represented and conveyed by sacramental symbols, analogous to the original ones in Eden. From the sacred font flows the water of life, to purify, to refresh, to comfort; “ a river goes out of Eden, to water the garden,” and to “ baptize all nations” ; while the eucharist answers to the fruit of the tree of life: at the holy table, we may now “ put forth our hands, and take, and eat, and live forever.” Let us go one step farther, and consider the state of things in the heavenly kingdom of our Lord. There, it is true, all figures and shadows, symbols and sacraments, shall be no more; because faith will there be lost in vision, and we shall “ know even as we are known.” (Bishop Horne.)Legends of Paradise among ancient nations Paradise is no exclusive feature of the earliest history of the Hebrews; most of the ancient nations have similar narratives about a happy abode, which care does not approach, and which reechoes with the sounds of the purest bliss. The Greeks believed, that at an immense distance, beyond the pillars of Hercules, on the borders of the earth, were the islands of the blessed, the elysium, abounding in every charm of life, and the garden of the Hesperides, with their golden apples, guarded by an ever-watchful serpent (Laden). But still more analogous is the legend of the Hindoos, that in the sacred mountain Meru, which is perpetually clothed in the golden rays of the sun, and whose lofty summit reaches into heaven, no sinful man can exist; that it is guarded by dreadful dragons; that it is adorned with many celestial plants and trees, and is watered by four rivers, which thence separate, and flow to the four chief directions. Equally striking is the resemblance to the belief of the Persians, who suppose, that a region of bliss and delight, the town Eriene Vedsho or Heden, more beautiful than the whole rest of the world, traversed by a mighty river, was the original abode of the first men before they were tempted by Ahriman, in the shape of a serpent, to partake of the wonderful fruit of the forbidden tree Hem. And the books of the Chinese describe a garden near the gate of heaven where a perpetual zephyr breathes; it is irrigated by abundant springs, the noblest of which is the “ fountain of life” ; and abounds in delightful trees, one of which bears fruits which have the power of preserving and prolonging the existence of man. (M. M. Kalisch.)The Eden of the soul To every human being, not less than to Adam, God has given a garden to till and to keep: it is the garden within him. Alas! this garden of the soul is no longer an Eden. An enemy hath come and sown tares (Matthew 13:25). Instead of the fir tree has come up the thorn, and instead of the myrtle tree has come up the brier (Isaiah 55:13). Nevertheless, the capacity of paradise still lies latent within us all. Like seeds which have for ages lain buried beneath the soil of our primeval forests, there lie deep down in the subsoil of our moral natures the germs of giant spirit powers and experiences. Fallen as we are, we are capable of being redeemed, reinstated in the range of conscious sonship to the everlasting Father. In fact, this capacity for redemption is, on its human side, the basis of the possibility of Christ’ s salvation. The Son of God came not to crush, but to save; not to destroy, but to restore; not to annihilate, but to transfigure. And when we let Him have His way in our hearts; when we let Him drive the ploughshare of His Spirit’ s conviction, uprooting tares and thorns and all baleful weeds; when we let Him sow the good seed of the kingdom, which is the Word of God; when we let Him quicken it with the warmth of His breath, and water it with the dews of His grace, and hue it with the sunshine of His beauty: then does paradise lost become paradise found; then is brought to pass--oh, how gloriously!--the saying of the poet-prophet (Isaiah 35:1). (G. D. Boardman.)The first garden 1. Situation of paradise that man lost, unknown. Landmarks obliterated by the Deluge. It may be sought, and found in every part of the world. “ Thy presence makes my paradise,” etc. 2. God planted the first garden; our flowers are lineal descendants of Eden’ s bright blossoms, as we are of the “ grand old gardener” --Adam. Let the colours and perfumes of summer call that garden to mind. 3. Cultivate flowers of holiness, and fruits of godliness; possess the Rose of Sharon and the true Vine, and paradise will be regained. (J. C. Gray.)Adam in Eden I. THE FIRST MAN. Adam. “ Of the earth, earthy.” His happiness Genesis 1:28). His moral dignity, likeness of God (Genesis 1:26; Ephesians 4:24; Colossians 3:10). His mental greatness; named the animals, etc. (Genesis 2:20). His regal position (Genesis 1:28). His relation to other created intelligences (Hebrews 2:7-8). His great age; lived 930 years (Genesis 5:5). During 243 years a contemporary of Methuselah, who for 600 years was contemporary of his grandson Noah. II. THE FIRST . To dress and keep a garden. Lowly, healthful; needing diligence, forethought, etc. Mere office, however lofty, does not dignify; nor however humble, degrade. The great ancestor of the race, a gardener. III. THE FIRST COMMAND. A command to remind man of his subordinate relation, his duty, etc. Only one, very simple and easy. In common life the breach of one often makes many injunctions needful. (J. C. Gray.)Observations I. THE OF ONE PART OF THE EARTH ABOVE ANOTHER IS FROM GOD ALONE, AND MERELY AND ONLY BY HIS . II. THOUGH GOD HAVE THE EARTH FOR MAN, YET HE CAN HAVE NO TITLE TO ANY MORE OF IT THAN GOD ALLOTS OUT OF IT FOR HIS . III. GOD IS PLEASED TO BESTOW UPON MEN HIS BEST AND . (J. White, M. A.)Work Not only did Adam work before the Fall; but also nature and nature’ s God. From the particle of dust at our feet to man, the last stroke of God’ s handiwork, all bear the impress of the law of labour. ‘ The earth, as has been said, is one vast laboratory, where decomposition and reformation are constantly going on. The blast of nature’ s furnace never ceases, and its fires never burn low. The lichen of the rock, and the oak of the forest, each works out the problem of its own existence. The earth, the air, and the water teem with busy life. The poet tells us that the joyous song of labour sounds out from the million-voiced earth, and the rolling spheres join the universal chorus! Therefore, labour is not, as Tapper expresses it, the curse on the sons of men in all their ways. Observations:-- I. AS GOD GIVES US ALL THINGS FREELY, SO WITHAL HE TAKES SPECIAL NOTICE OF ALL THAT HE BESTOWS UPON US. II. EVERY PLANT ON THE FACE OF THE EARTH GROWS WHERE AND IN WHAT MANNER AND ORDER GOD IT. III. GOD’ S BOUNTY ABOUNDS UNTO MEN NOT ONLY TO THE OF THEIR , BUT ALSO FOR THEIR DELIGHT. 1. Let us then tender unto God, after the measure that we receive from Him, the most acceptable presents of our cheerful services, which that variety and abundance which we receive from His hand should provoke us Deuteronomy 28:47). Serving Him with enlarged hearts, and delighting to run the way of His commandments with the holy prophet Psalms 119:32). 2. It may warrant us the honest and moderate use of God’ s blessings, even for delight: so we use them-- (1) Seasonably, when God gives us an occasion of rejoicing, and (2) within bounds of moderation, as we are advised (Proverbs 23:2), and (3) directed to those holy ends proposed by God to His own people Deuteronomy 26:11). IV. IT IS USUAL WITH GOD TO MIX DELIGHT AND WITH AND PROFIT IN ALL HIS . V. THE BEST AMONGST MEN AND MOST PERFECT HAVE NEED OF THE HELP OF OUTWARD MEANS TO QUICKEN AND THEM AND PUT THEM IN MIND OF THEIR DUTIES. Let no man neglect any outward means, public or private, as being-- (1) So needful to ourselves. (2) Commanded by God Himself. (3) Effectual by His blessing upon the conscionable use of them. Considering that the best of us know but in part (1 Corinthians 13:9), are subject to so many temptations, laden with a body of sin (Romans 7:24). By which we are continually assaulted, often foiled, and continually retarded in our coarse of obedience. VI. AND DUTIES OUGHT TO BE IN THE MIDST OF THE USE OF OUR ABOUT THE THINGS OF THIS LIFE. VII. GOD’ S OUGHT TO BE STILL IN THE VIEW AND BEFORE THE FACE OF HIS . VIII. IT IS USUAL WITH GOD TO TEACH HIS BY THINGS OF AND COMMON USE. And this He cloth-- (1) In compassion of our weakness, stooping low unto us, because we cannot ascend up unto Him, nor easily raise up our earthly minds, to comprehend and behold spiritual things in their own nature, unless they be shadowed unto us by things that are earthly. (2) That by resembling those spiritual things by earthly, He might acquaint us with the right use of those things which are subject to sense, which is to raise up our hearts to the contemplation of things that are above sense. (3) That we might have monitors and teachers in every place, in every object of sense, in every employment that we take in hand. (4) To affect us the more with spiritual things, by representing them unto us by the objects of sense, which are most apt to work upon our affections. IX. GOD IS NOT ONLY TO DO US GOOD, BUT BESIDES TO ENGAGE HIMSELF BY HIS WORD, BY HIS OWN SEAL. X. BOTH THE OF PRESENT, AND HOPE OF FUTURE LIFE, AS THEY ARE GOD’ S GIFT, SO THEY ARE ASSURED BY HIS PROMISE. XI. ALL GOD’ S MUST BE AND UNDER THE OF THE OF OUR . XII. GOOD AND EVIL ARE BOUNDED AND LIMITED ONLY BY THE WILL OF GOD. (J. White, M. A.)The promise of life in the first covenant I. We behold here the goodness and grace of God to man. Though the first covenant was a covenant of works there was, not withstanding, much grace displayed in it. Could that obedience of the first Adam which was perfect, have, strictly speaking, merited nothing for him, at the hand of God? What ignorance, then, what folly, what pride, does it argue in a sinner, to pretend that his performances, notwithstanding their acknowledged imperfections, merit for him not something merely, but eternal happiness! 2. If Adam in innocence was not to depend for happiness immediately on the goodness of God’ s nature but on the promise of His covenant, how evidently does that sinner expose himself to woful disappointment who trusts to general, to uncovenanted mercy! Finally, was the first Adam’ s state of innocence his state of trial? Then a state trial or probation is not, properly speaking, the state of man since his fall. But now, since he has failed in his obedience, and broken the covenant, his state of trial has issued in a state of condemnation. (J. Colquhoun, D. D.)The tree of knowledge of good and evil The two trees I. THE TREE OF LIFE. This was a real tree, as real as any of the rest, and evidently placed there for like purposes with the rest. The only difference was, that it had peculiar virtues which the others had not. It was a life-giving or life-sustaining tree--a tree of which, so long as man should continue to eat, he should never die. Not that one eating of it could confer immortality; but the continuous use of it was intended for this. The link between soul and body was to be maintained by this tree. So long as he partook of this, that tie could not be broken. II. THE TREE OF THE OF GOOD AND EVIL. Why may we not take this in the same literality of meaning as the former? Why may it not mean a tree, the fruit of which was fitted to nourish man’ s intellectual and moral nature? How it did this I do not attempt to say. But we know so little of the actings of the body or the soul, that we cannot affirm it impossible. Nay, we see so much of the effects of the body upon the soul, both in sharpening and blunting the edge alike of intellect and conscience, that we may pronounce it not at all unlikely. We are only beginning to be aware of the exceeding delicacy of our mental and moral mechanism, and how easily that mechanism is injured or improved by the things which affect the body. A healthy body tends greatly to produce not only a healthy intellect, but a healthy conscience. I know that only one thing can really pacify the conscience--the all-cleansing Blood; but this I also know, that a diseased or enfeebled body operates oftentimes so sadly on the conscience as to prevent the healthy realization by it of that wondrous blood, thereby beclouding the whole soul; and there is nothing which Satan seems so completely to get hold of, and by means of it to rule the inner man, as a nervously diseased body. Cowper’ s expression, “ A mind well lodged, and masculine of course,” has in it more meaning than we have commonly attached to it. (H. Bonar, D. D.)Of the sacraments of the covenant of works I. It hath pleased the blessed and Almighty God, in every economy of His covenants, to confirm, by some sacred symbols, the certainty of His promises, and, at the same time, to remind man in covenant with Him of his duty: to these symbols ecclesiastical practice has long since given the name of sacraments: this was certainly appointed with an excellent design by the all-wise God. For-- 1. What God has made known concerning His covenant, is, by this means, proposed to man’ s more accurate consideration; since he is not only once and again instructed in the will of God by a heavenly oracle, but frequently and almost daily beholds with his eyes those things which by heaven are granted him as pleasures of the greatest blessings: what believers see with their eyes, usually sink deeper into the soul, and leave deeper impressions of themselves, than those only which they hear with their ears. Elegantly to this purpose says Herodotus, “ men usually give less credit to the ears than to the eyes.” 2. These symbols also tend to confirm our faith. For, though nothing can be thought of that deserves more credit than the Word of God, yet, where God adds signs and seals to His infallible promises, He gives a two-fold foundation to our faith (Hebrews 6:17-18). 3. By means of this institution, a holy man does, by the sight, touch, and taste of the sacred symbols, attain to some sense of eternal blessings, and accustoms himself under the symbols, to a contemplation and foretaste of these things, to the plenary and immediate fruition of which he will, one time or other, be admitted without any outward signs. 4. The man has in these something continually to remind him of his duty: and as, from time to time, they present to his thoughts, and give a foretaste of his Creator, so at the same time they put him in mind of those very strong obligations, by which he is bound to his Covenant-God. And thus, they are both a bridle to restrain him from sin and a spur to quicken him cheerfully to run that holy race which he has so happily entered upon. (H. Witsius, D. D.)The tree of the knowledge of evil There was here a very plain memorial of duty. For this tree taught-- 1. That man was sincerely to contemplate and desire the chief good, but not to endeavour after it, but only in the manner and way prescribed by Heaven; nor here to give in to his own reasonings, how plausible soever they might appear. 2. That man’ s happiness was not to be placed in things pleasing to the senses of the body. There is another and a quite different beatifying good which satiates the soul and of itself suffices to the consummation of happiness. 3. That God was the most absolute Lord of man, whose sole will, expressed by His law, should be the supreme rule and directory of all the appetites of the soul and of all the motions of the body. 4. That there is no attaining to a life of happiness but by perfect obedience. 5. That even man in innocence was to behave with a certain religious awe when conversing with his God, lest he should fall into sin. (H. Witsius, D. D.)The knowledge of right and wrong I. We call the Scriptures a revelation; in other words, an unveiling. The Bible records were given to us to take away the veil which hung between heaven and earth, between man and God. Their purpose is to reveal God. The actual revelation which has been made to us is of God in His relation to the soul of man. We are not to demand, we are not to expect, any further revelation. Of the secrets of God’ s power and origin we are told not a word. Such knowledge is not for us. The self-declared object of the Scriptures is that men should know God and know themselves. II. But the condition on which such an object may be accomplished is this: that the Book of God should appeal to men in a form not dependent for its appreciation upon any knowledge which they may have obtained--independent, that is, of the science of any particular age or country. III. Here, so early in the sacred books, is revealed the fact of the two opposing forces of right and wrong. Take away the reality of this distinction, and the Bible and all religion falls forever. Make its reality and importance felt in the soul of man, and you have at once whereon to build. Righteousness is the word of words throughout all Scripture. The righteousness which the Scriptures reveal is the knowledge of a communion with God. When our earth has played its part in the economy of the universe, and is seen by the few spheres which are within its ken to pass away as a wandering fire, right and wrong will not have lost their primeval significance, and the souls which have yearned and laboured for rest in the home of spirits will find that rest in Him who was and is and is to be. (A. Ainger, D. D.)The tree of knowledge The trial of Adam, like that of every other man, was whether he would so fat” believe in God as to look for happiness in obedience to the Divine command; or would seek that happiness elsewhere, and apply for it to some forbidden object, of which the tree must have been an emblematical representation. You will ask what that object was? And what information, as to the knowledge of good and evil, Adam could receive from the prohibition? By answering the last question, a way may, in some measure, perhaps, be opened for an answer to the first. A due contemplation of the prohibition might naturally suggest to the mind of our first parent the following important truths; especially if we consider (as we must and ought to consider) that to him, under the tuition of his Maker, all things necessary were explained and made clear, how obscure soever they may appear to us, forming a judgment of them from a very concise narrative, couched in figurative language, at this distance of time. Looking upon the tree of knowledge then, and recollecting the precept of which it was the subject, Adam might learn, that God was the sovereign Lord of all things: that the dominion vested in man over the creatures was by no means a dominion absolute and independent: that without, and beside God, there was no true and real good: that to desire anything without and beside Him was evil; that no temporal worldly good, however fair and tempting its appearance, was to be fixed upon by man as the source of his felicity: that the sole rule for shunning, or desiring things sensible, should be the will and word of God; and that good and evil should be judged of by that standard alone: that the obedience, which God would accept, must be paid with all the powers and affections of the mind, showing itself careful and prompt in even the least instance: that man was not yet placed in a state of consummate and established bliss; but that such state was by him to be earnestly expected, and incessantly desired: and that he must take the way to it, marked and pointed out by God Himself. These particulars seem to flow from the prohibition in an easy and natural train. And they lead us to answer the other question; namely--What was the object represented by the tree of knowledge? It was that object, on which man is prone to set his affections, instead of placing them on a better; it was that object, which, in every age, has been the great rival of the Almighty in the human heart; it was that object, which, in one way or other, has always been “ worshipped and served rather than the Creator” ; it was the creature, the world; and the grand trial was, as it ever hath been, and ever will be, till the world shall cease to exist, whether things visible, or things invisible, should obtain the preference; whether man should walk “ by sight, or by faith.” To know this, was the knowledge of good and evil; and this knowledge came by the law of God, which said, “ Thou shalt not covet.” Man’ s wisdom consisted in the observance of that law; but an enemy persuaded him to seek wisdom by transgressing it. He did so, and had nothing left but to repent of his folly; a case that happens, among his descendants, every day, and every hour. Let us, therefore, consider the tree of knowledge, in this light, with respect to its nature, situation, design, qualities, effects, and the knowledge conferred by it. The fruit of this tree was, to appearance, fair and pleasant; but, when tasted, it became, by the Divine appointment, the cause of death. Now, what is it, which, in the eyes of all mankind, seems equally pleasing and alluring, but the end thereof, when coveted in opposition to the Divine command, proves to be death? It is the world, with its pleasures and its glories, desired by its votaries, per fas atque nefas, to the denial of God, and to their own destruction. The tree of knowledge was situated in the midst of the garden, as was the tree of life. They stood near together, but they stood in opposition. The Divine dispensations are always best illustrated by each other. Under the gospel Jesus Christ is the tree of life. What is it that opposes Him, and, notwithstanding all that He has done, and suffered, and commanded, and promised, and threatened, is continually, by its solicitations, being ever present and at hand, seducing men into the path of death? Scripture and experience again join in assuring us that it is the world. The tree of knowledge was designed to be the test of Adam’ s obedience, the subject matter of his trial. The world, with its desirable objects, is the test of our obedience, the subject matter of our trial, whether we will make it our chief good, or prefer the promise of God to it. The apparent qualities of the forbidden tree are represented to have been these. It seemed “ good for food, and fair to the sight, and a tree to be desired to make one wise.” It is remarkable that St. John, laying before us an inventory of the world, and all that is in it, employs a division entirely similar. “ Love not the world,” says he, “ neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the desire of the flesh, and the desire of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the desire thereof; but he that doeth the will of God abideth forever.” Here is a picture of the fatal tree, full blown, with all its temptations about it, drawn, by the pencil of truth, in its original and proper colours. The expressions tally, to the minutest degree of exactness The “ desire of the flesh” answers to “ good for food” ; the “ desire of the eyes” is parallel with “ fair to the sight” ; and the “ pride of life” corresponds with “ a tree to be desired to make one wise.” The opposition between this tree and the other is strongly marked. “ If any man love the world, the love of the Father is not in him.” And, we are informed, that one leads to death, the other to life. “ The world passeth away, and the desire thereof; but he that doeth the will of God abideth forever.” Precisely conformable, in every circumstance, was the threefold temptation of the second Adam. He was tempted to convert stones into bread for food, to satisfy “ the desire of the flesh.” Thus, whether we consider the tree of knowledge as to its nature, its situation, its design, or its qualities, it seems to have been a very apt and significant emblem of the creature, or the world, with its delights and its glories, the objects opposed, in every age, to God and His Word. To reject the allurements of the former, and obey the dictates of the latter, is the knowledge of good and evil, and the true wisdom of man. So that the forbidden tree in paradise, when the Divine intentions concerning it are explained from other parts of Scripture, teaches the important lesson more than once inculcated by Solomon, and which was likewise the result of holy Job’ s inquiries; “ Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.” (Bishop Horne.)The tree of knowledge of good and evil The tree of knowledge of good and evil was so called not merely as a test for proving man, and showing whether he would choose the good or the evil--nor, merely because by eating it he would come to know both good and evil, and the evil so that he would know the good in the new light of contrast with the evil. Both these were involved. But it was set also as a symbol of the Divine knowledge to which man should not aspire, but to which he should submit his own judgment and knowledge. The positive prohibition was to be a standing discipline of the human reason, and a standing symbol of the limitation of religious thought. Man was to have life, not by following out his own opinions and counsels, but by faith and the unqualified submission of his intellect and will to God, No reason is here given for this, except in the name of the tree, and the nature of the penalty. God would not have him know evil. Sin was already an invader of His universe in the fallen angels. Evil was, therefore, a reality. Man was interdicted from that kind of knowledge which is evil, or, which includes evil--because of itself in its own nature, it leads him to death. Thus this is, therefore, not a mere arbitrary appointment. It has grounds in the evident nature of things. Nor was the penalty denounced against the transgression arbitrary. The disobedience was itself necessarily death. The curse could not have been less than it was. The act itself was a disruption of the tie which bound man to his Maker, and by which alone he could live. The knowledge of evil, sadly enough, lay in the partaking of that tree. Man already had the knowledge of good, and a moral sense of the eternal distinction between right and wrong. But good and evil, in all their mutual bearings, he could not presume to know by contact and experience as he aspired and claimed to know them under the promise of Satan. We hear no more of this tree. It served its purpose in the garden. We hear of the tree of life. The act of partaking was an encroachment upon the Divine prerogative. This tree was set to be to man the occasion of the highest Divine knowledge, in the training of his thoughts to subjection, and in the contemplation of God’ s prerogatives of knowledge. The highest reason accords to God this claim--and renders the profoundest submission of the human mind and will toGod--to His plan of Providence and grace. So the renewed man cries out, “ O the depth of the riches, both of the wisdom and knowledge of God.” Christ crucified is the wisdom of God, and the power of God, unto salvation. Grace and truth came by Jesus Christ. Man was prohibited from laying hold of this fruit that was held to be under the Divine prerogative. And it is just at this point that Satan has always plied his most artful and powerful temptation. And just here, in taking what is forbidden--and in refusing all subjection and limitation of religious thought, man has always fallen under the curse. “ Professing themselves to be wise they became fools.” This is the spirit of our fallen race, that in every age, keeps man out of paradise. And this is the mark of Anti-Christ “ sitting in the temple of God, showing (exhibiting) himself that he is God,” (2 Thessalonians 2:4). Hence, also, cherubim--the angels of knowledge--are set with the “ flaming sword to keep (guard) the way of the tree of life” (chap. 3:24). This tree was also, as Luther says, a sign for man’ s worship dud reverent obedience of God, and so it would represent the homage due to God’ s word, as the revelation of God’ s truth--of His mind and will to men. (M. W.Jacobus.)Significance of trees To the thoughtful observer, perhaps, there is no more profound object in nature than a tree. Its graceful figure, its wavy outlines, its emerald hue, its variety of branches and twigs and leaves--illustrating diversity in unity--its tinted and fragrant blossoms, its luscious fruit, its exhibition of many of the wonderful phenomena of human life, such as birth, growth, respiration, absorption, circulation, sleep, sexuality, decay, death, reproduction: these are some of the particulars which make a tree the living parable of man and of society, and, as such, perhaps the most interesting object in the natural world. No wonder, then, that among all nations and in all ages trees have had a peculiar fascination, and even sacredness for the devoutly inclined. Witness the groves of the Hebrews, the symbol tree of the Assyrian sculptures, the Dryads of Greece, the Druids of Britain, the Igdrasil of the Norsemen. We need not be surprised, then, that on going back to nature’ s Eden we learn that paradise, rich in every element of beauty, was especially rich in trees. Jehovah God caused to spring up in the Garden of Eden every tree that is pleasant to the sight and good for food. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 2:15 To dress it and to keep it Observations I. EVERY SON OF ADAM IS BOUND TO SOME OR OTHER IN A CALLING. This ordinance of God concerning man’ s labour (as are all the rest of His laws) is both equal and good. 1. That men might exercise their love to the creatures, wherein they some ways resemble God Himself. 2. That they might have some title, in equity, to the use of the creature, which they preserve by their labour. 3. That by busying themselves about the creatures, they might the better observe God in His various works in and by them; that so they might yield Him His due honour, and quicken their hearts to more cheerfulness in His service, and settle them in a faithful dependence upon Him. 4. That their employments about the creatures might keep their hearts both from vain and idle thoughts, and from swelling with the apprehension of their lordship and sovereignty over them. 5. That the body of man being exercised as well as his mind, might at present be the better preserved in health, and hereafter be partakers of eternal glory, having been used as an instrument for God’ s service. II. MEN’ S AND ARE BY GOD’ S OWN . Let every man then in his calling so carry himself as God’ s servant: 1. Undertaking it by His warrant, either by public or private direction, or by bestowing on us abilities for the employment, or by presenting opportunities outwardly, or moving us inwardly, by strong, constant, and regular inclinations thereunto. 2. Walking in it with fear, fidelity, and cheerfulness (Ephesians 6:6-8). 3. Guiding himself by the rule of God’ s Word directing him, either by particular precepts or by general rules. 4. Aiming therein at the right end, seeking not so much our good as the good of community. 5. And abiding therein till God Himself discharge him (2 Corinthians 7:20)--either (1) by taking away the use of the calling itself, as of a soldier in time of peace; or by disenabling him, either in body or mind, to follow it, as Nebuchadnezzar was forced to cease ruling, when he was mad. (2) Or by withdrawing his needful maintenance: they cannot serve at the altar that cannot live of the altar. (3) Or by furnishing the person with abilities, fitting him with opportunities, or urging him by just occasions to undertake some more serviceable employment. III. DUTY, AND NOT GAIN TO , IS, OR SHOULD BE, THE GROUND AND SCOPE OF THE OF ALL OUR . This duty we owe-- 1. To God, whose we are, and to whom we must be accountable for all that we do; whence the apostle requires every man to continue in his place, because he is called of God (1 Corinthians 7:20), as being therein the servants of God or Christ (Ephesians 6:7). 2. To men, serving one another through love, labouring not so much what is good to ourselves as what is good generally to others with ourselves Ephesians 4:28), not seeking our own, but the profit of many (1 Corinthians 10:33). IV. MAN’ S LABOURS, THEY BE A MEANS OF THE , YET THE BENEFIT OF THEM AT LAST UNTO . The plants and trees that are preserved and propagated by our labours are either our food or medicine, or serviceable to us for building; we clothe ourselves with the fleece of those flocks that we store up provision for, have the benefit of the labour of those oxen that we feed and cheer our hearts with the wine of those vines that we plant. God hath indeed been pleased to order it-- 1. Because He hath made the creatures for our service. 2. That He might the more encourage us unto those services, whereof ourselves are to receive the fruit. V. MAN’ S OUGHT TO BE IN THOSE PLACES, AND LABOUR WHERE IT IS MOST NEEDED, AND MAY BRING MOST BENEFIT. VI. THE LABOUR OF MAN MAKES NOTHING AT ALL, BUT ONLY BY HIS AND THAT WHICH IS ALREADY MADE. 1. God provides all the materials whereof we make use in our employments, as the soil, the seed, the rain, and influence of the heavens that cherish it; the timber, the stones, the metals, the wool, the flax, and the like. 2. The abilities by which they have strength to produce those effects are merely from God. 3. The understanding and wisdom by which men discern the natures and abilities of the creatures and their uses, for which, by well ordering and disposing of them, they may be made serviceable; that also is wholly from Isaiah 28:26). 4. The success and effect of the labour which we bestow is the fruit of this blessing (Genesis 26:12; Psalms 65:10). So that it is God alone that doth all in all; and man in effect doth nothing but make use of such means as God both prepares to his hand and works by to produce the desired effect. Let it then pluck down the pride of all our hearts, who are so apt to rejoice in the works of our own hands, not as in the fruits of God’ s blessing, but as in the effects of our own endeavours; and let it check our vain and dangerous confidence, which makes us trust in our own wisdom and power, and burn incense to our own net and yarn, that we may ascribe the success of all our labours about the things of this life unto God alone, who is indeed pleased to make use of our heads and hands in the conservation of His creatures; but-- 1. Rather to keep us doing than because He needs our help. 2. That finding by experience how little our labours work to the producing of any effect, we might rejoice in Him who worketh all things by His mighty power and not in ourselves. 3. And thereupon might be taught to depend upon Him and serve Him; when we observe the success of our labours to be the effect of His power, and not of any ability of ours. 4. To abase and humble us, in busying ourselves about the service even of those creatures that He hath put under our feet; all which He hath ordained only for a short time, whereas hereafter all men’ s labours, as well as all other means, shall cease with the use of those creatures which are supported by them; and God shall be all in all. (J. White, M. A.)Man’ s work in the garden Having prepared the garden, the Lord God took the man and placed him in it, that he might till it and keep it. It was made for him, and he for it, as the body is made for the soul, and the soul for the body. It was fruitful beyond anything we now know of, yet it was not so fruitful as to make any kind of care or cultivation needless. It was so fruitful as to occasion no toil nor weariness to the cultivator, yet not so fruitful as not to afford occasion to man’ s skill and watchfulness. No amount of skill or toil now can call up beauty, or verdure, or fruit, beyond a certain narrow limit; for man has to do with a rugged soil. But in Adam’ s case the ground easily and gladly yielded its substance without limit to the most gentle toil. Nay, it was not toil; it was simple, pleasant occupation. No doubt the amount and kind of its actual fruit bearing was to depend upon himself; he was to regulate this according to his wants and tastes; but still the fruit-bearing source was in the soil, imparted directly by the hand of God--that all-quickening, all-fertilizing Spirit that brooded over the face of the deep. Afterwards that Spirit was grieved away from the soil by man’ s sin; but at first His power was most signally manifested in its fruitful richness. Man was lord of the soil, and of all that trod it or grew on it, and his daily employments were to manifest his dominion--not dominion over a rebellious earth, needing to be curbed or scourged into obedience, but a dominion over a willing world, that stood eagerly awaiting his commands. (H. Bonar, D. D.)Exhortation to industry If God have called you, as He called Adam, to till the ground, let your weedless field give evidence that Industry has holden the plough and the hoe in her hands. If He have called you to ply the instruments of the artizan, let your shop be musical the livelong day with the clicking of your tools. If He have called you to the pursuit of trade, let your well-arranged commodities and punctual fulfillments testify that you are not slothful in business (Romans 12:11). If He have called you to the quest of knowledge, let your well-thumbed books attest that Diligence has reigned in your study. If He have called you to the wifely duties of the matron, look well to the ways of thy household, and eat not the bread of idleness (Proverbs 31:27). Take care lest thy garden degenerate into the sluggard’ s field, grown up with nettles, covered with brambles, breached with broken walls, poverty prowling around thy dwelling, thy wants leaping upon thee as armed men (Proverbs 24:30-34). In brief, whatever be the occupation to which the Providence of God has called thee, pursue it with enthusiasm, doing all in the name of the Lord Jesus, giving thanks to God the Father through Him (Colossians 3:17). (G. D.Boardman.)Cyrus a gardener When Lysander, the Lacedaemonian general, brought magnificent presents to Cyrus, the younger son of Darius, who piqued himself more on his integrity and politeness than on his rank and birth, the prince conducted his illustrious guest through his gardens, and pointed out to him their varied beauties. Lysander, struck with so fine a prospect, praised the manner in which the grounds were laid out, the neatness of the walks, the abundance of fruits, planted with an art which knew how to combine the useful with the agreeable, the beauty of the parterres, and the glowing variety of flowers, exhaling odours universally throughout the delightful scene. “ Everything charms and transports me in this place,” said Lysander to Cyrus; “ but what strikes me most is the exquisite taste and elegant industry of the person who drew the plan of these gardens, and gave it the fine order, wonderful disposition, and happiness of arrangement which I cannot sufficiently admire.” Cyrus replied, “ it was I that drew the plan and entirely marked it out; and many of the trees which you see were planted by my own hands.” “ What!” exclaimed Lysander, with surprise, and viewing Cyrus from head to foot, “ is it possible that, with those purple robes and splendid vestments, those strings of jewels and bracelets of gold, those buskins so richly embroidered; is it possible that you could play the gardener, and employ your royal hands in planting trees?” “ Does that surprise you?” said Cyrus; “ I assure you that, when my health permits, I never sit down to my table without having fatigued myself, either in military exercise, rural labour, or some other occupation.” Genesis 2:16-17 In the day that thou eatest thereof, thou shalt surely die.The fall of man These words were fulfilled at the time they were spoken; they have been fulfilled ceaselessly thereafter. We live in a universe of death. The phenomenon is common to us, but no familiarity can rob it of its dreadfulness; for the dead, who are the more in number, have kept their awful secret unrevealed, and the child who died yesterday knows more than can be guessed at by the thousand millions of living men. Yet this death is the least and the least dreaded part of that other, that second, that spiritual death which God meant in the warning of the text. 1. Notice first the certainty of that death. Let us learn to be early undeceived about the tempter’ s falsehood, “ Ye shall not surely die.” If a man will serve his sin, let him at least reckon upon this, that in one way or other it will be ill with him; his sin will find him out: his path will be hard; there will be to him no peace. The night of concealment may be long, but dawn comes like the Erinnys to reveal and avenge its crimes. 2. Not only is this punishment inevitable, but it is natural; not miraculous, but ordinary; not sudden, but gradual; not accidental, but necessary; not exceptional, but invariable. Retribution is the impersonal evolution of an established law. 3. Retribution takes the form which of all others the sinner would passionately deprecate, for it is homogeneous with the sins on whose practice it ensues. In lieu of death God offers us His gift of eternal life. While yet we live, while yet we hear the words of invitation, the door is not shut, and we may pass to it by the narrow way. To Eve was given the dim promise that her seed should bruise the serpent’ s head; for us Christ has trampled sin and Satan under His feet. (Archdeacon Farrar.)In what does man’ s death as a sinner consist? I. THE IN THE TEXT. Literally, “ Dying thou shalt die.” Intensity, rather than certainty. 1. Death, as a dissolution, may be a natural event. 2. Sin gives this dissolution its terrible significance. (1) Mysteriousness. (2) Physical sufferings. (3) Mental frustration. (4) Social disruptions. (5) Moral forebodings. II. THE TIME IN THE TEXT. Adam did die on the day he sinned. Such a change took place, not merely in his physical condition, but in his mind and heart--so much remorse and foreboding, so many dark thoughts about his dissolution--that he died: his innocency died, his hopes died, his peace died. Conclusion: This view of the subject-- 1. Serves to reconcile science and revelation. 2. Serves to explain many ambiguous passages. “ The wages of sin is death.” “ To be carnally minded is death.” “ Christ hath abolished death.” 3. Serves to show the value of the gospel. (Homilist.)Will God punish sin? I. Who can doubt it, who listens to the voice of reason and of Scripture? II. The political history of the world bears equally positive testimony. III. The history of the Church itself furnishes a solemn and affecting answer to the question. IV. The human conscience bears no doubtful testimony on this subject. V. The Holy Scriptures answer our question with solemn and startling emphasis. They reveal a holy God, hating all iniquity, and pledged by every attribute of His being, and by every principle of His government, to oppose, subdue, punish, and hedge up the way of sin. (J. M. Sherwood, D. D.)The forbidden tree I. THE LARGE AND WHICH GOD MADE FOR THE OF MAN. It is this which leaves our first parents without excuse. There was but one forbidden tree. II. THE TRIAL OF MAN’ S . The having some command which we can break is evidently essential to our first notions of moral accountableness; but further than this the restriction placed upon our first parents seems not intended to go. You will observe, from its terms, that it interfered with no one form of rational enjoyment; it left no one of man’ s mental appetencies ungratified; it involved neither pain, nor effort, nor self-denial, nor cost; it was just an acknowledgment which God required from man of his submission; it was, in fact, a mere nominal quit rent, which he had to pay to the great Landlord of the universe, for having an estate worthy of an angel. With regard to the manner in which all this mental and moral confusion could be connected with the mere gratification of the bodily appetite, it is not wise to speculate. Analogies are not wanting to show to us how the fruits of the earth may be converted into a moral as well as a material poison. We have heard of those who are said to “ dig their graves with their teeth” ; of those who for a mess of pottage would sell the birthright of immortality; of those who put a thief into their heads, to steal away reason, reflection, thought, ay, their very hopes of heaven; and it may have been so with regard to “ the tree of knowledge.” III. THE OF . Where you may first notice the terms of the sentence, in respect to time. “ In the day that thou eatest thereof, thou shalt surely die.” Some persons see a difficulty in this passage, because the sentence of death was not executed upon the day of transgression; but this arises from overlooking the exact import of the Hebrew words used, which would fairly admit of being rendered as referring not to the actual infliction of death, so much as subjecting man to the liability to die. It imports, that he should from that moment become mortal, that there should be the beginnings and seeds of dissolution incorporated with his very being, from the time he tasted of that tree. This rendering will receive some elucidation, if you look at the marginal rendering which is proposed. You will observe, it is there said, “ dying, thou shalt die.” Now, this is a common Hebraism for some continuous and gradually accomplished act. And therefore the import of the words is, that from the moment this tree was tasted, there should be the beginnings of a death which should reach to all his posterity. The same continuousness of action applies to a former part of the verse; for there too, you observe, the same marginal reference is given. It is said, “ eating, thou shalt eat,” just as here it is said, “ dying, thou shalt die” ; and therefore the two expressions may be interpreted alike--the one as saying, “ Eating, thou shalt eat,” or, “ This tree shall be for thy perpetual life,” the other as saying, “ Dying, thou shalt die,” or, “ The taste of this tree shall be for thy perpetual death.” Let us close with two reflections. 1. The history we have been contemplating should impress us with a sense of the transcendent evil of sin. The fruit, as it hung in all its seductive and inviting clusters, was a type of all the evil that is to be found in the world. It was pleasing to the eye, it was exciting to the appetite, it was easy to grasp, and, if the eye of God would but slumber, it might be partaken of unobserved. But what were its immediate effects? Disease, mortality, loss of paradise, tormenting fears, the shunning of-the very presence of God. And such is sin now, and such do they who have entered upon its courses know to be its consequences. 2. Then, once more, this history should fill us with gratitude for the greatness of our deliverance through Christ. If we would know the infinite evil of sin, if we would be inspired with a holy aversion from its contact, if we would be won to love and gratitude to the Father of our spirits, we must go and gaze with the eye of faith on the wonders of the cross. (D. Moore, M. A.)God’ s command This is a pregnant sentence. It involves the first principles of our intellectual and moral philosophy. I. THE COMMAND HERE GIVEN IN WORDS BRINGS INTO THE NATURE OF MAN. First, the power of understanding language is called forth. This is the passive lesson of elocution; the practice, the active lesson will speedily follow. Not only the secondary part, however, but at the same time the primary and fundamental part of man’ s intellectual nature is here developed. The understanding of the sign necessarily implies the knowledge of the thing signified. The objective is represented here by the “ trees of the garden.” The subjective comes before his mind in the pronoun “ thou.” The physical constitution of man appears in the process of “ eating.” The moral part of his nature comes out in the significance of the words “ mayest” and “ shalt not.” The distinction of merit in actions and things is expressed in the epithets “ good and evil.” The notion of reward is conveyed in the terms “ life” and “ death.” And lastly, the presence and authority of “ the Lord God” is implied in the very nature of a command. Thus the susceptible part of man’ s intellect is evoked. The conceptive part will speedily follow and display itself in the many inventions that will be sought out and applied to the objects which are placed at his disposal. II. THE MORAL PART OF MAN’ S NATURE IS HERE CALLED INTO PLAY. 1. Mark God’ s mode of teaching. He issues a command. This is required in order to bring forth into consciousness the hitherto latent sensibility to moral obligation which was laid in the original constitution of man’ s being. 2. The special mandate here given is not arbitrary in its form, as is sometimes hastily supposed, but absolutely essential to the legal adjustment of things in this new stage of creation. Antecedent to the behest of the Creator, the only indefeasible right to all the creatures lay in Himself. These creatures may be related to one another. In the great system of things, through the wonderful wisdom of the grand Designer, the use of some may be needful to the well-being, the development, and perpetuation of others. Nevertheless no one has a shadow of right in the original nature of things to the use of any other. And when a moral agent comes upon the stage of being, in order to mark out the sphere of his legitimate action, an explicit declaration of the rights over other creatures granted and reserved must be made. The very issue of the command proclaims man’ s original right of property to be not inherent but derived. As might be expected in these circumstances, the command has two clauses, a permissive and a prohibitive. 3. The prohibitory part of this enactment is not a matter of indifference, as is sometimes imagined, but indispensable to the nature of a command, and, in particular, of a permissive act or declaration of granted rights. 4. That which is here made the matter of reserve and so the test of obedience, is so far from being trivial or out of place, as has been imagined, that it is the proper and the only object immediately available for these purposes. The immediate want of man is food. The kind of food primarily designed for him is the fruit of trees. 5. We are now prepared to understand why this tree is called the tree of the knowledge of good and evil. The prohibition of this tree brings man to the knowledge of good and evil. The products of creative power were all very Genesis 1:31). Even this tree itself is good, and productive of unspeakable good in the first instance to man. The discernment of merit comes up in his mind by this tree. Obedience to the command of God not to partake of this tree is a moral good. Disobedience to God by partaking of it is a moral evil. 6. In the day of thy eating thereof, die surely shalt thou. The Divine command is accompanied with its awful sanction, death. The man could not at this time have any practical knowledge of the physical dissolution called death. We must, therefore, suppose either that God made him preternaturally acquainted with it, or that He conveyed to him the knowledge of it simply as the negation of life. Probably the latter. III. MAN HAS HERE BECOME WITH HIS MAKER. On the hearing and understanding of this sentence at least, if not before, he has arrived at the knowledge of God, as existing, thinking, speaking, permitting, commanding, and thereby exercising all the prerogatives of that absolute authority over men and things which creation alone can give. If we were to draw all this out into distinct propositions, we should find that man was here furnished with a whole system of theology, ethics, and metaphysics, in a brief sentence. (Prof. J. G. Murphy.)The first covenant I. When we use the word covenant to describe a revelation, which sounds more like a bare command, we mean to imply that this earliest transaction between God and man is marked by the same characteristics which we can trace throughout God’ s later dispensations; that it does not rest the claim of obedience on the naked prerogative of unquestionable power, but connects it with the offer of an explicit alternative for the decision of freewill; accompanied by the promise of a blessing for obedience, and by the threat of punishment for disobedience. We thus bring it into direct comparison with the general tenor of God’ s later covenants: “ Behold, I set before you this day a blessing and a curse.” “ See, I have set before thee this day life and good, and death and evil.” A covenant, then, stands by its very nature between two other conceptions, each of which falls short of the full import of God’ s dealings with man. It is more than a mere ordinance, or a mere command, such as might have been imposed without reason, and enforced without reward. On the other hand, it is more than that expression of God’ s law which He wrote on man’ s heart in his very creation, and the traces of which we retain in the authority of conscience. II. We have next to ask the meaning of the precept which that covenant contained; a precept which sometimes seems so strange and arbitrary: which some interpretations, indeed, describe as really strange and arbitrary; namely, that while freely indulged in every other earthly blessing, man was forbidden to eat of the tree of the knowledge of good and evil. What is the right interpretation of those words? The following seems to be the meaning of Scripture in its disclosures on this earliest covenant. When man had been created after the image of God, there were two of the Divine attributes, his admission to which was limited by positive laws. These higher endowments were Immortality and Knowledge. To these the two trees which were planted in the midst of the garden bore a certain correspondence; that of life he might use, that of knowledge be might not. To have enjoyed free access to both from the beginning would have raised him above the rank which was suited to a being who was as yet so utterly untried. Therefore the one fruit was unconditionally forbidden, while the other fruit was conditionally allowed. When man disobeyed, and tasted of the prohibited tree of knowledge, the command was readjusted to meet the case of his sin. The tree of knowledge had now been tasted: the tree of life was therefore withdrawn. (Archdeacon Hannah.)The knowledge of good and evil “ The knowledge of good and evil.” Now to understand this expression thoroughly, we must distinguish it very clearly, in the first place, from other kinds of knowledge which were not forbidden: and in the second place, from such a knowledge, even of good and evil, as could manifestly be possessed without sin. 1. As to the first of these points, we might at first be disposed to wonder how knowledge could be, in any form, the one gift which God denied; how the special test of man’ s obedience could be placed in his abstinence from what would bring him knowledge, and so open his eyes more fully, as it seemed, to the true nature of the path that lay before him. To this difficulty the obvious answer would be, that when man was forbidden to eat of the tree of the knowledge of good and evil, the injunction certainly did not imply that every kind of knowledge was withheld. 2. It is also clear that there is a knowledge of good and evil, which can be possessed, if it cannot be directly sought for, without sin. From these two considerations we establish, first, that the precept of this earliest covenant would debar man from some kind of knowledge, without excluding him from all knowledge; and secondly, that even when it withheld the knowledge of good and evil, there was still some knowledge which might be described by those same words, yet which could not have been forbidden by them, because its presence was implied in the mere form of the command. The first of these remarks suggests, that we may confine our present inquiry entirely to what is specially called moral knowledge: i.e., the knowledge of moral acts or habits, so far as they are permitted or condemned: knowledge of the right, whether regarded as law, or precept, or command: in combination with knowledge of that transgression of the right, which may be diversely regarded as crime, or vice, or sin. Further, the second remark suggests, that this moral knowledge was not so much forbidden in itself, which would have been impossible in the ease of a being endowed with both a moral and an intellectual nature; but forbidden under certain circumstances, and at a certain time. By the help of these two positions we may gain, I think, a more close and accurate conception of that acquirement which the fruit of the tree of knowledge would convey. 1. First it would have been barren knowledge. It would have given man a theory, when he needed a rule: it would have lighted up his mind to debate about his duty, when at present his sole work was, to do his duty as the will of God. Precisely so our moral sciences teaches, that in morality, bare theory can never be safely carried far in advance of practice; and that the safe road to moral wisdom lies, not through a familiarity with intellectual systems, but through the ready obedience of the heart. 2. That this knowledge would have been barren, then, is enough to establish the mercy and wisdom of God’ s first injunction. But we can go further: we can show that it would have been not less dangerous than useless. Such a knowledge of good and evil would reveal to Adam the grounds of sin, the sources of temptation, etc. Hence, shame was the immediate result of that knowledge. The instant appearance of that feeling showed, that man now for the first time knew his capacities, tendencies, and opportunities for sin. (Archdeacon Hannah.)Observations I. THE MOST AMONGST THE SONS OF MEN, MUST AND NEEDS TO LIVE UNDER A LAW. 1. For direction, for man is unfit to chose his own way, being through his ignorance so apt to mistake evil for good: neither is any able to find out what is truly good but God alone, who is goodness itself; and His will the rule of goodness which none can find out or reveal but Himself (1 Corinthians 2:11). 2. It is needful that by conforming to the law given us by God, we may testify our obedience and subjection unto Him; withal acknowledging and witnessing to the world, that we account His will in all things to be most just, which we take unto ourselves as the rule of our actions. II. THE WILL OF GOD IS THAT ONLY, WHICH MAN IS TO LOOK UPON AND TAKE FOR HIS RULE TO GUIDE HIMSELF BY IN ALL HIS WAYS. 1. That by that means we may acknowledge God’ s absolute sovereignty when all things are done upon no other ground but because God will have it so. 2. Because nothing is infallibly good or holy but His will, as Himself is good and righteous, and there is no iniquity in Him (Deuteronomy 32:4), seeing nothing is fit to be the rule of other things but that which is in itself certain and unchangeable. III. GOD IS PLEASED NOT ONLY TO GIVE A LAW TO DIRECT US, BUT TO FURNISH US WITH ALL NEEDFUL MEANS TO FURTHER US IN THE OF THE DUTIES THEREIN. And this He doth, partly, to manifest the sincerity of His affection towards us, in desiring our salvation; and partly, to justify Himself in the condemnation of those that refuse so great salvation so many ways tendered unto them, and so obstinately refused. Let us, then, make use of such helps and means as God is pleased to offer unto us, as being assured that He really intends what He so many ways labours to draw us to embrace; and, secondly, as having need of such helps to support us; and, thirdly, being liable to the greater Condemnation, by despising and rejecting them. IV. THE MATTERS IN WHICH GOD TO TRY OUR ARE MANY TIMES IN OF NO GREAT . 1. To manifest our total subjection unto Him, when we are limited even in the smallest things. 2. To show us that it is only obedience and conformity to His will that God respects, and not She matter or substance of the thing itself in which He requires it. 3. To make our yoke the more easy, that we might be the more encouraged to obedience. V. OUR , AND , AND MUST BE USED IN FEAR AND WITHIN THE LIMITS OF . VI. IS A FEARFUL SIN IN GOD’ S ACCOUNT. And that especially because it is directed against the majesty of God Himself, whose authority is slighted and despised, when His laws and commandments are disobeyed. And, secondly, it opens a gap to all manner of looseness and disorder; nature knows no stay when it hath once passed the bounds of obedience, no more than a violent stream doth, when it hath once broken over those banks that before kept it in. VII. THE TERRORS OF THE LAW ARE USEFUL AND NEEDFUL, EVEN UNTO THE BEST AMONGST THE SONS OF MEN. VIII. DEATH AND ARE IN GOD’ S HAND, TO INFLICT THEM WHERE HE . The consideration hereof, cannot but revive the heart of God’ s servants, hated and persecuted by men of the world, when they know their life and breath is in God’ s hand, which therefore none can take away, but by His will and decree; and therefore-- 1. Not while God hath any use of their service here. 2. Not if they be of the number of Christ’ s redeemed ones, for whom He hath conquered death, and taken away the sting of it (1 Corinthians 15:55-57), and delivered them from the power of it. IX. ALL KINDS OF EVILS AND , PRESENT OR FUTURE, OUTWARD OR INWARD, ARE THE WAGES OF SIN. X. GOD’ S ARE CERTAIN AND , AS WELL AS HIS OF MERCY. Resting upon the same grounds which are in themselves infallible. 1. The holiness of His nature, by which He is constantly moved to take vengeance on sin, as well as to reward righteousness. 2. His unalterable truth, which is firmer than heaven or earth. (See Numbers 14:23-35). 3. His unresistible power (Deuteronomy 32:39). Secondly, directed to the same end which God aims at in all His ways and works, the filling of the earth with His glory (Numbers 14:21), advanced in the acts of His justice, as well as of His mercy. XI. AND FOLLOW SIN AT THE HEELS. (J. White, M. A.)A view of the covenant of works We have here an account of the original transaction between God and our first father Adam in paradise, while yet in the state of primitive integrity. In which the following things are to be remarked, being partly expressed and partly implied. 1. The Lord’ s making over to him a benefit by way of a conditional promise, which made the benefit a debt upon the performing of the condition. This promise is a promise of life, and is included in the threatening of death. 2. The condition required to entitle him to this benefit, namely, obedience. It is expressed in a prohibition of one particular, “ Of the tree of the knowledge of good and evil, thou shalt not eat of it.” 3. The sanction, or penalty in case of the breach of the covenant, “ In the day that thou eatest thereof thou shalt surely die.” 4. Adam’ s going into the proposal, and acceptance of those terms, is sufficiently intimated to us by his objecting nothing against it. Door. There was a covenant of works, a proper covenant, between God and Adam the father of mankind. I. I SHALL CONFIRM THIS GREAT TRUTH, AND EVINCE THE BEING OF SUCH A . 1. Here is a concurrence of all that is necessary to constitute a true and proper covenant of works. The parties contracting, God and man; God requiring obedience as the condition of life; a penalty fixed in case of breaking; and man acquiescing in the proposal. 2. It is expressly called a covenant in Scripture: “ For these are the two covenants, the one from Mount Sinai,” etc. (Galatians 4:24). This covenant from Mount Sinai was the covenant of works as being opposed to the covenant of grace, namely, the law of the ten commandments, with promise and sanction, as before expressed. At Sinai it was renewed indeed, but that was not its first appearance in the world. For there being but two ways of life to be found in Scripture, one by works, the other by grace, the latter hath no place but where the first is rendered ineffectual; therefore the covenant of works was before the covenant of grace in the world; yet the covenant of grace was promulgated quickly after Adam’ s fall; therefore the covenant of works behoved to have been made with him before. And how can one imagine a covenant of works set before poor impotent sinners, if there had not been such a covenant with man in his state of integrity? “ But as for them, like Adam, they have transgressed the covenant” (Hosea 6:7). 3. We find a law of works opposed to the law of faith. “ Where is boasting, then? It is excluded. By what law? of works? Nay; but by the law of faith” Romans 3:27). This law of works is the covenant of works, requiring works, or obedience, as the condition pleadable for life; for otherwise the law as a rule of life requires works too. Again, it is a law that does not exclude boasting, which is the very nature of the covenant of works, that makes the reward to be of debt. And further, the law of faith is the covenant of grace; therefore the law of works is the covenant of works. 4. There were sacramental signs and seals of this transaction in paradise. “ And now lest he put forth his hand, and take also of the tree of life, and eat, and live forever” (Genesis 3:22); and the tree of the knowledge of good and evil, mentioned in the words of the text. When we find, then, confirming seals of this transaction, we must own it to be a covenant. 5. Lastly: All mankind are by nature under the guilt of Adam’ s first sin Romans 5:12). And they are under the curse of the law before they have committed actual sin: hence they are said to be “ by nature children of wrath” (Ephesians 2:3), which they must needs owe to Adam’ s sin, as imputed to them. This must be owing to a particular relation betwixt them and him; which must either be, that he is their natural head simply, from whence they derive their natural being--but then the sins of our immediate parents, and all other mediate ones too, behoved to be imputed rather than Adam’ s, because oar relation to them is nearer--or because he is our federal head also, representing us in the first covenant. And that is the truth, and evidences the covenant of works made with Adam to have been a proper covenant. II. I shall explain THE NATURE OF THE OF WORKS. In order to do this, I shall consider--First. The parties contracting in this covenant. These were two. First. On the one hand, God Himself, the Father, Son, and Holy Ghost. “ And the Lord God commanded the man, saying,” etc. Genesis 2:16). God, as Creator and Sovereign Lord of man, condescended to enter into a covenant with man, His own creature and subject, whom He might have governed by a simple law, without proposing to him the reward of life. Thus it was a covenant betwixt two very unequal parties. And here God showed-- 1. His supreme authority over the creature man, founded on man’ s natural dependence on Him as his Creator (Romans 11:36). 2. His abundant goodness, in annexing such a great reward to man’ s service, which it could never merit (Hebrews 11:6). 3. His admirable condescension, in stooping to make a covenant with His own creature. Secondly. On the other hand was Adam, the father of all mankind. He must be considered here under a two-fold notion. 1. As a righteous man, morally perfect, endued with sufficient power and abilities to believe and do whatever God should reveal to or require of him, fully able to keep the law. That Adam was thus furnished when the covenant was made with him-- (1) Appears from plain Scripture: “ God hath made man upright” Ecclesiastes 7:29). (2) Man was created in the image of God (Genesis 1:27). And so-- (a) His mind was endowed with knowledge; for that is a part of the image of God in man (Colossians 3:10). (b) His will was endowed with righteousness (Ephesians 4:24). (c) His affections were holy (Ephesians 4:24). (d) He had an executive power, whereby he was capable to do what he knew to be his duty, and inclined to do. He was made very good Genesis 1:31); which implies not only a power to do good, but a facility in doing it free from all clogs and hindrances. (e) If he had not been so, that covenant could not have been made with him. It was inconsistent with the justice and goodness of God to have required that of His creature which he had not ability to perform given him by his Creator. Wherefore, before Adam could be obliged to perfect obedience, he behoved to have ability competent for it; otherwise that saying of the wicked and slothful servant had been true (Matthew 25:24). Use 1. How low is man now brought, how unlike to what he was at his creation! Alas! man is now ruined, and sin is the cause of that fatal ruin. 2. What madness is it for men to look to that covenant for salvation, when they are nowise fit for the way of it, having lost all the furniture and ability proper for the observation thereof. 3. See how ye stand with respect to this covenant; whether ye are discharged from it, and brought within the bond of the new covenant in Christ or not. But I proceed. Adam, in the covenant of works, is to be considered as the first man (1 Corinthians 15:47), in whom all mankind was included. And he was-- 1. The natural root of mankind, from which all the generations of men on the face of the earth spring. This is evident from Acts 17:26. 2. The moral root, a public person, and representative of mankind. And as such the covenant of works was made with him. As to this representation by Adam, we may note-- 1. That the man Christ was not included in it; Adam did not represent Him, as he stood covenanting with God. This is manifest, in that Christ is opposed to Adam, as the last and second Adam to the first Adam (1 Corinthians 15:45), one representative to another (verse 48). 2. Whether Eve was included in this representation is not so clear. I find she is excepted by some. It is plain that Adam was the original whence she came, as he and she together are of all their posterity. He was her head. “ For the husband is the head of the wife” (Ephesians 5:23). The thread of the history (Genesis 2:1-25) gives us the making of the covenant of works with Adam before the formation of Eve. The covenant itself runs in terms as delivered to one person: “ Thou mayest--Thou shalt” (verses 16, 17). From whence it seems to me that she was included. 3. Without question, all his posterity by ordinary generation were included in it. He stood for them all in that covenant, and was their federal head, that covenant being made with him as a public person representing them all. For-- (1) The relation which the Scripture teaches betwixt Adam and Christ evinces this. The one is called the first Adam, the other the last Adam 1 Corinthians 15:45). the one the first man, the ocher the second man (verse 47). Now, Christ is not the second man, but as He is a public person, representing all His elect seed in the covenant of grace, being their federal head; therefore Adam was a public person, representing all his natural seed in the covenant of works, being their federal head; for if there be a second man, there must be a first man; if a second representative, there must be a first. Again, Christ is not the last Adam, but as the federal head of the elect, bringing salvation to them by His covenant keeping; therefore the first Adam was the federal head of those whom he brought death upon by his covenant breaking, and these are all: “ For as in Adam all die, even so in Christ shall all be made alive” (verse 22). (2) Adam’ s breaking of the covenant is in law their breaking of it; it is imputed to them by a holy God, whose judgment is according to truth, and therefore can never impute to men the sin of which they are not guilty. “ All have sinned” (Romans 5:12). (3) The ruins by the breach of that covenant fall on all mankind, not excepting those who are not guilty of actual sin. Hence believers are said to have been “ the children of wrath, even as others” (Ephesians 2:3), and that “ death hath reigned over them that had not sinned after the similitude of Adam’ s transgression” (Romans 5:14). (4) The sin and death we come under by Adam, is still restrained unto that sin of his by which he brake the covenant of works. “ Through the offence of one many be dead. The judgment was by one to condemnation. By one man’ s offence death reigned by one. By the offence of one judgment came upon all men to condemnation. By one man’ s disobedience many were made sinners” (Romans 5:15-19). This representation was just and equal, though we did not make choice of Adam for that effect. The justice and equity of it appears in that-- 1. God made the choice; He pitched on Adam as a fit person to represent all mankind; and there is no mending of God’ s work, which is perfect Ecclesiastes 3:14). 2. Adam was undoubtedly the most fit choice. He was the common father of us all; so being our natural head, he was fittest to be our federal head. He was in case for managing the bargain to the common advantage Ecclesiastes 7:29), being “ made upright,” and furnished with sufficient abilities. And his own interest was on the same bottom with that of his posterity. Thus his abilities and natural affections concurring with his own interest, spoke him to be a fit person for that office. 3. The choice was of a piece with the covenant. The covenant, in its own nature most advantageous for man, though it could not be profitable to Job 35:7) was a free benefit and gift on God’ s part; forasmuch as man had not a claim to the life promised, but by the covenant. So that as the covenant owed its being, not to nature, but a positive constitution of God, so did the choice owe its being to the same. God joined the covenant and representation together; and so the consent of Adam or his posterity to the one was a consenting to the other. III. I COME NOW TO OF THE PARTS OF THE . Now, the parts of the covenant of works agreed upon by God and man were three--the condition to he performed by man, the promise to be accomplished to man upon his performance of the condition, and the penalty in case of man’ s breaking the covenant. The condition of the covenant of works: First. The first part is the condition to be performed; which was obedience to the law, fulfilling the commands God gave him, by doing what they required (Romans 10:5), upon the doing of which he might claim the promised life in virtue of the compact. So this was a covenant, a covenant properly conditional. For understanding of this, we must consider-- 1. What law he was by this covenant obliged to yield obedience to; and-- 2. What kind of obedience he was obliged to yield thereto. First. Let us consider what law he was by this covenant obliged to yield obedience to. 1. The natural law, the law of the ten commandments, as the New Testament explains it (Galatians 3:10). If it be inquired, How that law was given him? It was written on his mind and heart (Romans 2:15); and that in his creation (Ecclesiastes 7:29). Therefore it is called the natural law. 2. Another law which Adam was obliged, by the covenant of works, to yield obedience to, was the positive symbolical law, forbidding him to eat of the tree of the knowledge of good and evil recorded in the text. This law Adam had not, nor could have, but by revelation; for it was no part of the law of nature, being in its own nature indifferent, and altogether depending on the will of the Lawgiver, who, in a consistency with His own and man’ s nature too, might have appointed otherwise concerning it. But this law being once given, the natural law obliged him to the observation of it, inasmuch as it strictly bound him to obey his God and Creator in all things, binding him to love the Lord with all his heart, soul, mind, and strength. Hence it follows-- (1) That in as far as this law was obeyed, the natural law was obeyed; and the breaking of the former was the breaking of the latter also. (2) That whatever is revealed by the Lord to be believed or to be done, the natural law of the ten commandments obliges to the believing or doing of it. “ The law of the Lord is perfect” (Psalms 19:7). 1. Herein man’ s obedience was to turn upon the precise point of respect to the will of God, which was a trial of his obedience exactly suited to the state he was then in, and by which the most glaring evidence of true obedience would have been given. 2. Thus his obedience or disobedience behoved to be most clear, conspicuous, and undeniable, not only to himself, but to other creatures capable of observation; forasmuch as this law respected an external thing obvious to sense, and the discerning of any, who yet could not judge of internal acts of obedience or disobedience. 3. It was most proper for asserting God’ s dominion over man, being a visible badge of man’ s subjection to God. 4. It was a most proper moral instrument, and suitable mean, to retain man in his integrity, who, though a happy creature, was yet a changeable one. Secondly. Let us consider what kind of obedience to the law Adam was, by this covenant, obliged to yield, as the condition of it. To this two-fold law he was to yield-- 1. Perfect obedience. (1) Perfect in respect of the principle of it. His nature, soul, and heart behoved always to be kept pure and untainted, as the principle of action. (2) Perfect in parts, nowise defective or lame, wanting any part necessary to its integrity (James 1:4). (3) Perfect in degrees (Luke 10:27-28). 2. Adam was obliged to perpetual obedience (Galatians 3:10). Not that he was forever to have been upon his trial; for that would have rendered the promise of life vain and fruitless, since he could never at that rate have attained the reward of his obedience. But it behoved to be perpetual, as a condition of the covenant, during the time set by God Himself for the trial; which time God has not discovered in His Word. 3. Adam was obliged to personal obedience. Hence says the Lord, “ Ye shall keep My statutes and My judgments; which if a man do, he shall live in them” (Leviticus 18:5), which words the Apostle Paul quotes: “ Moses describeth the righteousness which is of the law, That the man which doth these things shall live by them” (Romans 10:5). The promise to be accomplished to man upon his performance of the condition. That was a promise of life (Romans 10:5), which was implied in the threatening of death in case of sinning. We come now to consider THE PENALTY IN CASE OF MAN’ S THE , not fulfilling the condition. This was death, death in its full latitude and extent, as opposed unto life and prosperity. This death was two fold. First: Legal death, whereby man sinning became dead in law, being a condemned man, laid under the curse, or sentence of the law, binding him over to the wrath of God, and to revenging justice. “ For as many as are of the works of the law, are under the curse. For it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them” Galatians 3:10). Thus was man to die the day he should break the covenant; and thus he died that very moment he sinned, because by his sin he broke the holy, just, and good law of God, set himself in opposition to the holy nature of God, and cast off the yoke of submission to his Creator. Secondly: Real death, which is the execution of the sentence Deuteronomy 29:19-20); the threatened evils and punishments contained in the curse of the law coming upon him. And of this there are several parts, all which man became liable to, or fell upon him, when he sinned. We take them up in these three--spiritual, natural, and eternal death. 1. Spiritual death, which is the death of the soul and spirit of man Ephesians 2:1, where the apostle mentions a being “ dead in trespasses and sins” ). This results from the separation of the soul from God, by the breaking of the silver cord of this covenant, which knit innocent man to God, causing him to live, and live prosperously, as long as it was unbroken; but being broken, that union and communion was dissolved, and they parted (Isaiah 59:2). Thus man was separated from the fountain of life, upon which death necessarily ensued. 2. Natural death, which is the death of the body. This results from the separation of the soul from the body. It is two fold--stinged and unstinged death. Unstinged death parts the soul and body indeed, but not by virtue of the curse for sin. This is the lot of the people of God (1 Corinthians 15:55), and is not the penalty of the covenant of works; for that is death with the sting of the curse (Galatians 3:10), which death Christ died, which penalty He paid, and so freed believers from it Galatians 3:13). So that there is a specified difference betwixt the death of believers and that death threatened in the covenant of works; they are not of the same kind, no more than they die the death that Christ died. 3. Eternal death, which issues from the eternal separation of both soul and body from God in hell (Matthew 25:41). This is the full accomplishment of the curse of the covenant of works; and presupposes the union of the soul and body, in a dreadful resurrection to damnation; the criminal soul and body being brought forth from their separate prisons and joined together again, that death may exercise its full force upon them forever and ever. I shall consider THE SEALS OF THE OF WORKS, WHEREBY IT WAS TO ADAM. It has pleased God to append seals to His covenants with men in all ages, for the confirmation of their faith of the respective covenants; and this covenant seems not to have wanted some seals appended thereto for the same effect. 1. The tree of the knowledge of good and evil (Genesis 2:17). Whatever it was, it was not so called, as having a power really to make men wise. So the tempter pretended (Genesis 3:5), but he was a liar from the beginning (John 8:44). But it was a sign both of good and evil; sealing to him all good while he should abstain from it, and evil if he should eat of it; and so confirming his faith in both parts of the persuasion of it. And eventually, by eating of it, he knew good by the loss of it, and evil by the feeling of it. Though it was not to be touched, it might be seen, even as the rainbow, the seal of the covenant with Noah. 2. The tree of life (Genesis 2:9). The which, though it might be an excellent means of preserving the vigour of natural life, as other trees of paradise also, yet it could not have a virtue in itself of making man every way immortal. But it was a notable sacramental sign of life and eternal happiness, according to the nature of that covenant. Here, as in a glass, ye may see several things, concerning God, concerning man in his best estate, concerning Christ, and concerning man in his present fallen state. 1. Concerning God, look into this covenant, and behold-- (1) The wonderful condescension of God, and of His goodness and grace toward His creature man. (2) The spotless holiness and exact justice of God against sin. 2. Concerning man in his state of primitive integrity. (1) Man was a holy and happy creature in his first state. (2) Man at his best estate, standing on his own legs, is a fickle creature, liable to change. 3. Concerning Christ the Saviour of sinners, behold here-- (1) The absolute necessity of a Surety in the event of a breach of this covenant. (2) The love of Christ to poor sinners in becoming surety for broken man. 4. Concerning man in his fallen state. (1) It is no wonder, that however scarce good works are in the world, yet working to win heaven is so very frequent. Legal principles and practices are natural to men; the covenant of works being that covenant that was made with Adam, and in him with all mankind, and so after a sort engrained in man’ s nature. And nothing less than the power of grace is able to bring man from off that way, to the salvation by Jesus Christ (1 Corinthians 1:23-24). (2) Salvation by works of our own is quite impossible; there is no life nor salvation to be had by the law, “ For as many as are of the works of the law are under the curse” (Galatians 3:10). (T. Boston, D. D.)Of the covenant of works I. To show WHY GOD ENTERED INTO THIS WITH MAN. 1. For His own glory, which is the supreme end of all His actions. More particularly-- (1) To display the lustre of His manifold or variegated wisdom Ephesians 3:10). (2) To show His wonderful moderation. For though He be Sovereign Monarch of the world, and has absolute power over all creatures to dispose of them as He pleases, yet, in covenanting with man, He sweetly tempered His supremacy and sovereign power, seeking, as it were, to reign with man’ s consent. (3) For the praise of the glory of His grace. It was free condescension on God’ s part to make such a promise to man’ s obedience. (4) For venting His boundless love in the communications of His goodness to man. (5) For the manifestation of His truth and faithfulness in keeping covenant with His creature, which could not otherwise have been so gloriously discovered. (6) That He might be the more cleared and justified in resenting the injuries done Him by the disobedience of His creatures, with whom He had condescended to deal so graciously. For the more condescension and goodness there is on God’ s part, the greater ingratitude appears on man’ s part in trampling on the Divine goodness, But-- 2. God condescended to enter into covenant with man for man’ s greater good. (1) That thereby He might put the higher honour upon him. (2) To bind him the faster to his duty. The Lord knew man’ s mutable state, and how slippery and inconstant the heart of man is, where confirming grace is not vouchsafed; therefore, to prevent this inconstancy incident to man, a finite creature, and to establish him in His obedience, He laid him under a covenant obligation to His service. (3) That his obedience might be more cheerful, being that unto which he had willingly tied himself. God chose to rule man by his own consent, rather than by force. (4) For his greater comfort and encouragement. By this he might clearly see what he might expect from God as a reward of his diligence and activity in His service. (5) That He might manifest Himself to him, and deal with him the more familiarly. The dealing by way of covenant is the way of dealing betwixt man and man that hath least of distance in it, and most of familiarity, wherein parties come near to each other with greatest freedom. II. I come now TO MAKE SOME OF THIS SUBJECT. 1. See here the great and wonderful condescension of God, who was pleased to stoop so low as to enter into a covenant with His own creature. 2. See what a glorious condition man was in when God entered into a covenant with him. 3. See that God is very just in all that comes on man. He set him up with a good stock, in a noble case, making him His covenant party. He gave him the noblest undeserved encouragement to continue in his obedience, and told him his hazard if he should disobey. So that falling he is left without excuse, his misery being entirely owing to himself. 4. See the deplorable condition of all Adam’ s posterity by reason of the breach of this covenant. They are under the curse of the law, which is an universal curse, and discharges its thunder against every person who is naturally under that covenant, and has not changed his state. 5. This serves to humble all flesh, and beat down the pride of all created glory, under the serious consideration of the great loss we have sustained by Adam’ s fall, and the sad effects thereof upon us. We Have lost all that is good and valuable, the image and favour of God, and have incurred the wrath and displeasure of a holy God. 6. See the unsearchable riches of Divine grace, in providing a better covenant for the recovery and salvation of fallen man. 7. There is no wonder, that however little good is wrought in the world, yet working to win heaven is so frequent. We have sufficient evidence of the covenant of works being made with man as a public person, seeing it is yet natural to us to do that we may live, and to think that God will accept us for our works’ sake. 8. See your misery, all ye that are out of Christ. This covenant is your way to heaven, which is now impossible. Tell not of your good meanings and desires, your repentance, and your obedience, such as it is; and think not to get life, salvation, and acceptance thereby. For the covenant ye are under admits of no repentance, no will for the deed. It requires nothing less than perfect obedience, which ye are incapable to give. 9. Therefore give over this way of seeking life by the broken covenant of works, and come to the Lord Jesus Christ; lay hold on the better covenant, and come up to Christ’ s chariot (Son 3:9-10), which will drive you safely to eternal life and glory. That chariot which the first Adam drove, went not far till it was all shattered, and made unfit to carry any to heaven. It breaks with the weight of the least sin; and so you can never think it will drive to heaven with you (Romans 8:1-39). But come into the chariot of the covenant of grace, and ye will be safely carried in it to the land of eternal rest and glory. (T. Boston, D. D.)The law of paradise A right understanding of this law of paradise is necessary, in order to get a clear knowledge of the most essential and fundamental doctrines of the gospel; and no less necessary in order to detect and refute many great and dangerous errors which have prevailed, and which still prevail, in the Christian world. I. I am to show that GOD HAS A RIGHT TO GIVE LAW to all His intelligent creatures. It is the part of a superior to give law to an inferior. Every lawgiver must be supreme, in respect to those to whom he gives law. God is by nature supreme in all His natural and moral attributes. His power is superior to the united power of all created beings. His wisdom is superior to their united wisdom. His goodness is superior to their united goodness. He stands supreme among the whole intelligent creation, in point of power, wisdom, and goodness, which are the most amiable and essential qualifications of a lawgiver. This supremacy alone is sufficient to give Him the throne of the universe, and clothe Him with the highest possible authority, to give law to all His intelligent creatures in every part of His vast dominions. But here the important point to be considered is, how God enacts His will into a law or rule of duty to the subjects of His moral government. This He does, by publishing His will to them in a certain manner. By publishing His will, I say, because there is no necessity of His publishing His design, intention or determination. This, as a lawgiver, He has a right to keep a secret in His own breast. But He must publish His will, that is, His pleasure, in order to make His will or pleasure a rule of duty of legal obligation. And He must also make it known in a certain manner, to give it the force and obligation of law; or in other words, He must publish His will in the form of law. 1. In the first place, He must specify the persons or beings to whom He speaks authoritatively. 2. Secondly, He must express His will in the form of a precept, or a prohibition, in order to clothe it with Divine authority. 3. Besides, thirdly, He must threaten to punish those who disobey His precepts or prohibitions, in order to give His will the form and force of law. There can be no precept nor prohibition without a penalty expressed or implied. The penalty is the sanction of a law, and expresses the whole authority of the lawgiver. II. It is now easy to show that GOD DID GIVE A PROPER LAW TO ADAM respecting the tree of the knowledge of good and evil. These words were addressed to Adam personally; they contained a precise prohibition, which was sanctioned by a precise penalty. Adam was the very person prohibited; the thing prohibited was his eating of the tree of the knowledge of good and evil; and the penalty annexed was death: “ In the day that thou eatest thereof, thou shalt surely die.” This was a proper law in distinction from any covenant, or constitution. III. I am next to show WHEREIN THIS LAW OF WAS LIKE ALL OTHER DIVINE LAWS. Here it is easy to mention several important points of resemblance. 1. It was like all other Divine laws in its nature. Every Divine law which was given to Adam, and which has ever been given to his posterity, has required the heart, or internal holiness. 2. The law respecting the tree of the knowledge of good and evil was like all other Divine laws in its extent. It extended to all who were specified in it, and to no others. 3. The law of paradise was like all other Divine laws in regard to its condemning power. Every Divine law has a condemning power; that is, a power to condemn those who are bound by it, and actually transgress it. And the law given to Adam, respecting the tree of the knowledge of good and evil had the same condemning power, and did actually condemn those who were guilty of eating the forbidden fruit. IV. Wherein the law respecting the tree of the knowledge of good and evil was UNLIKE SOME LAWS which God has given to mankind. And here I can think of but one point of difference worthy to be mentioned; and that is, in respect to duration. This law was given to our first parents, to try their love and obedience; and as soon as it had answered this purpose, it ceased of course to have any legal force or obligation. V. WHAT THE LAW TO ADAM, IN CASE OF . The words of the law are plain and explicit. “ But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die.” (N. Emmons, D. D.)The threatened death Our business in now to consider the import and the extent of this penalty. What are we to understand by this threatened death? What is the true construction of the language: “ In the day that thou eatest thereof thou shalt surely die” ? Let us first inquire whether bodily death, the dissolution of the physical organization, is embraced in the threatened penalty? Is there good ground to believe, either from the teachings of Scripture, or from any other source, that this is at least a part, if not the whole, of the punishment which was denounced and executed on our first parents? We answer at once that we know of no reason whatever for thus thinking. That corporal death does not include the whole of what was threatened, we suppose that there is little occasion for attempting to show to any here; and I hope to be able to convince the most of you, in the course of my discussion, that there is no evidence that it constitutes any part of the original threatening. I will not say that physical pain and bodily dissolution are not and cannot be, in any case, the fruit of sin and a part of its punishment; but there is force in the allegation, that as sin is the transgression of a moral law, and a moral offence, its proper punishment should first and chiefly be looked for in a disturbed state of the moral feelings and the moral relations. Since the seat of sin is the mind, it is mainly, no doubt, in the mind that its punishment should be sought. We cannot argue from the words in the text--“ Thou shalt surely die” --that bodily death forms any part of the evil thus signified. This language may just as well be interpreted of moral or spiritual death, as of corporeal. The terms “ die” and “ death” are often used in the Bible to denote nothing beyond spiritual death, or that state of mind, that feeling of guilt, condemnation, and misery, which immediately succeeds the transgression of the Divine law. But is there not a reason, in the language of the threatening itself, which unavoidably drives us to the spiritual sense? The terms employed are: “ IN THE DAY THAT THOU EATEST THEREOF, thou shalt surely die.” Now if we suppose here any reference at all to bodily death, if we consider this idea as in any manner included in the expression, “ Thou shalt surely die,” we at once involve ourselves in a great and apparently inextricable difficulty. We compromise the veracity of God; we make Him pronounce a sentence which He does not execute; for Adam and Eve did not die corporeally, did not suffer the extinction of their natural earthly life the very day in which they partook of the forbidden fruit, but lived, according to the account which we have of them, hundreds of years after this time. Is there, then, any way of avoiding the conclusion that bodily death is no part of the threatening pronounced against them? I certainly know of none. Let us see, however, what has been offered in order to meet this difficulty. It has been maintained by some, and is perhaps the common view, that although Adam and Eve did not actually suffer bodily death on that day, yet they then became mortal; they underwent a sudden change in their physical organization, which made them liable to death, and rendered it certain that their bodies would ultimately decay and perish. Death, according to this view, then began to work in them, inasmuch as they then became liable to bodily pains and diseases, which, by the appointment of the Creator, end in corporeal death. Now, satisfactory and consistent as this explanation may have been deemed by many, I trust I shall disturb no one in saying, that it is wholly incapable of support. It is, in fact, a mere supposition, invented, I believe, for the purpose of escaping a difficulty; and a supposition in favour of which there is not a particle of evidence. Especially we cannot accept it, when there are against it these two objections; first, that it assigns to the word “ die,” a meaning which it never has elsewhere, that of becoming liable to die; and hence, secondly, that it assumes that man was created physically immortal, endowed not only with an immortal soul, but with an equally immortal body; since otherwise his sin could not be spoken of as making him mortal. Let us then examine more particularly this assumption, that man had at the beginning a naturally imperishable body. The most that can be said of it is, that it is a mere human opinion, devoid of any precise and express warrant from the Bible. We believe that they received from their Maker a body which was subject to old age, decay, and death; and that their sin produced in them no immediate change in this respect. They were subject from the beginning to the great law of mortality, and had they always maintained their integrity, would, at the proper time, have passed out of their original corporeal life into some higher state of existence. The mere statement of this view is already some evidence of its correctness; for it corresponds in no way with our conceptions of the high dignity and destination of these first sharers of our nature, to suppose them encumbered forever with the shackles of a coarse material body, appointed always to dwell on the earth, and denied any other knowledge and happiness, than what might come to them in this region and under these physical conditions. The garden of Eden was, at best, but the fit receptacle of their infancy; and after a suitable time passed on earth, a period of existence in the body, it must have been the intention of their Maker to take them up, by translation, if not by death, to a nobler sphere. This view recommends itself to us as intrinsically reasonable. It accords with all our best and most natural conceptions. But we have, in favour of the view, something more than this strong internal recommendation, this conformity with our natural ideas of the high destination of man. The Scriptures themselves lend it their decisive confirmation. They teach us that the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; that He gave him for food every herb bearing seed, and every tree yielding fruit; and that He commanded him to be fruitful and multiply and replenish the earth and subdue it. This is an account of man, not as affected by sin, but as he was from the beginning. It is the description of his physical origin, of his sustenance, and of his appointment to exist in a succession of generations, till the world should be filled and subdued by his multiplied descendants. Now, can we fail to see, in all these carefully enumerated circumstances, the sure marks and evidences of a law of individual decay and dissolution? Is it not here clearly implied that our first parents were not exempted from any of the physical wants and changes which belong to men in general? Further evidence that man was created mortal is found in the sentence pronounced on him at the time of his transgression. The substantial import of the curse is: While thy life lasts, thou shalt toil for its support, and have experience of sorrow. The words take for granted that the bodily life was limited; but they do not at all intimate that it then became so; that the sin, just committed and now punished, had limited this life. Far less do we find in them any allusion to a suddenly produced change in the physical constitution, by which this, created immortal, was now rendered mortal. On the whole, these intimations in Genesis (and we know of no conflicting statements in other parts of the Bible) lead us to conclude that the bodily constitution of Adam and Eve was, from the beginning, in every respect essentially like our own. They had just such skin and bones, just such muscles and nerves as we have. They fed on similar food, and would just as surely have hungered and died without it. They were placed in like relations to all natural agents and natural laws. A further support to the view here urged is found in the fact that Christ came on earth in a mortal body. As He was wholly free from sin, and an example of the right condition of our nature morally, so we cannot help viewing Him as exempted from any liability to physical sufferings, which were not common also to our first parents before the Fall. If these were created with a body incapable of pain, want, and death, then they were thus far distinguished above Christ, the Lord from heaven. But this is a highly improbable supposition. We add that it did not belong to the design of Christ to save any from corporeal death. Still His salvation must be commensurate with the evils caused by sin; and we hence infer that a liability to physical death is not among these evils. Our Saviour nowhere teaches us to look upon the death of the body as in itself an evil, and to see in it a proof of our guilt. There is no difficulty in admitting that sin may render the prospect of dissolution and of what lies beyond it sad and fearful, while yet it is true that men would suffer dissolution if they had not sinned. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 2:18-25I will make him an help meet for him The creation of woman I. WOMAN WAS BROUGHT TO MAN IN ORDER THAT SHE MIGHT RELIEVE HIS BY . II. WOMAN WAS BROUGHT TO MAN THAT SHE MIGHT BE HIS IN THE OF LIFE. 1. To develop his intellectual thinkings. 2. To culture his moral sympathies. 3. To aid him in the daily needs of life. 4. To join him in his worship of God. III. WOMAN WAS BROUGHT TO MAN THAT SHE MIGHT RECEIVE HIS LOVE, , AND CARE. LESSONS: 1. The Divine compassion for a lonely man. 2. That marriage is to furnish man with true companionship of soul. 3. That marriage is to aid man in all the exigencies of life. (J. S.Exell, M. A.)The creation of woman 1. The occasion. 2. The resolution. 3. The preparation. 4. The presentation. (J. S. Exell, M. A.)Loneliness is not good 1. For intellectual development. 2. For moral culture. 3. For true enjoyment. (J. S. Exell, M. A.)Loneliness not good 1. For man’ s comfort. 2. For man’ s employment. 3. For posterity. (J. S. Exell, M. A.)The woman a help 1. For assistance in family government. 2. For the comfort of society. 3. For the continuance of the race. (J. S. Exell, M. A.)Complete solitude I. ADAM’ S WAS . II. This complete loneliness was A MARK OF OF LIFE. III. This complete loneliness, marking an imperfect life, was UNIQUE. (Urijah R. Thomas.)Genesis of woman I. OF THE PASSAGE. 1. A Divine parable. 2. Panorama of emergent woman. It is the golden hour for Divine instruction; for it is in dreams, in visions of the night, when deep sleep falleth upon men, that God openeth their ear, and sealeth up their instruction (Job 33:15-16). Wrapped in his deep sleep, Eden’ s dreamer beholds the vision of his second self. He sees his Maker taking from out of him one of his own ribs, forming it into a woman, and presenting her in all her glorious beauty to himself, to be to him henceforth that blessed mate for whom he has unconsciously sighed. And so his God has in very truth given to His beloved in his sleep (Psalms 127:2). Nor is it altogether a dream. Awaking from his sleep, he beholds still standing by him the fair blissful vision. Instinctively recognizing the community of nature, he joyously exclaims; “ This, now, is bone of my bones and flesh of my flesh; this shall be called woman, Isha because from man, Ish, was she taken.” II. MORAL MEANING. 1. Woman’ s formal inferiority to man. Woman, in the matter of outward, formal, scenic authority, is to yield to man. For every kind of organization, whatever it may be, political, military, financial, ecclesiastical, domestic, must have some kind of nominal head, or index finger--e.g., king, president, general, chairman, bishop, pastor, husband. Look at grand old fatherland. According to her theory of Government, England must have a monarch. And who sits on England’ s throne today? A woman--a pure, noble, true-hearted woman. But, because Victoria wears a crown as her nation’ s emblazoned figurehead, does it necessarily follow that she is intellectually superior to the Disraeli who holds her helm of state; or morally superior to the Spurgeon who preaches that there is another Sovereign, even one Jesus? Quite so is it with woman in her relation to man. According to Holy Scripture, she is subordinate to him. But this subordination implies in no sense whatever any essential inferiority. Woman is man’ s peer in all essential capacities--in capacities of sensibility, intellect, moral worth, humanhood. Woman is man’ s inferior simply in the matter of scenic, symbolic, formal authority. 2. Woman’ s essential equality. Man and woman, considered in their essence, are a unity. But, observe, unity implies complexity; that is to say, unity implies likeness and unlikeness, sameness and difference, community and diversity. (1) Community of man and woman. Woman is man’ s essential peer, his Alter Ego, his second self. There is nothing, then, in the essential nature of woman which should exclude her from the rights, privileges, activities, or duties, which inherently belong to the genus Homo. Whatever is legitimately open to man, not indeed as a man, but as a human being, is equally open to woman: for both are equally human. Woman as well as man can feel, think, reason, imagine, observe, classify, generalize, deduce. Woman as well as man can sell goods, plan buildings, make statues, resolve nebulae, discover elements, diagnosticate diseases, construct philosophies, write epics. There is nothing in the nature of woman as woman which should forbid her having a specific employment or vocation as distinctively as the brother brought up by her side. True, there are some things which woman cannot do as well as man: not because she is inferior in any of the essential attributes of humanity, but simply because she is inferior in the accidental element of physical strength. (2) Diversity of man and woman. Woman is something more than a supplement or appendix to man; woman is man’ s complement. Man and woman are the two poles of the sphere of humanity, opposite and complemental, complemental because opposite. And the one pole implies the other. Legislate as much as you please, you cannot abolish the fact of the sexes. Constituently, elementally the same, man and woman are organized on different bases. Like the stars, they differ in their glory (1 Corinthians 15:41). Each has certain excellences which are peculiar to each, and distinctive of each. Man’ s excellences are virtues; woman’ s excellences are graces; and I suspect that, in the judgment of Him who seeth in secret, the graces are diviner than the virtues. 3. Marriage a Divine institution. 4. The earthly marriage a type of the heavenly. (G. D. Boardman.)God’ s provision for man’ s needs I. GOD KNOWS AND ALL OUR WANTS, AND OUT OR HIS OWN MAKES TO SUPPLY THEM. And this-- 1. He must do, or else we should often perish. 2. And it is fit He should do so to magnify His free mercies. Let God’ s dealing with us move us to deal in like manner with our brethren, considering the poor and needy (Psalms 41:1) after the example of the disciples of Antioch (Acts 11:29). II. GOD’ S AND FAILS US NOT TILL IT HATH US WITH ALL THAT WE NEED THAT IS FIT FOR US. Let it quiet all our hearts in the consideration of our present condition, when our inordinate lusts provoke us sometimes to causeless complaints and murmurings upon supposed but mistaken grounds. Whereas-- 1. Either we have that which we conceive we want, as Hagar wept for want of water when she saw not the well which was fast by her Genesis 21:19). Or-- 2. That which we want would do us hurt and no good if we had it, as the Israelites found by experience when they murmured for want of flesh Numbers 11:33). III. A LIFE IS AN AND AN LIFE. From whence, then, came the affecting and admiring of a monastical life which crosseth-- 1. The very law of nature by which men are inclined to society; and-- 2. God’ s ordinance who hath appointed us-- (1) To cause our light to shine before men that they might glorify Him Matthew 5:16). And to serve one another through love (Galatians 5:13). So that a solitary life-- (a) Deprives God of His honour; (b) Men, and the Church especially, both of that increase of an holy seed, which they might have of the fruit of their bodies, of the comfort of their fellowship, the service of love which they owe, and of the examples of their godly lives; (c) Themselves in present, of many sweet comforts and needful helps, and hereafter of the increase of their reward enlarged according to the proportion of their present improving of their talents in advancing God’ s honour, and seeking and procuring the good of His children. IV. GOD TAKES NOT NOTICE OF OUR WANTS AS AN IDLE BUT, AS A HELPER, PUTS FORTH HIS HAND TO HELP US IN WHAT WE NEED. Let us do likewise--observe, take pity, and relieve. 1. Otherwise our brethren have no benefit by us if we express our compassion in words only, and not in deeds (James 2:16), but provelike clouds and wind without rain (Proverbs 25:14). 2. We make our own thoughts or words evidences against ourselves when we know what our brother needs and help him not, and provoke God to neglect us as we neglect Him. See what He threateneth in such a case Proverbs 24:11-12). V. GOD MAKES NOTHING BUT FOR SOME USE AND UNTO SOME END. VI. A WIFE IS NOT GOOD TILL IT BE NOT GOOD TO BE WITHOUT A WIFE. VII. A MAN MAY, AND IT IS GOD’ S WILL THAT HE SHOULD, BE THE BETTER FOR HIS WIFE. 1. Woe be to those foolish wives that pluck down the house which they should build (Proverbs 14:1), proving moths in their husband’ s estates by their idleness and wastefulness; and thorns in their sides, vexing those whom they should comfort, with their continual dropping; perverting those whom they should advise. 2. Let every man labour to be the better for his wife, and to that end-- (1) Let him labour to be good in the sight of God. (2) Let him look well to his choice, that he may take a godly wife, and a wife fit both for his condition and disposition. (3) Let him dwell with his wife as a man of knowledge, governing her with all meekness, instructing her, and bearing with her infirmities (1 Peter 3:7). VIII. IT IS ONLY GOD HIMSELF THAT MUST SUPPLY US WITH THAT WHICH WE STAND IN NEED OF. IX. NOTHING MOVES GOD TO TAKE ON US, TO SUPPLY US IN WHAT WE NEED, BUT HIS OWN BOUNTY AND . X. A WIFE IS BUT AN HELPER TO HER HUSBAND. Not his guide, for she was created for the man, not the man for her (1 Corinthians 11:9), and that too, inferior unto him, both in dignity, and usually in abilities. So that she is truly and worthily called the weaker vessel (1 Peter 3:7). XI. A WIFE CANNOT BE A GOOD WIFE UNLESS SHE BE A MEET AND A FIT WIFE. Answerable, if it may be-- 1. In blood and parentage (see 1 Samuel 23:1-29.). 2. In estate. 3. Education. 4. Especially in the temper of her disposition. 5. But above all the rest, in religion; seeing there can be no fellowship of righteousness with unrighteousness, nor of light with darkness (2 Corinthians 6:14). Least of all between married persons. (J. White, M. A.)God’ s provision to remedy man’ s loneliness God has always been thinking what would be for the man’ s good. How, then, does God propose to meet loneliness? By making another man? Why, when He made a man to keep Cain company, Cain killed him! It would seem to be one of the deepest laws of human nature that man must kill man, and that the only chance of keeping society together is by the marvellous influence of woman. For man to be alone means suicide; for two men to be together means homicide; woman alone can keep society moving and healthful. The woman and the little child are the saviours of social order at this day all over the world. For woman to be alone is as bad as for man to be alone. Safety is in contrast, and in mutual complement. Reverence for womanhood will save any civilization from decay. Beautiful and very tender is this notion of throwing man into a deep sleep to take a rib from him as the starting point of a blessed companionship. So much is always being done for us when we are in states of unconsciousness! We do not get our best blessings by our own fussiness and clever contrivance: they come we know not how. They are sweet surprises; they are born of the spirit, and are as untraceable as the veerings of the wind. This is the course of true love, and of marriages that are made in heaven. You cannot by searching, and advertising, and scheming find out a companion for the lonely soul. She will come upon you unconsciously. You will know her by a mark in the forehead which none but yourself can read. (J. Parker, D. D.)The creation of woman I. The Creator’ s care of man, and His fatherly concern for his comfort. 1. God’ s pity for his solitude. 2. His resolve to provide society for him. II. The creatures’ subjection to man, and his dominion over them. God brought the animals to Adam that he might name them, and so give a proof of-- 1. His knowledge. 2. His power. III. The creatures’ insufficiency to be a happiness for man. Observe-- 1. The dignity and excellency of human nature. 2. The vanity of the things of this world. (M. Henry, D. D.)Eve Let us speak of-- I. The woman. 1. Her creation. 2. The purpose God had in view in creating her. II. The wonderful institution by which man and woman are made one. It is wonderful that this institution should be found so early in human history. III. The glorious union of which this institution is a type. Adam is a type of Christ; and since Christ was the spouse of the Church, then Eve was a type of the Church. And our conclusion therefore is that the marriage of Adam and Eve, and the marriage institute altogether, is typical of the union between Christ and the Church. (T. W. Richards, M. A.)Lessons 1. How it is not said by God that it was not good for Adam to be alone, but for man to be alone; thereby in wisdom enlarging the good of marriage to man in general, that is, to some of all sorts, and not tying it to Adam alone, or to any sort only. Again, in saying it is not good, you see what the Lord regardeth in His actions and works, to wit, goodness and profit to the users, how good it may be, how comfortable: which is a good lesson for all such as regard in their deeds, their wills, their pleasures. Sis volo, sic iubeo, So will I, so command I; not respecting at all the good of any other. Shall sinful flesh disdain to do what the Lord of lords doth? He, though He have all power and authority, yet will not do only according to that, but He looketh how good it may be that He doth; and shall sinful flesh, dust and earth, upon a little authority be so proud, that their will must rule all actions? 2. Mark it with all your heart, how God doth consider before ever man see the want himself, what may be good for man, and entereth into purpose to make for him, and prepare for him what yet he wanted and had need of, saying, “ Let us make man a helper like himself.” Oh, how may we cleave and cling to the providence of this God in all comfort of our minds, that thus thinketh of what may be good for us before ever we think of it ourselves, and not only thinketh of it, but provideth it and prepareth it for us, saying in all matters as in this, Yet my servant such an one wanteth such a help, it is not good for him to be without it; come, therefore, let us prepare it for him, etc. 3. That woman is honoured with the title of a helper, not only showeth the goodness of the institution, as was noted before, but teacheth also how dear and beloved she should be to her husband, for whose good she was ordained and given. Who will not cherish, foster, and love what is given him for a help, not by man, but by God Himself? Her help chiefly consisteth in three things, in bearing him children, the comforts of his life, and stays of his age, which he cannot have without her. In keeping his body holy to the Lord from filthy pollution which the Lord abhorreth. The apostle so teaching when he speaketh thus, “ For the avoiding of fornication, let every man have his own wife.” And, thirdly, in governing his house, children, and family, and many ways tending his own person both in sickness and health. These all and everyone are great helps, and therefore the woman justly to be regarded for them. 4. But whereupon was woman made? Surely not of an outward but of an inward part of man, that she might be dear to him even as his inwards. Not of the head of man, lest she should be proud and look for superiority. Not of the foot of man, lest she should be contemned and used as for his inferior; but of his side, that she might be used as his fellow, cleaving to his side as an inseparable companion of all his haps whilst they two live. And as the rib receiveth strength from the breast of man, so doth the woman from her husband: his counsel is her strength, his breast should she account of to be ruled and governed by in all her ways, and seek to please him and ease him from all griefs as she any way can, knowing ever that she is most weak without her husband’ s breast, from which cometh all her strength and good comfort at all times. No creature had his mate made of his own flesh but man, and therefore no creature under heaven should be like man in the love of his mate, but man above them all. 5. It is, if you mark it, not only said that God made woman, but that He brought her to man: and thereby we are taught, that marriage is not every meeting of man and woman together upon their own heads, but when God bringeth them together, either to other: and God bringeth not together, except in His fear they meet with consent of parents and such as are interested in them. (Bp. Babington.)God’ s ordinance of marriage Let us pay particular attention to this language. Probably we have imagined the statement to mean that God would provide for man one who should be a helper to him, and whose nature and character would be suitable to his. Well, the words do mean this; but they mean also something more. Correctly rendered they would run thus: “ I will make him a help as over against him” ; or, “ so as to meet him” : that is to say, “ I will create for him one who shall tally and correspond with him as his counterpart.” And the expression seems to point to that oneness in diversity, to that moral, intellectual, and spiritual adaptation of one to the other,--which exists between the woman and the man. Why were the man and the woman not created apart, as the animals were, and afterwards brought together? Because Adam was to be the inclusive head of the human race: all were to be derived from him; he was to be the fountain from which every stream should flow. Therefore it was necessary that woman should not have an independent, but a derived existence--an existence derived from the federal head of the human race. As St. Paul says, “ Man is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man.” I. Now in commenting upon the passage, let us take this as the thought which rises first before the mind--THAT IT WERE WELL IF THE BETWEEN THE TWO SEXES, AND BEARING UPON THE TIE, WERE LOOKED UPON AS BEING SERIOUS MATTERS. Of course no sensible man would speak in an unnaturally solemn tone about them. He would throw bright and cheerful colours upon the subject of courtship and marriage. He knows that this entrance into life ought to be characterized by joyousness. But yet, underlying the joyousness, there should be, we venture to think, for Christian people, a sense of seriousness and responsibility. Young women, for instance, should understand and value the influence which they exert in the world; whereas, too often, in their intercourse with the other sex, they condone worthlessness of character for the sake of showy and attractive qualities. And as to men, if they would see the relation of the sexes in the light which this narrative of Genesis throws upon it, the), would be more characterized than perhaps they are by chivalrous respect for womankind. They would honour a woman because she is a woman. II. Our second thought ITSELF WITH THE SUBJECT OF WHAT IS CALLED “ WOMEN’ S RIGHTS.” Now let us see our way clear in this matter. We do not suppose that the great end of woman is to get married: many say so and think so; but so do not we. Still less do we wish to be understood as implying that a woman is justified in regarding herself, or that others are justified in regarding her, as having in any considerable degree failed of the object of her existence, if circumstances should lead her to remain in a single condition. Yet whilst holding the view of the essential and independent dignity of womanhood, we lament over that mismanagement of human affairs, which necessitates in so many human beings a life of celibacy; and we trace up to the fact of the immense and most disproportionate preponderance of women in our modern civilization, the existence of many of the evils which are sapping the foundations of our social prosperity. “ Well,” you may say, “ there is the fact: you cannot alter it.” No: I know that we cannot alter it; but we can try to make the best of it. Recognizing that there are, and that as matters now stand there ever must be amongst us large numbers of unmarried women, we would do all we could to make it possible for them, or at least for many of them (for some do not require it), to attain to a position of independence by means of their own honest exertions. This, at the very least, is our duty. But do we fulfil it? Of course we do not. I need not say that in the case of the educated classes, and in the case of those who come immediately below them, the way to independent subsistence for women is barred and blocked up by innumerable obstacles, that the sleepless dragon of popular prejudice guards most of the avenues of access to the golden fruit of honourable success, and that those few women who, as the pioneers of the advance of their sex, contrive by persistent energy to break through the circle of iron that encompasses them, are only too likely to acquire an unattractive and unfeminine hardness, from the very strength of the effort which enables them to force their way. There is something here which is wrong, and wants amending. Our social arrangements necessitate celibacy for hundreds of thousands who, probably, would not embrace that condition by choice. And then we frown upon their efforts if they struggle to maintain--might they be permitted to do so--an independent foothold upon our common earth. One last thing more let me say, and this of the same general character with what I have already ventured to advance. I have no manner of sympathy with the cackle and clatter we sometimes hear about the relative excellencies of the two sexes--about the superiority of one or the inferiority of the other. To me the idea that a woman wants only a “ clear stage and no favour,” wants training, and education, and suitable circumstances, in order to develop as big a brain and as vigorous a muscle as man, and so to be able to cope with him in the struggle of life--to me such a thought is unutterably repulsive. The great charm of a woman is that she is diverse from man: not a man in a lower stage of development. She is the complement of the man: her nature, her disposition, her powers, supply what is lacking in his. The two together make a completed orb: apart they are only segments of the circle. But in order to stand in this relation to each other, it is obvious that they must not be alike, but diverse. I believe with our great modern poet, that “ woman is not undeveloped man, but diverse.” Nay, and I believe that the sexual differences of character, and disposition, and faculty, and nature generally which exist upon earth, will be found--of course in a certain modified form--to exist in the kingdom of heaven. (G. Calthrop, M. A.)Eve God does nothing without a purpose: and therefore “ the rib, which the Lord God had taken from man, made He a woman.” We can readily understand that, had Eve been builded of the earth as Adam was, there would have been a relationship between them which was never intended. They might have been regarded as bearing towards each other in some degree the tie of a brother and sister, springing from the earth as the parent of both. But the love that was to exist between them was not designed to be the love of relationship, not the love of consanguinity, not the love of a brother and sister. Adam was to love Eve as being essentially a part of himself, as a friend that sticketh closer than a brother, as one that originated in himself, and actually derived her existence from his own body. And the great purpose which the Almighty had in view in this formation of woman was the institution of marriage. So that you are not to regard the formation of Eve simply as a creation of the woman, just as the formation of Adam was the creation of the man; but you must consider it as the production of Adam’ s wife, and as having involved in it the Divine purpose of the institution of marriage. And then you see at once why the peculiar process of creation was employed in taking the rib of Adam. And all this shows us and teaches us that marriage is a Divine institution of no ordinary import, and that its vows and obligations are to be regarded as in a high degree sacred. It should never be entered upon inconsiderately, nor should its festivity ever go on to such extent as to blot out its sacred character. If we fail to recognize its Divine appointment, and give it not the reverence which it claims by virtue of its Divinity, how shall we look for the Divine blessing? It should be all love--love from the beginning to the close of the compact; like the ring, which belongs to our ceremony, having no end, emblematic of eternal love. And this is a mystical love: it is not the love which nature plants and nourishes wherever she has established kinsmanship, or where she has joined soul to soul in the bonds of friendship. It is a mystic love, which takes its stand upon Divine institution, and can be traced only to the recorded circumstance of creation--“ The rib, which the Lord God had taken from man, made He a woman.” And it strikes us as a wonderful thing, that this institution should be found so early and so prominently placed among the brief records of creation. We should, perhaps, have rather expected that it would have had its position among the Levitical appointments. It behoves us, then, to inquire whether there was any special purpose of the Almighty, whether there was any hidden mystery involved in the institution. There appears to be something so remarkable in the creation of the woman, and there is something so expressive in Adam’ s remark: “ This is now bone of my bone and flesh of my flesh” ; and the appointment is altogether so wonderful, that there must be some meaning in the history beyond that which appears upon the surface, and beyond that which our remarks have hitherto included. Now, we know that in many particulars Adam was a type of Christ our Redeemer. “ Husbands,” says the apostle, “ love your wives, even as Christ also loved the Church, and gave Himself for it.” And, after speaking and exhorting concerning marriage, he quotes the very words employed by Adam at its first institution, and adds, “ This is a great mystery, but I speak concerning Christ and the Church.” If, then, Adam was the type of Christ, and Christ is the spouse of the Church, it follows as a logical deduction that Eve was a type of the Church. And our conclusion therefore is this, that the marriage of Adam and Eve, and the marriage institute altogether, is typical and emblematical of the union between Christ and His Church. And thus, in the very first page almost of the Bible (and there is hardly a page or a letter that has not reference to the same wonderful subject), we find redemption hinted at, and a Redeemer pointed out, and a Church suggested. Here is the gospel, here is the glad tidings of mediation in the very alpha of Divine revelation, and it is never lost sight of, even to the omega. And here, then, we arrive at the deep mystery of the marriage institute: here we learn why its appointment is such a prominent feature in the concise history of creation. If, then, we have reasoned correctly, and Eve be thus a type of the Church, then it would prove a matter of profitable investigation to observe how the position and the directions of Adam and Eve apply in their fulfilment to Christ and the Church. But we can only hint at these things, and leave this wonderful subject for private meditation. There can be no question but that the opening of Adam’ s side for the formation of Eve had had reference to that opening of the side of the second Adam for the formation of His Church, which took place upon the cross at Calvary; for the Church, the ransomed of Sion, owes all its existence and all its salvation to the water and the blood which issued upon the spear stroke of the soldier, and without which, we are told, there could have been no remission. And this opening of the side also was effected during a deep sleep; for, when the soldiers came to Him, they found that He was dead already: it was a deep sleep, the deep sleep of death. Let us, then, be true to ourselves and to our profession; so that, after having taken upon us the vows of marriage to Christ, we may never be spoken of as a wicked and adulterous generation. (T. W. Richards, M. A.)The family: its scriptural ideal and its modern assailants I. THE OF THE FAMILY IN NATURE. II. THE IDEAL OF THE FAMILY. The family is one of nature’ s combinations, being composed of several constituent parts; and it shows the same properties as are usually found in the other combinations of nature. In such combinations we find two things: first, a natural affinity or attraction of the parts to each other; and second, harmony and repose when the combination is effected, as if some invisible cement has been made use of to bind the whole into one. Harsh, frictional combinations are foreign to nature. The oxygen and hydrogen that combine to form water have a natural affinity to each other, and the product is so beautifully harmonious that no one could have fancied beforehand that water was not a simple substance. The most striking instance of harmonious combination in nature is that of light, where the seven colours of the rainbow give birth to a product in which the faintest trace of discord can never be found. Nature, in arranging her forces, makes a similar provision in that combination which we call the family. The intention of nature, or rather of the Creator, seems obvious here, although that intention is often frustrated by the perversity of man. In the first place, a natural affinity draws the man and woman together. There is not only the natural affinity of the sexes, but there is the individual attraction between one man and one woman, the desire to be closely related to each other, which is the true and natural foundation of marriage. It would be a very low view of the marriage relation that would make it flow from instinct alone. Man is surely much more than an animal. Has he not a spiritual nature that allies him to the higher orders of being, as really as his animal nature allies him to the lower? And when one human being is drawn to another with a view to the closest relation it is possible to form, surely this is not merely an attraction of the animal; the higher nature has a share in it too. We speak, at present, of what seems to be the purpose of the institution. We say that the law of affinity that governs all nature’ s combinations leads us to expect that the foundation of marriage should lie in an affinity or attraction, not of one part of man’ s nature merely, and not of the lower part of it merely, but of the whole. And when we turn to the Bible we find this view amply confirmed, for it is said, “ Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they twain shall be one flesh.” There must be some attraction of the higher nature to draw a man from his father and mother, to whom his best affections would naturally induce him to cling. In other words, true marriage has its foundation in the attractive power of love. And as love is its foundation, so also it is the cement designed to bind the two beings into unity, and give rise to that harmony which we have seen to characterize all nature’ s combinations. Differences of temperament, varieties of taste, diversities of will, diverse forms of natural weakness and natural temptation tend naturally to friction and discord. What provision is there in nature to counteract this tendency and secure harmony? Love is the moral cement of nature. By its magi¢ power, different temperaments become the complements of each other, opposing tastes find a method of reconciliation, and even contradictory wills, by learning to take and give, to bear and forbear, become like one. Perhaps it will be asked, Are you serious in affirming that marriage should always be founded on mutual love? Is not such an idea utterly Utopian? It may be: but Utopianism is not always the opposite of truth or of duty. If we were to lay it down as a proper rule of life that men should always speak the truth, it would seem utterly impracticable and Utopian; and yet it is a right and proper rule. When we speak of love we do not mean necessarily the state of ecstatic fervour which is commonly delineated in novels and which is sometimes found in actual life. That real affinity of hearts to each other which is the true foundation of marriage, may be, and often is, much more calm and undemonstrative. There is another important element that enters into the idea of a complete family, and in connection with which, too, provision is made in nature for harmonious combination with the other elements--namely, children. It is not difficult to see, either in theory or in practice, that children may very readily become a most discordant element. To bring about the needful and desirable harmony, the parents are furnished with two things, strength and affection. They have strength of body if not also of mind to enforce what they deem right; but the employment of sheer strength would only stir up the spirit of rebellion, and while producing a temporary submission, make the discord deeper in the end. Hence love, parental love, is supplied, to make the application of strength more smooth and more effective. The two must work together, otherwise evil ensues. Thus we see how, in the case of families, the great law of nature is exemplified which aims at making all combinations harmonious and efficient. If in the case of any family the combination is discordant, it is because the working out of the plan is abused in the hands of frail human beings. For it is a painful fact in this world’ s history that nothing so often frustrates the plans of providence as the intervention of man. When Divine arrangements fall to be carried into effect by the blind forces of nature, they are carried out with precision and certainty; but when they are dependent on the intervention of man, bungling and defeat are too often the result. III. THE PURPOSE OF THE FAMILY. 1. As regards the fellowship of husband and wife. It is to be remarked that the reason which is given in the second chapter of Genesis why God made woman is, that He might furnish the man with a suitable companion; it is not till afterwards that she is named Eve, in token of her motherhood, “ because she was the mother of all living.” Scripture views the relation of the married man and woman, therefore, as having an important end to serve in the Divine purpose, even apart from the continuation of the race. Man and woman come into this remarkable relation of unity in order to promote each other’ s welfare. True, there is often discord instead of unity. But unity is certainly attained in quite a sufficient number of cases to vindicate the wisdom of the arrangement. One thing is very certain: if this unity be not realized, the relation of husband and wife, instead of being beneficial, must be irksome and even disastrous to both. To be forced to live, eat, sleep, and worship together, while their hearts are at open discord, is simply awful. On the other hand, where there is substantial unity, the necessary interlacing of all the events of their life makes the unity the greater, and invests the relation with a more tender interest and a profounder sanctity. To bear the same name: to spend their days and nights in the same house and chamber; to share the same worldly goods; to be parents of the same children; to be partners of one another’ s joys and sorrows, cares and anxieties, perplexities and deliverances; to look to one another for counsel and cheer; to mingle their prayers and thanksgivings as none else can; to look back along the line of their lives, and think of all they have shared; to look forward, and think of the inevitable parting that is coming, and then of the reunion which faith expects; who shall deny that such experiences are fitted not only to deepen the unity which lies at the foundation of the relation, but to elevate the tone of life, purify the character, and sweeten the current of existence, as no other earthly influences can? Where the two are one flesh, there must be no contact with other flesh. And here, too, nature provides an abundant reward for those who are faithful to her order. Nothing keeps the fountain of conjugal love so pure and fresh as absolute faithfulness to the marriage bond. Even in pagan nations, there have been beautiful instances of a happy unity and the highest esteem between man and wife. Joseph Cook, in his Boston lectures, finds much in this connection to vindicate marriage on natural grounds. He instances the case of the wife of Phocion, the great reformer, who, when her husband was refused burial in Attic soil, went by night to burn the body, brought back his bones to Athens, buried them beneath her hearth, and blessed the place that thus afforded protection to the remains of a good and great man, until the Athenians, returning to their right minds, should restore them to the sepulchre of his fathers. More striking is the story told by Cyrus of Panthea, the wife of Abradatus. She loved her husband with a supreme affection. When taken captive by Cyrus, he asked her where her home was. “ On the bosom of my husband,” was in substance her reply; and when offered a dazzling position at the Court of Cyrus, she besought them to send her swiftly home. “ If ever there was a woman that regarded her husband more than her own soul, she was that woman.” Encouraging him to fight for Cyrus to show his gratitude, she sent him with her blessing to the battle in which he fell. Again she had offers of this world’ s glory; again her purpose was declared to be with her husband. “ I cannot justify Panthea in everything,” says Mr. Cook. “ She had been brought up to the stern opinions which justified suicide. She told her maid to cover her in the same mantle with her husband. Then she smote herself; put her head upon his breast, and fell asleep. Great nature is in that! You wish me to teach what science proclaims respecting family life. I must ask you to go back to the deepest springs of human experience. These women, Phocion’ s wife and the wife of Abradatus are sisters to us all, helpers to every age. They are crystalline water bursting up from the innermost rifts of human nature and society, and one in its purity with that rain which falls on all the hills, and is the real source, after all, of every one of these crystalline springs.” Even under Paganism there were thus influences strong enough to realize in at least some instances the true unity of husband and wife, and show to the world what kind of relation it was designed to be. Christianity has brought new influences into the field. A new pattern has been furnished of conjugal unity, and a new force for developing conjugal love (Ephesians 5:25; Ephesians 5:30). 2. The relation of parents and children. Now let us observe that the provision of nature for the bringing up of children is to place them under the charge of their two parents, both possessed of affection towards them, though in somewhat different proportions, and this provision for their upbringing is most essential. An essential desideratum for a child is moral training. Is this too hard and too heavy a task for parents? So it is affirmed by those who disparage the family institute, and who would gather children into barracks or other large establishments, where they would be brought up by the wisest and most experienced of the race, under the best conditions of efficient training. To commit such work to parents of average character, is objected to on two grounds; first, because where it is attempted, the work will be done ill, in consequence of the folly and ignorance of the parents; and second, because in a vast multitude of cases, it will not be attempted at all. That the qualifications needed for the right upbringing of children are within the reach of the ordinary run of parents, is sufficiently clear from the fact, that many a parent, in the humblest ranks of life, has discharged the duty with admirable success. When Dr. Livingstone composed a simple epitaph to be placed on the tombstone of his father and mother, the one thing which he desired to commemorate was the gratitude of their children to God for poor and pious parents. He refused to change the expression into “ poor but pious,” because he believed in the beneficial influences of poverty, in the nobility of character which it had fostered in them, and in the good he had got from it himself. Had he been brought up in luxury and splendour he would not have learned the habits that enabled him to open Africa at a cost of painful endurance and unflinching perseverance seldom equalled in the annals of mankind. It is not great intellect nor ample means that enables a parent to give a good upbringing to his children, but conscientious devotion to duty, the spirit of love, and a good example. These are qualities within the reach of every class. Much stress is to be laid on the last point--the good example. In estimating the moral value of the family as a whole, we must not lose sight of the influence which the children often have on the parents. “ What I learned from my children” might often be the subject of as interesting a narrative as “ What I learned from my parents.” What father has not found occasion to search deeper into truth from the strange questions which children so often put respecting things which older minds are apt to take for granted? The present writer, in his early ministry, had once occasion to hear the spiritual history of an afflicted woman, who was lying in bed, awaiting the last messenger. “ For many years,” she said, “ I did not see that I was a sinner, I did not think that I had seriously broken any of the commandments of God. But I had the misfortune to have an only son who ran away from me, and never wrote to me, or seemed to care to hear of me or from me. Then it flashed upon me that I had been just as unmindful of my heavenly Father, as my son had been of me. Though I had not been guilty of open sins, I had utterly neglected my duty to my heavenly Father. The words came into my mind, ‘ The ox knoweth his owner, and the ass his master’ s crib; but Israel doth not know, My people doth not consider.’ I got a new light on the whole of my life; I saw myself to be a great sinner; and I got no rest until I came to the cross, and was there sprinkled with the blood that cleanseth from all sin.” The presence of children in a house softens the heart, makes it more human and sympathetic. It brings men down from the stiff and serious attitude of business. It evokes the gentler and the more playful elements of our nature. It keeps the heart young and its affections fresh. But more powerful than anything yet noticed, is the effect on a right-minded man of the thought of his children in reference to his own temptations and dangers. There are evil pleasures whose attraction might prove too strong for some men, if the thought of their children did not come to check them. What would they think if these children were to do the same? 3. We note then, next, the relation of brothers and sisters. In a well-regulated family this is a very important factor. The ideal of the Christian home suggests the thought of Milton’ s Comus, where pure-minded brothers, admiring a dear sister’ s purity, are concerned lest, alone in the world, she should fall in the way of any of those bloated monsters that would drag even an angel into their filthy sty. But apart from this painful subject, what a blessed provision we have for the spread of mutual benefit in the contrasted qualities of brothers and sisters attached to each other, and deeply interested in each other’ s welfare! A great charm in the relation of brothers and sisters comes from the difference in their ages. The power to help on the part of the older is designed to develop the sense of responsibility, and when duly exercised, gives them some share in the parental government, and facilitates the work of the parents themselves. Moreover, there is a development of that tender spirit which intercourse with the weak stirs in the hearts of the strong. 4. In many families, besides brothers and sisters, there are also servants. 5. The friends and acquaintances of a family extend the horizon of interest, affection, and sympathy. (W. G. Blaikie, D. D.)Marriage I. THE TIE. This is really what it comes to. It is needless to discuss the question whether marriage ought to be dissoluble not only on the ground of adultery, but on that of cruelty, or of habitual drunkenness, or of insanity. The opponents of marriage as it now is, would be satisfied with no such enactments. The contract of marriage must be brought down to the level of a contract between partners in business, and the one must be rendered voidable precisely in the same way as the other. Is this, let us ask, apart altogether from Scripture, a fair or reasonable method of treating the contract of marriage? 1. Does it not overlook the very delicate and solemn nature of the relation established in marriage between man and wife? That contract is indeed without a parallel. It places the parties in a relation of intimacy and delicacy unapproached in any other. 2. This view of marriage subverts the provision of nature for the welfare of the young. What is to become of the children when a marriage is broken up on the ground that the father and mother are tired of each other? 3. An arrangement which would terminate the union of husband and wife whenever they happened to tire of it, would greatly discourage the exercise of forbearance toward each other when differences unfortunately did arise. 4. Such a policy would, moreover, leave little opportunity for repentance and reconciliation. Once the tie was severed, severed it must remain. But it may be contended, that what is called the arrangement of nature is a faulty arrangement, and in practice gives rise to evils so great that in order to remedy them you must have recourse to easy divorces. Are we to exalt into “ a plan of nature,” an arrangement which is so painfully fruitful of contention and misery? Yes, it is still the plan of nature; but it is the plan of nature perverted, frustrated, made abortive by some evil habit or vile indulgence which hinders the intention of nature from being fulfilled, as really and as wholly as a nail driven into the works of a watch hinders it from indicating the proper time. First among these perverting influences we must place the habit of drunkenness. Hitherto we have been dealing with the objection on grounds common to the Secularist and the Christian. But we cannot leave the subject without examining it also on the ground of Scripture. Let us remember that, according to Scripture, marriage and the family constitution were instituted while the human race was yet unfallen, and while the relation between God and man existed in all its fulness of blessing. The Fall did not abrogate the institution, but it made a great change in the conditions under which it existed. Discord ensued between man and God, discord in man’ s own soul between passion and conscience, discord in his social relations, discord between man and wife. Admitting, then, that in a vast number of cases marriage is the parent of discord and misery, which of two policies is the more worthy of support with a view to remedy this grievous evil? Are we to change the marriage bond as it has hitherto been, make the relation of married persons slack and easy, tie the knot so loosely that a very slight pull will undo it, and place what has hitherto been the most sacred of human obligations at the mercy of the whim of either party? Or shall we try to get this relation penetrated by the love of Christ, to bring the spirit of forbearance and forgiveness to bear on actual divergences, to exalt men’ s sense of the dignity and sacredness of the conjugal relation,--symbol as it is of the union of Christ and His Church; shall we try to quicken the consciences of parents in regard to the welfare of their children, to induce them to extend their view beyond the horizon of the present life, and to think of the momentous consequences for evermore of faithfulness on the one hand and neglect on the other? II. THE NURTURE OF . Another common objection to the family has reference to the best arrangement for bringing up children to be orderly, respectable, and useful citizens. We say it is family life. But in how many instances is the upbringing they get in their homes worse than useless--an education of blows and curses, of drunkenness and debauchery, ofsin and misery. In such cases, no doubt, you must supersede the family. But this is an extreme remedy, applicable only to the very worst case. And before this course is resorted to, every effort should be made to stimulate the sense of parental responsibility. To many it appears not only a simpler but a more efficient remedy for the evils of parental neglect, to take neglected children wholesale from their parents and bring them up elsewhere. But to make a promiscuous practice of this would be to do infinite harm. When Dr. Guthrie instituted his Ragged Schools, he provided no sleeping accommodation for his children; at night they returned to their parents; because of all things he was most anxious to preserve the interest of the parents in their children, and the interest of the children in their parents. We are not warranted to separate the children wholly from their parents except under two conditions: first, When it is certain that the children would he ruined if they should continue to live with them; and, second, when the parents are willing to give them up, let us say for emigration. (W. G. Blaikie, D. D.)Meaning of wife And now let us see whether the word “ wife” has not a lesson. It literally means a weaver. The wife is the person who weaves. Before our great cotton and cloth factories arose, one of the principal employments in every house was the fabrication of clothing: every family made its own. The wool was spun into thread by the girls, who were therefore called spinsters; the thread was woven into cloth by their mother, who, accordingly was called the weaver, or the wife; and another remnant of this old truth we discover in the word “ heirloom,” applied to any old piece of furniture which has come down to us from our ancestors, and which, though it may be a chair or bed, shows that a loom was once an important article in every house. Thus the word “ wife” means weaver: and, as Trench well remarks, “ in the word itself is wrapped up a hint of earnest, indoor, stay-at-home occupations, as being fitted for her who bears this name.” (Dictionary of Illustrations.)Woman, a helpmeet Joshua Reynolds met Flaxman the day after his marriage, and said: “ You are a happy man, but you are ruined for an artist.” He told his bride of it in great despondency. “ I wanted to be a great artist.” “ And, John,” said Annie, with the fire in her eye, “ a great artist you shall be!” He always said that was what made an artist of him. There was a young man in Switzerland, engaged in observing and classifying the Hymenoptera of his native land, when he was suddenly smitten with blindness. The calamity was so hopeless that marriage was absolutely forbidden by the father of his beloved. She waited, like a dutiful child, until she was twenty-one years of age; then, without concealment, and, in great sorrow, but honouring her father in disobeying him, she married the scientist, and immediately persuaded him to resume his studies. She carried on his experiments under his direction. She soon became more skilful than he had ever been in watching the operation of the curious creatures. And he became more exact in his generalization, in consequence of being shut up to his own reflections. The result was a work which astonished the world, and remains a classic and the first authority on the subject--the immortal treasure of Huber on bees! What will not the faithful love of a wife accomplish! God in heaven looks down upon nothing on earth so like the paradise above as trustful and helpful married love. Society in the family “ Family society,” says Henry, “ if that be agreeable, is a redress sufficient for the grievance of solitude. He that has a good God, a good heart, and a good wife to converse with, and yet complains that he wants conversation, would not have been easy and content in paradise, for Adam himself had no more.” Genesis 2:21-22 The Lord God caused a deep sleep to fall upon Adam The first sleep How profound is the mystery of sleep! It is one of those riddles of familiar life of which we know so little; about which thought will occupy itself and fancy speculate. Sleep has been beautifully spoken of by the Germans as the “ twin brother of death” ; and really the more earnestly we regard the subject, the more we see the likeness which has given rise to the observation. But sleep was born in the garden of paradise, ere its beauty faded and its glory grew dim; death sprung into existence amid the gloom and sorrow of a darkened world. Sleep came to man as a blessing: death as a curse. Strong as is the resemblance, there are points where it fails; but, since the Fall, sleep has become more like death; since the resurrection of Christ, death has become more like sleep. We who have sinned--in our sleep “ die daily” ; we who are redeemed--in our death “ sleep in Christ.” I think we have every reason to receive the words of the text as a record of the first sleep. Whether, as the nights of Eden came round in their starry and cloudless beauty, they brought to the first man the repose of sleep, alternating with his pleasant occupation of keeping and dressing the garden, I cannot tell; but I think the first sleep was not of this character; it has something special and peculiar in it, occurring by the direct interposition of the Creator. “ The Lord God caused a deep sleep to fall upon Adam, and he slept.” What a blessed sleep it proved! The first sleep has been succeeded by the troubled, diseased, and pain-fraught slumbers of a fallen race; and for us the mystery is mingled with fearfulness. I purpose to say a few words on the four kinds of sleep which naturally suggest themselves to the mind while musing on the subject of somnolency. I. THE DEEP, OR SLEEP, of which the first sleep was peculiarly the type and pattern. The physical condition of this sleep appears to be simply this, that the senses, tired from use, or acted upon by some influence from without, refuse to do their office, and cease to give to the soul intelligence of the external world. It is remarkable to think how, in such a sleep, all those functions of the body which are necessary to it as an organic structure, and which are generally performed without the soul’ s recognition, or particular notice, such as the pulsation of the heart, the circulation of the blood, the digestion of our food, go on uninterruptedly: but just those parts of our system which are the especial channels of communication between outward things and the reasoning, immaterial essence are affected. Surely there is a fearfulness in sleep. The soul, unconscious of its fleshly companion, exists in some strange state of suspension, hid in the hollow of its Creator’ s hand, and overshadowed by His covering wings. It is not with the present world of realities; nor with the past world of memory; nor with the future world of promise; but, held in life by the Preserver of men, and compassed about with Divine power, it waits the body’ s fitness to be used again. Such a state, indeed, is inconceivable; we can only refer the fact to the infinite and wonder working operation of God. It is the current supposition that the dreamless sleep is common at the present day. I have long had my doubts, however, whether since the Fall, men have ever slept this sleep. So completely do I look upon dreaming as one of the strongest physical effects of the Fall, I am inclined to think it always accompanies slumber, except when vision takes its place; and that what we imagine to be a dreamless sleep is only one in which our dreams are unremembered when we wake. This is somewhat confirmed by the fact of forgotten dreams being suddenly recalled to the mind, by some circumstance occurring hours or days after. It is very seldom indeed that we retain a recollection of what we have dreamed, immediately on awaking: the recall to the mind of the impressions it has received in sleep is generally incidental, and brought about by some connection with waking thoughts. II. THE SLEEP OF DREAMS. It is no uncommon thing to pursue a long and connected train of thought in sleep. The Bible is full of instances of God’ s speaking by this mode to His servants; and although we live in the days of gospel light, and not in the days of Urim and Thummim, dream and vision, shall we positively affirm that God never now by the instrumentality of dreams communicates warning and strength to His Church? Shall we altogether slight and scorn the testimony of John Newton concerning his dream of the ring? I think not. And yet let us not be idle, superstitious observers of dreams, they are but the “ divers vanities” of a fallen nature. If they weigh with us and depress our minds, let us carry them to God; if they afford us comfort in a time of sorrow, let us bless Him who useth the weak and the dishonourable things of this world to show forth His praise. III. THE , OR SLEEP. IV. THE TRANCE, OR SLEEP OF VISION. (The Protoplast.)Observations I. EVEN SLEEP AND QUIET REST ARE GIVEN BY GOD HIMSELF, AND ARE TO BE AS HIS . II. THOUGH GOD BE PLEASED TO HIS WORKS TO MEN, THAT THEY MAY BEHOLD THEM; YET THE MANNER HOW THEY ARE WROUGHT IS USUALLY HIDDEN FROM THEIR EYES. III. GOD TAKES CARE OF US, AND FOR US, EVEN WHILE WE SLEEP, AND THINK NOT ON OUR OWN AFFAIRS. And this as-- 1. He can do because He neither slumbers nor sleeps (Psalms 121:3-4). So, 2. He doth-- (1) To manifest His care over us, that our hearts may rest upon Him. (2)And to convince us that the means by which we are supported are not from ourselves, when we have no hand in those works which are done, not only without our help, but without our knowledge. IV. GOD TO VARY HIS WAYS IN ALL HIS . Matter is sometimes rude and unprepared, sometimes fitted for the effect to be produced, as seeds to produce herbs and plants. And so are His ways of working sometimes by means, sometimes without: sometimes by means agreeable, otherwise by contraries. All this He doth to manifest-- 1. His infinite wisdom (Psalms 104:24). 2. His almighty power, appearing in this, that He ties Himself to no means nor manner of working, but brings to pass anything by what way He pleaseth; so that the effect appears not to depend upon any means, but only upon the power of Him that worketh all in all. 3. That He may entice us by such variety, to search into His ways as His works are sought out by those that have pleasure therein (Psalms 3:2). V. GOD’ S WAYS AND WORKS ARE FULL OF HOLY . VI. THE WIFE MUST BE NEITHER HER HUSBAND’ S LORD NOR VASSAL. VII. A WIFE IS, OR SHOULD BE, A STRONG HELPER TO HER HUSBAND. VIII. GOD NOTHING OF US, NOR DOTH UNTO US, THAT MAY HURT US, OR UNDO US. Let nothing be grievous unto us that God either commands or lays upon us; remembering-- 1. That He may do with His own what He will. 2. And yet He hates nothing which He hath made. 3. And He can and will not fail to restore unto us abundantly, whatsoever we seem to lose, either in doing, or suffering by His appointment, that He may be no man’ s debtor. IX. GOD TAKES NOTHING FROM US BUT HE TAKES CARE TO IT UNTO US, SOME WAY OR OTHER. X. IT IS USUAL WITH GOD TO LEAVE WITH US NEAR AND LIVELY BOTH OF HIS MERCIES TO US AND OF OUR DUTIES. (J. White, M. A.)Observations I. GOD CAN CHANGE INTO WHAT FORM HE . II. GOD IS EXACT AND PERFECT IN ALL THE WORKS THAT HE . III. WOMEN, AS WELL AS MEN ARE GOD’ S OWN . IV. GOD HATH ALLOWED BUT ONE WIFE TO ONE MAN. V. THOUGH ALL THINGS BE MADE FOR MAN, YET HE CAN HAVE NO IN UNTIL GOD HIMSELF BESTOW IT ON HIM. Yea, when God hath put men’ s estates into their hands, yet our Saviour directs us to beg our allowance out of them from God, for the portion of every day. 1. Because all that we have or use is God’ s, who only sends them to us for our use, reserving the propriety of all to Himself. 2. That we may use all according to His direction, and not according to our own lusts. 3. That we may upon the better grounds expect His blessing upon that which we use, without which it cannot profit us. VI. EVERY CHILD OF GOD MUST DESIRE TO RECEIVE HIS WIFE FROM GOD’ S HAND. 1. By making choice of such a person, as is of His family, with whom He may converse as an heir with him of the grace of life. 2. Labouring to gain her by warrantable ways, prayer, advice, and mediation of godly friends, holy conferences, and godly propositions, not by carnal allurements, deceitfulness, enticements, or violent importunities. 3. And aiming at a right end therein, rather our increase in piety, and the propagation of an holy seed, than the advancing ourselves in our outward estates: remembering-- 1. That God only (who looks not as man on the outward appearance, bit seeth the heart) is able to direct us in our choice. 2. That it lays upon us a strong engagement to make an holy use of marriage, when we thus lay the foundation of it in His fear. 3. That it sweetens all the crosses which we may meet with in a married life; being assured, that if they fall upon us by His hand, they shall by Him be so sanctified unto us, that they as all things else, shall work together to our good. (J. White, M. A.)Observations I. GOD’ S OUGHT TO BE AND BY US WITH A HOLY AND . This rejoicing must be-- 1. In God, and not in ourselves; not so much that it is well with us, as that God’ s honour, in His mercy and truth, is manifested and advanced thereby. 2. And performed with fear and trembling (Psalm if. 11); and infinite abasement of ourselves before Him, upon the apprehension of our own unworthiness, of so great favours, after David’ s example (2 Samuel 7:18). And-- 3. May be publicly testified when God’ s favours are eminent and public, and especially when the Church is any way concerned in them: whence David, being a public person, promiseth a public thanksgiving in the congregation for those mercies, which though they lighted on Him, yet redounded to the benefit of his people also. II. WE MAY AND SHALL KNOW AS MUCH OF GOD’ S WAYS AND WORKS AS US, FOR THE AND OF US UNTO OUR DUTIES. As-- 1. That they are the works of His own hand (Psalms 64:9). 2. And those wrought in righteousness, mercy, and truth. 3. And for His only glory (Proverbs 16:4); and for our good, unto which all things work together (Romans 8:28); that men may fear, and trust in Him (Psalms 64:10). III. IT IS CONSENT THAT MUST MAKE THE BETWEEN MAN AND WIFE. IV. EVEN THE BEST AMONGST MEN NEED TO BE MINDED BOTH OF THEIR DUTY AND EVERY WAY. (J. White, M. A.)I. THE AND DESTINY OF WOMAN. Woman 1. Her position is inferior and subordinate. If the Scripture speaks plainly on any point, it most unequivocally asserts the superiority of man over the woman, both in his nature and in the sphere which by Divine appointment he is to occupy. How strange, then, it is, that our day should have given birth to so many schemes for raising her to the level of him, unto whom the supremacy has been so distinctly given. Even in innocence we have seen that woman was not man’ s equal: Eve, in her unsullied purity, was content to take a lower place than Adam, and to serve him according to God’ s ordinance. Experience confirms the truth stated in the Word of God--the inferiority of the female character. That woman’ s physical strength is less than that of man, is almost universally acknowledged. In all cases where power and daring are required, the work is given to man. From scenes of terror and danger woman instinctively shrinks, and man instinctively shields her. If it be said that the historic page records instances of her passing through them with undaunted mien; if the name of a Joan of Arc be cited as a witness to disprove my statement, I only answer, that the exception proves the rule. Is it not equally true, that woman’ s mental strength is less than that of man? Should it be urged, again, that the name of a De Stael, a De Genlis, or a Somerville certifies the possibility of the highest masculine mind being enshrined in a female form--if I admitted this--I would say, again, the exception proves the rule: but while I do not deny that a woman of the noblest and most exalted intellect may be superior to men of ordinary talent around her, I do not hesitate to say she is inferior, in her greatness, to a man of the highest genius. Compare woman at her best estate, with man at his best estate, and the disparity will tell itself strikingly. There has been no Isaac Newton in the ranks of the weaker sex. According to the woman’ s nature, God has appointed her position in the world. She is “ not to teach” ; she is “ not to usurp authority over the man” ; she is to be in “ subjection,” and “ under obedience.” 2. Her destiny is to occupy the next rank to him who was made “ a little lower than the angels” ; to share with him the government of the animal world; to stand by his side in all the life of the present; to give herself unto him, with all her powers, and all her affections; to sacrifice herself for him, with her peculiar devotedness and concentration of purpose; to draw near unto him when the society of his fellow man would be insupportable; and to speak to him when the voice of his fellow man would be jarring and discordant; to sympathize with him in the hour of sorrow; to cheer him in the hour of sickness; to re-animate him in the hour of listlessness; to aid him in the hour of difficulty; to encourage him in the hour of temptation: to be, in fact, his companion, his comfort, his cooperator, his friend. But, moreover, this destiny, under a dispensation of redemption, is to participate with him the blessings and privileges of the New Covenant--to share with him the duties and hopes of an inner and spiritual life; to receive with him the gift of immortality; to hold with him the title deeds of an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the eternal heaven. Surely there is nothing necessarily degrading in such a lot! All the ignominy and misery attached to it have been the effect of the woman’ s sin, and the woman’ s curse. We may say, in conclusion, using the apostle’ s words, “ Neither is the man without the woman, neither the woman without the man, in the Lord.” II. THE FOR WOMAN’ S WORK. 1. As a most important self-discipline, I would mention, first, that progressive cultivation of the mind which is carried on when the time for compulsory study is passed. There has been no mistake so fatal to the elevation of female character as the idea, that when the rubicon of the eighteenth year is crossed, a life of so-called pleasure, that is, a life of idleness and dissipation, is to succeed a life of mental application. 2. A woman’ s preparation for her office is greatly brought about by an experience of suffering. Sorrow, sanctified and sacred sorrow, gives the finest touches to her character. It produces in her that exquisite refinement of feeling, that acute susceptibility, that deep sympathy, for which woman is so distinguished. III. Woman’ s WORK itself. After all I have written, will it be thought strange if I say, that its nature may be expressed in one comprehensive word--ministration! It must be remembered that we are not considering woman in her direct relations to God as His creature, but in her direct relations to man as his help. In this point of view, her work may be regarded as consisting in ministration to man. In mental ministration, or a service unto his mind. In corporeal ministration, or a service unto his body. In spiritual ministration, or a service unto his spirit. 1. Mental ministration. Woman, as we have seen, meets man, not upon the footing of a passive slave, but of an intelligent assistant. It is her office to share his intellectual pursuits, and to aid him in his researches after natural knowledge and scientific truth. How is she to do this? By bringing her mind to bear upon his; by laying its treasures before him; by entering with appreciation and interest into the details of the discoveries of his genius, or even of the speculations of his imagination; by communicating to him her thoughts on the high and mysterious subjects which engage his attention. 2. Corporeal ministration. It is a woman’ s province to provide for man the trifles of life, things which contribute greatly to his comfort, and which are yet unworthy to engage much of his time and attention. The constitution of her nature is such, that household arrangements do not have with her that harassing effect on the mind, which is so peculiarly felt by one who would devote himself wholly to higher and more important matters. It is her office then to surround man with little luxuries; to give him little pleasures; to let him feel that he has cared for nothing, and yet has wanted nothing in the domestic economy of each successive day. 3. Spiritual ministration. Woman, as redeemed from the Fall, is a fellow heir with man of the grace of life. She is to walk with him in that narrow path which leads to the heavenly land, and much of her companion’ s progress therein depends instrumentally upon her own. Many a man has been hindered in the perfecting of holiness by the burden of a woman who has forgotten to do him service in the best and highest sense. The task of a Christian female is a very glorious one. She is to be the “ help” of the servant of God. Living with man, and bound to him by some close tie, it is her part to assist him in the devotion of all his energies to his Creator’ s glory; to aid him in his renunciation of the world, by showing that she is contented with the lot of God’ s children; to aid him in his liberality to those who are in need by proving that she looks upon money given unto the poor as lent to the Lord, and that she is willing to wait for the redemption of His bond; to aid him in the establishment of righteous authority in his household, by respecting his rule herself; to aid him in his obedience to duty’ s call, even when it leads him into the midst of danger, by counting his life less dear to her than his fulfilment of the will of God. IV. The attending woman’ s work. A few brief words will suffice for this last division of our subject. The highest recompense of woman consists in the honour and the joy of being employed for God, in the way of His own appointment. The creature’ s blessedness is connected with the consciousness of filling the place assigned by Jehovah’ s unerring wisdom, and of fulfilling His holy will. In proportion to a woman’ s greatness of mind, will be her satisfaction in the thought that she is occupying the station which God intended for her, and that she is accomplishing the service to which He has called her. Moreover, the work of ministration is its own reward. In drawing a woman out of self, in bringing her into sympathetic union with another; in giving her occupation and interest all the days of her life on earth; it is itself a means of happiness. Still God has permitted a further recompense to wait upon a female’ s fulfilment of her sacred office. For a married woman there is a peculiarly rich and sweet reward. It is beautifully set before us by Solomon, as a husband’ s trust, and a husband’ s praise. “ The heart of her husband cloth safely trust in her” (Proverbs 31:11). (The Protoplast.)A wedding sermon God’ s bringing Eve to Adam implieth five things:-- 1. His permission, allowance, and grant, for that Adam might thankfully acknowledge the benefit as coming from God, God Himself brought her. This bringing was the full bestowing her upon him, that they should live together as man and wife. 2. His institution and appointment of marriage as the means of propagating mankind. 3. For the greater solemnity and comely order of marriage. Adam did not take her of his own head, but God brought her to him. This honour and special favour God vouchsafeth mankind above all other creatures; He Himself, in His own person, maketh the match, and bringeth them together. 4. To dispense His blessing to them. The woman was created on the sixth day, as appeareth (Genesis 1:1-31); and it is said that when He had “ created them male and female, He blessed them” (verse 28). He doth enlarge things here, and explaineth what there He had touched briefly. When He had made the woman, He brought her to the man, and blessed them both together; showing thereby that when any enter into this estate, they should take God’ s blessing along with them, upon whose favour the comfort of this relation doth wholly depend. 5. For a pattern of providence in all after times. It is worth the observing, that Christ reasoning against polygamy, from Genesis 2:24, compared with Matthew 19:1-30. God having abundance of the spirit, as the prophet speaks Malachi 2:15), brought the woman to one man, though there was more cause of giving Adam many wives for the speedier peopling of the world, than there could be to any of his posterity. The point which I shall insist on is this:--That marriages are then holily entered into, when the parties take one another out of God’ s hands. I. I will show you in what sense they are said to take one another out of God’ s hands. II. Why this is so necessary to be observed. I. For the first, THEY TAKE ONE ANOTHER OUT OF GOD’ S HANDS TWO WAYS. 1. When His directions are observed. 2. When His providence is owned and acknowledged. 3. When His directions in His word are observed; and so-- (1) As to the choice of parties. (2) As to consent of parents. (3) As to the manner of procuring it, that they labour to gain one another by warrantable, yea, religious ways, that we may lay the foundation of this relation in the fear of God; not by stealth, or carnal allurements, or violent importunities, or deceitful proposals, but by such ways and means as will become the gravity of religion; that weanedness and sobriety that should be in the hearts of believers; that deliberation which a business of such weight calls for; and that reverence of God, and justice that we owe to all; that seriousness of spirit, and that respect to the glory of God with which all such actions should be undertaken (Colossians 3:17). (4) Especially clearing up our right and title by Christ. Meats, drinks, marriage, they are all sanctified by the word and prayer, and appointed to be received by thanksgiving of them that believe and receive the truth 1 Timothy 4:3-5). (5) For the end. The general and last end of this, as of every action, must be God’ s glory (1 Corinthians 10:31; Colossians 3:17). A Christian’ s second table duties and first table duties should have on them TO THE LORD. All the vessels of Jerusalem must have God’ s impress. More particularly our increase in godliness and the propagation of the holy seed must be aimed at. 2. When His providence is owned and acknowledged. It is the duty of them that fear God to own Him upon all occasions, especially in such a business. Heathens would not begin such a business without a sacrifice. There is a special providence about marriages. God claimeth the power of match-making to Himself, more than He doth of ordering any other affairs of men--“ Riches and honours are an inheritance from our fathers; but a goodwife is from the Lord” (Proverbs 19:14). II. WHY IS THIS SO A DUTY? It doth in a great measure appear from what is said already. But farther-- 1. It will be a great engagement upon us to give God all the glory of the comfort we have in such a relation, when you do more sensibly and explicitly take one another out of God’ s hands. 2. That we may carry ourselves more holily in our relations, it is good to see God’ s hand in them. Every relation is a new talent wherewith God intrusteth us to trade for His glory; and to that end we must make conscience to use it. 3. That we may more patiently bear the crosses incident to this state of life if God call us to them. They that launch forth into the world, sail in a troublesome and tempestuous sea, and cannot expect but to meet with a storm before they come to the end of their voyage. The married life hath its comforts, and also its encumbrances and sorrows. Now it will sweeten all our crosses incident to this condition, when we remember we did not rashly enter into it by our own choice, but were led by the fair directure and fair invitation of God’ s providence; we need not much be troubled at what overtaketh us in the way of our duty, and the relations to which we are called. That hand that sent the trouble will sanctify it, or He will overrule things so that they shall work for our good. If God call us into this estate, He will support us in it. 4. We may with the more confidence apply ourselves to God, and depend on Him for a blessing upon a wife of God’ s choosing, or a husband of God’ s choosing. We have access to the throne of grace with more hope, because we have given up ourselves to His direction--“ In all thy ways acknowledge Him, and He shall direct thy paths” (Proverbs 3:6). 5. It is a help to make us more ready to part with one another when God willeth it. It is the apostle’ s direction--“ The time is short, it remains that those that have wives be as though they had none” (1 Corinthians 7:29); not so as to be defective in our love to them and care over them; no, there is rather to be an excess than a defect here--“ Be thou ravished always with her love” (Proverbs 5:19); but as to a preparation of heart to keep or lose, if God should see fit, to be contented to part with a dear yoke fellow, or at least with an humble submission and acquiescence, when God’ s will is declared; and somewhat of this must be mingled with all our rejoicings, some thoughts of the vanity of the creature. . I. Let us seek God by earnest prayer when any such matter is in hand. It is a contempt of God, and a kind of laying Him aside, when we dare undertake anything without His leave, counsel, and blessing; and these are the things we are to seek in prayer. 1. His leave. Adam had no interest in Eve till God brought her to him, and bestowed her on him. Every one of us must get a grant of God of all that he hath; the Lord He possesseth the house that we dwell in, the clothes we wear, the food we eat; and so, in the use of all other comforts, we must have a license from God, and take His leave. God is said to have given David the wives that he had into his bosom. 2. His counsel and direction when the case is doubtful and our thoughts are uncertain--“ Lean not to thy own understanding” (Proverbs 3:5). We scarce know duties, certainly we cannot foresee events; therefore a man that maketh his bosom his oracle, his wit his counsellor, will choose a mischief to himself, instead of a comfort and a blessing. Therefore we ought chiefly, and first of all, to consult with God, and seek His direction, for He seeth the heart, and foreseeth events. 3. We ask His blessing. God doth not only foresee the event, but orders it; by His wisdom He foreseeth it, and by His powerful providence He bringeth it to pass. Therefore God, that hath the disposal of all events, when our direction is over, is to be sought unto for a blessing; for every comfort cometh the sooner when it is sought in prayer; and whatever God’ s purposes be, that is our duty. II. Advice to persons that are entering into this relation. 1. Negatively. See that God be no loser by the marriage. 2. Positively. Be sure that God be a gainer. These are the two proffers I have to make to you. 1. Negatively. Let not God be a loser; He never intended to give you gifts to His own wrong. Now that will be-- (1) He be not the only one and the lovely one of your souls. God must not have an image of jealousy set up; He must still be owned as the chiefest good. A wife is the delight of the eyes, but not the idol of the heart. (2) If you be diverted from the earnest pursuit of heavenly things, either by carnal complacency or distracting cares and worldly encumbrances. (3) God would be a loser if you be less resolute in owning God’ s truth than you were before. Oh, take heed of daubing in religion! We must hate all for Christ (Luke 14:26). 2. Positively. Let God be a gainer. (1) By your daily praises, and blessing God for His providence, that hath brought you into this relation--“ I obtained favour from the Lord.” (2) By living to God in this relation, performing the duties thereof so as your converse may be some lively resemblance of the communion between Christ and His Church (Ephesians 5:25-30). (3) By being mutual helps to one another in the best things, by the advancement of piety and godliness. The love of Christ doth not only enforce the husband’ s duty as an argument, but points forth the right manner of it as a pattern. Christ’ s love is sanctifying love: so should theirs be, such a love as showeth itself by sincere and real endeavours to bring about one another’ s spiritual and eternal good. Love one another, “ as heirs together of the grace of life” (1 Peter 3:7). (T. Manton, D. D.)A preparative to marriage Well might Paul say (Hebrews 13:4), “ marriage is honourable” ; for God hath honoured it Himself. It is honourable for the author, honourable for the time, and honourable for the place. Whereas all other ordinances were appointed of God by the hands of men, or the hands of angels (Acts 12:7; Hebrews 2:2), marriage was ordained by God Himself, which cannot err. No man nor angel brought the wife to the husband, but God Himself (Genesis 2:12); so marriage hath more honour of God in this than all other ordinances of God beside, because He solemnized it Himself. Then it is honourable for the time; for it was the first ordinance that God instituted, even the first thing which He did, after man and woman were created, and that in the state of innocency, before either had sinned: like the finest flower, which will not thrive but in a clean ground. Then it is honourable for the place; for whereas all other ordinances were instituted out of paradise, marriage was instituted in paradise, in the happiest place, to signify haw happy they are that marry in the Lord. As God the Father honoured marriage, so did God the Son, which is called “ the Seed of the woman” (Genesis 3:15); therefore marriage was so honoured among women because of this seed, that when Elizabeth brought forth a son (Luke 1:25), she said that “ God had taken away her rebuke,” counting it the honour of women to bear children, and, by consequence, the honour of women to be married; for the children which are born out of marriage are the dishonour of women, and called by the shameful name of bastards (Deuteronomy 23:2). As Christ honoured marriage with His birth, so He honoured it with His miracles; for the first miracle which Christ did, He wrought at a marriage in Cana, where He turned the water into wine (John 2:8). As He honoured it with miracles, so He honoured it with praises; for He compareth the kingdom of God to a wedding (Matthew 22:2); and He compareth holiness to a wedding garment (Genesis 2:11); and in the 5th of Canticles He is wedded Himself (Son 5:9). We read in Scripture of three marriages of Christ. The first was when Christ and our nature met together. The second is, when Christ and our soul join together. The third is, the union of Christ and His Church. These are Christ’ s three wives. As Christ honoured marriage, so do Christ’ s disciples; for John calleth the conjunction of Christ and the faithful a marriage (Revelation 19:7). And in Revelation 21:9, the Church hath the name of a bride, whereas heresy is called an harlot (Revelation 17:1). Now it must needs be, that marriage, which was ordained of such an excellent Author, and in such a happy place, and of such an ancient time, and after such a notable order, must likewise have special causes for the ordinance of it. Therefore the Holy Ghost doth show us three causes of this union. One is, the propagation of children, signified in that when Moses saith “ He created them male and female” (Genesis 2:22), not both male nor both female, but one male and the other female; as if He created them fit to propagate other. And, therefore, when He had created them so, to show that propagation of children is one end of marriage, He said unto them, “ Increase and multiply” (Genesis 1:28); that is, bring forth children, as other creatures bring forth their kind. The second cause is to avoid fornication. This Paul signifieth when he saith, “ For the avoiding of fornication, let every man have his own wife” (1 Corinthians 7:8). The third cause is to avoid the inconvenience of solitariness, signified in these words, “ It is not good for man to be alone” ; as though He had said, This life would be miserable and irksome, and unpleasant to man, if the Lord had not given him a wife to company his troubles. If it be not good for man to be alone, then it is good for man to have a fellow; therefore, as God created a pair of all other kinds, so He created a pair of this kind. We say that one is none, because he cannot be fewer than one, he cannot be less than one, he cannot be weaker than one, and therefore the wise man saith, “ Woe to him that is alone” (Ecclesiastes 4:10), that is, he which is alone shall have woe. Thoughts and cares and fears will come to him because he hath none to comfort him, as thieves steal in when the house is empty; like a turtle which hath lost his mate; like one leg when the other is cut off; like one wing when the other is clipped; so had the man been, if the woman had not been joined to him; therefore for mutual society God coupled two together, that the infinite troubles which lie upon us in the world might be eased with the comfort and help one of another, and that the poor in the world might have some comfort as well as the rich; for “ the poor man,” saith Solomon, “ is forsaken of his own brethren” (Proverbs 19:7); yet God hath provided one comfort for him, like Jonathan’ s armour bearer, that shall never forsake him (1 Samuel 14:7), that is, another self, which is the only commodity (as I may term it) wherein the poor do match the rich; without which some persons should have no helper, no comfort, no friend at all. In Matthew 22:1-46, Christ showeth that before parties married, they were wont to put on fair and new garments, which were called wedding garments; a warning unto all which put on wedding garments to put on truth and holiness too, which so precisely is resembled by that garment more than other. Yet the chiefest point is behind, that is, our duties. The duties of marriage may be reduced to the duties of man and wife, one toward another, and their duties towards their children, and their duty toward their servants. For themselves, saith one, they must think themselves like to birds: the one is the cock, and the other is the hen; the cock flieth abroad to bring in, and the dam sitteth upon the nest to keep all at home. So God hath made the man to travel abroad, and the woman to keep home; and so their nature, and their wit, and their strength are fitted accordingly; for the man’ s pleasure is most abroad, and the woman’ s within. In every state there is some one virtue which belongeth to that calling more than other; as justice unto magistrates, and knowledge unto preachers, and fortitude unto soldiers; so love is the marriage virtue which sings music to their whole life. Wedlock is made of two loves, which I may call the first love and the after love. As every man is taught to love God before he be bid to love his neighbour, so they must love God before they can love one another. To show the love which should be between man and wife, marriage is called conjugium, which signifieth a knitting or joining together; showing, that unless there be a joining of hearts, and a knitting of affections together, it is not marriage in deed, but in show and name, and they shall dwell in a house like two poisons in a stomach, and one shall ever be sick of another. Therefore, first, that they may love, and keep love one with another, it is necessary that they both love God, and as their love increaseth toward Him, so it shall increase each to other. To begin this concord well, it is necessary to learn one another’ s natures, and one another’ s affections, and one another’ s infirmities, because ye must be helpers, and ye cannot help unless you know the disease. Thus much of their duties in general; now to their several offices. The man may spell his duty out of his name, for he is called “ the head” (Ephesians 5:23), to show that as the eye, the tongue, and the ear are in the head to direct the whole body, so the man should be stored with wisdom, and understanding, and knowledge, and discretion, to direct his whole family; for it is not right that the worse should rule the better, but the better should rule the worse, as the best rules all. The husband saith that his wife must obey him, because he is her better; therefore if he let her be better than himself, he seems to free her from her obedience, and binds himself to obey her. His first duty is called hearting, that is, hearty affection. As they are hand-fasted, so they must be heart-fasted; for the eye, and the tongue, and the hand will be her enemies if the heart be not her friend. As Christ draweth all the commandments to love, so may I draw all their duties to love,, which is the heart’ s gift to the bride at her marriage. First, he must choose his love, and then he must love his choice. This is the oil which maketh all things easy. His next duty to love, is a fruit of his love; that is, to let all things be common between them which were private before. The man and wife are partners, like two oars in a boat; therefore he must divide offices, and affairs, and goods with her, causing her to be feared, and reverenced, and obeyed of her children and servants, like himself, for she is an under officer in his commonweal, and therefore she must be assisted and borne out like his deputy; as the prince standeth with his magistrates for his own quiet, because they are the legs which bear him up. Lastly, he must tender her as much as all her friends, because he hath taken her from her friends, and covenanted to tender her for them all. To show how he should tender her, Peter saith, “ Honour the woman as the weaker vessel” (1 Peter 3:7). As we do not handle glasses like pots, because they are weaker vessels, but touch them nicely and softly for fear of cracks, so a man must entreat his wife with gentleness and softness, not expecting that wisdom, nor that faith, nor that patience, nor that strength in the weaker vessel, which should be in the stronger; but think when he takes a wife he takes a vineyard, not grapes, but a vineyard to bear him grapes; therefore he must sow it, and dress it, and water it, and fence it, and think it a good vineyard, if at last it brings forth grapes. So he must not look to find a wife without a fault, but think that she is committed to him to reclaim her from her faults; for all are defective. And if he find the proverb true, that in space cometh grace, he must rejoice as much at his wife when she amendeth, as the husbandman rejoiceth when his vineyard beginneth to fructify. So much for husbands. Likewise the woman may learn her duty of her names. They are called goodwives, as goodwife A and goodwife B. Every wife is called a good wife; therefore if they be not good wives, their names do belie them, and they are not worth their titles, but answer to a wrong name, as players do upon a stage. This name pleaseth them well. But besides this, a wife is called a yoke fellow (Philippians 4:3), to show that she should help her husband to bear his yoke, that is, his grief must be her grief; and whether it be the yoke of poverty, or the yoke of envy, or the yoke of sickness, or the yoke of imprisonment, she must submit her neck to bear it patiently with him, or else she is not his yoke fellow, but his yoke; as though she were inflicted upon him for a penalty, like to Job’ s wife, whom the devil left to torment him when he took away all he had beside (Job 2:9). Beside a yoke fellow, she is called a helper (Genesis 2:18), to help him in his business, to help him in his labours, to help him in his troubles, to help him in his sickness, like a woman physician, sometime with her strength, and sometime with her counsel; for sometime as God confoundeth the wise by the foolish, and the strong by the weak (1 Corinthians 1:27), so He teacheth the wise by the foolish, and helpeth the strong by the weak. Beside a helper, she is called a comforter too; and therefore the man is bid rejoice in his wife (Proverbs 5:18); which is as much to say, that wives must be the rejoicing of their husbands, even like David’ s harp to comfort 1 Samuel 16:23). Lastly, we call the wife huswife, that is, housewife; not a street wife, like Tamar (Genesis 38:14); nor a field wife, like Dinah (Genesis 34:2); but a housewife, to show that a good wife keeps her house; and therefore Paul biddeth Titus to exhort women that they be “ chaste, and keeping at home” (Titus 2:5). Presently after “ chaste” he saith “ keeping at home,” as though home were chastity’ s keeper. As it becometh her to keep home, so it becometh her to keep silence, and always speak the best of her head. Others seek their honour in triumph, but she must seek her honour in reverence; for it becometh not any woman to set light by her husband, nor to publish his infirmities. For they say, That is an evil bird that defileth her own nest; and if a wife use her husband so, how may a husband use his wife? Because this is the quality of that sex, to overthwart, and upbraid, and sue the preeminence of their husbands, therefore the philosophers could not tell how to define a wife, but call her the contrary to a husband, as though nothing were so cross and contrary to a man as a wife. This is not Scripture, but no slander to many. As David exalted the love of women above all other loves (2 Samuel 1:26), so Solomon mounteth the envy of women above all other envies (Proverbs 21:19). Stubborn, sullen, taunting, gainsaying, out-facing, with such a bitter humour, that one would think they were molten out of the salt pillar into which Lot’ s wife was transformed (Genesis 19:28). We say not all are alike, but this sect hath many disciples, Doth the rib that is in man’ s side fret or gall him? No more then should she which is made of the rib (Genesis 2:20). Though a woman be wise, and painful, and have many good parts, yet if she be a shrew, her troublesome jarring in the end will make her honest behaviour unpleasant, as her overpinching at last causeth her good housewifery to be evil spoken of. Therefore, although she be a wife, yet sometimes she must observe the servant’ s lesson: “ Not answering again” (Titus 2:9), and hold her peace to keep the peace. Therefore they which keep silence are well said to hold their peace, because silence oftentimes doth keep the peace when words would break it. To her silence and patience she must add the acceptable obedience which makes a woman rule while she is ruled. This is the wife’ s tribute to her husband; for she is not called his head, but he is called her head. Thus we have shadowed the man’ s duty to his wife, and the woman’ s to her husband. After their duties one to another, they must learn their duties to their family. One compareth the master of the house to the seraphim, which came and kindled the prophet’ s zeal; so he should go from wife to servants, and from servants to children, and kindle in them the zeal of God, longing to teach his knowledge, as a nurse to empty her breasts. Another saith that a master in his family hath all the offices of Christ, for he must rule, and teach, and pray; rule like a king, and teach like a prophet, and pray like a priest (Revelation 5:10). To show how a godly man should behave himself in his household, when the Holy Ghost speaketh of the conversation of any housekeeper, lightly he saith, that “ the man believed with all his household” (Acts 16:34; Acts 18:8). As Peter being converted, must convert his brethren; so the master being converted, must convert his servants. Lastly, we put the duty towards children, because they come last to their hands. In Latin children are called pignora, that is, pledges; as if I should say, a pledge of the husband’ s love to the wife, and a pledge of the wife’ s love toward the husband; for there is nothing which doth so knit love between the man and the wife as the fruit of the womb. The first duty is the mother’ s, that is, to nurse her child at her own breasts, as Sarah did Genesis 21:7); and therefore Isaiah joined the nurse’ s name and the mother’ s name both in one, and called them “ nursing mothers” ; showing that mothers should be the nurses. The next duty is, “ Catechize a child in his youth, and he will remember it when he is old” (Proverbs 22:6). This is the right blessing which fathers and mothers give to their children, when they cause God to bless them too. If these duties be performed in marriage then I need not speak of divorcement, which is the rod of marriage, and divideth them which were one flesh, as if the body and soul were parted asunder. But because all perform not their wedlock vows, therefore He which appointed marriage hath appointed divorcement, as it were taking our privilege from us when we abuse it. As God hath ordained remedies for every disease, so He hath ordained a remedy for the disease of marriage. The disease of marriage is adultery, and the medicine hereof is divorcement. Moses licensed them to depart for hardness of heart Matthew 19:8); but Christ licenseth them to depart for no cause but adultery. If they might be separated for discord, some would make a commodity of strife; but now they are not best to be contentious, for this law will hold their noses together, till weariness make them leave struggling; like two spaniels which are coupled in a chain, at last they learn to go together, because they may not go asunder. As nothing might part friends, but “ if thine eye offend thee, pull it out” (Matthew 5:32); that is, thy friend be a tempter; so nothing may dissolve marriage but fornication (Matthew 19:9), which is the breach of marriage, for marriage is ordained to avoid fornication (1 Corinthians 7:9), and therefore if the condition be broken, the obligation is void. (H. Smith.)Why the creation of woman was deferred to this precise juncture in human history First, man’ s original unity is the counterpart of the unity of God. He was to be made in the image of God, and after His likeness. If the male and the female had been created at once, an essential feature of the Divine likeness would have been wanting. But, as in the Absolute One there is no duality, whether in sex or in any other respect, so is there none in the original form and constitution of man. Hence we learn the absurdity of those who import into their notions of the deity the distinction of sex, and all the alliances which are involved in a race of gods. Secondly, the natural unity of the first pair, and of the race descended from them, is established by the primary creation of an individual, from whom is derived, by a second creative process, the first woman. The race of man is thus a perfect unity, flowing from a single centre of human life. Thirdly, two remarkable events occur in the experience of man before the formation of the woman; his instalment in the garden as its owner, keeper, and dresser; and his review of the animals as their rational superior, to whom they yield an instinctive homage. By the former he is prepared to provide for the sustenance and comfort of his wife. By the latter, he becomes aware of his power to protect her. Still farther, by the interview with his Maker in the garden he came to understand language; and by the inspection of the animals to employ it himself. Speech implies the exercise of the susceptive and conceptive powers of the understanding. Thus Adam was qualified to hold intelligent converse with a being like himself. He was competent to be the instructor of his wife in words and things. Again, he had met with his superior in his Creator, his inferiors in the animals; and he was now to meet his equal in the woman. And lastly, by the Divine command his moral sense had been brought into play, the theory of moral obligation had been revealed to his mind, and he was therefore prepared to deal with a moral being like himself, to understand and respect the rights of another, to do unto another as he would have another do to him. It was especially necessary that the sense of right should grow up in his breast, to keep in due check that might in which he excelled, before the weaker and gentler sex was called into being, and entrusted to his charge. (Prof. J. G. Murphy.)Feminine solace Washington Irving likens such a woman to the vine. As the vine, which has long twined its graceful foliage about the oak, and been lifted by it in sunshine, will, when the hardy plant is rifted by the thunderbolt, cling round it with its caressing tendrils, and bind up its shattered boughs; so it is beautifully ordered by Providence that woman should be man’ s stay and solace when smitten with sudden calamity--binding up the broken heart. “‘ Tis woman’ s to bind up the broken heart, And soften the bending spirit’ s smart; And to light in this world of sin and pain, The lamp of love, and of joy again.” Wife help Guelph, the Duke of Bavaria, was besieged in his castle, and compelled to capitulate to the Emperor Conrad. His lady demanded for herself and the other ladies safe conduct to a place of safety, with whatever they could carry. This was granted; and to the astonishment of all, the ladies appeared, carrying their husbands on their backs. Thus wives aided their husbands: and never in the gayest moods in tournament or court did those fair dames look more lovely. Woman Hargrave says that women are the poetry of the world in the same sense as the stars are the poetry of heaven. Clear, light-giving harmonies, women are the terrestrial planets that rule the destinies of mankind. The word “ woman” In English, the qualification “ wo,” placed before “ man,” indicates merely a difference of sex. In Latin, she is called the muller, a word derived from mollior--softer, more tender. In Hebrew ish signifies “ man,” and the addition of a terminal vowel makes it isha--a woman. In all three of these languages, the words used are also applied to a “ wife.” In Turkish, however, the name karu--woman--is never applied to a wife; she is called ev, which signifies “ house” ; while the Armenians call her undanik, or the keeper at home, a word which includes the children; they also call the wife gin, i.e., a woman. (Things not Generally Known) Genesis 2:24 Cleave unto his wife Marriage I. THE NATURE AND END OF . It is a vow of perpetual and indissoluble friendship. 1. It has long been observed that friendship is to be confined to one: or that, to use the words of the axiom, “ He that hath friends, has no friend.” That ardour of kindness, that unbounded confidence, that unsuspecting security which friendship requires, cannot be extended beyond a single object. 2. It is remarked, that friendship amongst equals is the most lasting, and perhaps there are few causes to which more unhappy marriages are to be ascribed than a disproportion between the original condition of the two persons. 3. Strict friendship is to have the same desires and the same aversions. Whoever is to choose a friend is to consider first the resemblance or the dissimilitude of tempers. How necessary this caution is to be urged as preparatory to marriage, the misery of those who neglect it sufficiently evinces. 4. Friends, says the proverbial observation, “ have everything in common.” This is likewise implied in the marriage covenant. Matrimony admits of no separate possessions, no incommunicable interests. 5. There is yet another precept equally relating to friendship and to marriage, a precept which, in either case, can never be too strongly inculcated, or too scrupulously observed; “ Contract friendship only with the good.” Virtue is the first quality to be considered in the choice of a friend, and yet more in a fixed and irrevocable choice. II. BY WHAT MEANS THE END OF IS TO BE . The duties, by the practice of which a married life is to be made happy, are the same with those of friendship, but exalted to higher perfection. Love must be more ardent, and confidence without limits. It is therefore necessary on each part to deserve that confidence by the most unshaken fidelity, and to preserve their love unextinguished by continual acts of tenderness: not only to detest all real, but seeming offences: and to avoid suspicion and guilt, with almost equal solicitude. (John Taylor, LL. D.)Marriage I. OF MAN AND WOMAN IS AN OF GOD HIMSELF. And is therefore called the covenant of God (Proverbs 2:17). By which He is said to join the married persons together (Matthew 19:6). Of which conjunction especially the apostle speaks, when he warns every man to walk as God hath called him (1 Corinthians 7:17). Neither in reason can it be otherwise; seeing-- 1. We are God’ s and not our own; and therefore none of us having power over his own person, can be disposed of otherwise than He directs (1 Corinthians 6:19-20). 2. We bring forth children unto God (Malachi 2:15). Which He therefore calls His own (Ezekiel 16:21), as born unto Him. II. MARRIED PERSONS MUST BE WHOLLY AND ONE TO ANOTHER. According to the form of that stipulation mentioned (Hosea 3:3), which extends unto all conjugal duties only. One may love other friends, but only his wife with a conjugal love and affection, rejoicing in her alone Proverbs 5:18-19); dwelling with her as an inseparable companion; advising and jointly labouring with her for upholding and governing of the family (1 Corinthians 7:3) and the like--in those the married persons must be wholly one to another. But so that they also, as well as others, must still hold themselves obliged to those general duties of love, due reverence, and service, unto all other persons, according to their several relations. III. MARRIED PERSONS ARE NOT ONLY TO REFRAIN FROM ALL OTHERS, BUT RESIDES TO ADHERE AND CLEAVE FIRMLY ONE TO ANOTHER. (J. White, M. A.)The unity of husband and wife Husband and wife should be like two candles burning together, which make the house more lightsome; or like two fragrant flowers bound up in one nosegay, that augment its sweetness; or like two well-tuned instruments, which, sounding together, make the more melodious music. Husband and wife--what are they but as two springs meeting, and so joining their streams that they make but one current? (W. Secker.)Two hallowed institutions Two hallowed institutions have descended to us from the days of primeval innocence, the wedding and the Sabbath. The former indicates communion of the purest and most perfect kind between equals of the same class. The latter implies communion of the highest and holiest kind between the Creator and the intelligent creature. The two combined, import communion with each other in communion with God. Wedded union is the sum and type of every social tie. It gives rise and scope to all the nameless joys of home. It is the native field for the cultivation of all the social virtues. It provides for the due framing and checking of the overgrowth of interest in self, and for the gentle training and fostering of a growing interest in others. It unfolds the graces and charms of mutual love, and imparts to the susceptible heart all the peace and joy, all the light and fire, all the frankness and life of conscious and constant purity and goodwill. Friendship, brotherly kindness and love, are still hopeful and sacred names among mankind. Sabbath keeping lifts the wedded pair, the brethren, the friends, the one-minded, up to communion with God. The joy of achievement is a feeling common to God and man. The commemoration of the auspicious beginning of a holy and happy existence will live in man while memory lasts. The anticipation also of joyful repose after the end of a work well done will gild the future while hope survives. Thus the idea of the Sabbath spans the whole of man’ s existence. History and prophecy commingle in its peaceful meditations, and both are linked with God. God is; He is the author of all being and the rewarder of them that diligently seek Him. This is the noble lesson of the Sabbath. Each seventh day is well spent in attending to the realization of these great thoughts. (Prof. J. G. Murphy.) Genesis 2:25 Not ashamed Nakedness without shame There they stood, just as they came from the hands of God. They did not need to blush; they felt no shame. It is sin that has connected nakedness and shame together. No sin, no shame. There is no blush upon an angel’ s brow. Unfallen man had the unashamed nakedness of innocence; but with the Fall this has passed away, not to be returned to, even under redemption, but to be replaced by something higher, the glorious raiment of a righteousness that is unfading and divine. Unfallen man needed no covering, and asked for none; but fallen man, under the bitter consciousness of the unworthy and unseemly condition to which sin has reduced him, as unfit for God, or angels, or man to look upon, cries out for covering--covering such as will hide his shame even from the eye of God. Hence He who undertook to provide this covering, must bear the shame. And He has borne it--all the shame of hanging naked on the cross; the shame of a sinner; the shame of being made the song of the drunkard; the shame of being despised and rejected of men; the shame of being treated as an outcast, one unfit for either God or man to look upon--unfit not only to live, but even to die within the gates of the holy city (Hebrews 13:11-12). All that shame has He borne for us, that we might inherit His glory. He stooped to the place of shame below, that we might obtain the place of honour in the better paradise above. Thus walked our first parents amid the groves of a paradise that had not then been lost. Thus dwelt they in its bowers as a home, and worshipped in it as a sanctuary. (H. Bonar, D. D.)What was man’ s glory is now his shame That very state of body which was, in Adam and Eve, their highest glory, would be, in us, should we be seen in that state, our deepest shame. It was the very glory of man, and would have continued to be so, had he remained in his original innocency, that while all the other animals had need of hairs, feathers, and scales, etc., to cover their unsightliness, man alone was created with that dignity and beauty of body, that he could appear, uncovered, in the glory of his created nakedness. But all this glory is lost. We are now compelled, not only for necessary protection, but for the sake of avoiding the deepest turpitude, to cover our bodies with more study and care than any other animals of God’ s creation. For they all come into the world covered by nature. (M. Lather.). Genesis 3:7 The eyes of them both were opened, and they knew that they were naked The dawn of guilt I. A LOSS OF . Moral nudity (Revelation 3:17). 1. They deeply felt it. 2. They sought to conceal it. II. AN DREAD OF GOD. 1. This was unnatural. 2. Irrational. 3. Fruitless. God found Adam out. III. A FOR SIN. The transferring of our own blame to others has ever marked the history of sin. Some plead circumstance, some their organization, and some the conduct of others. (Homilist.)The fruits of the temptation I. They suffered together. The immediate effects of their act of disobedience were of a sense of shame--“ the eyes of them both were opened, and they knew that they were naked” (Genesis 3:7); and a dread of judgment--“ Adam and his wife hid themselves,” through fear, as Adam afterwards admits--“ I was afraid” (Genesis 3:8; Genesis 3:10). They were ashamed, then, and they were afraid. This was the fulfilment of the threatening--“ Thou shalt surely die--dying, thou shalt die.” There was present death felt, and future death feared. And as shame and fear drive them away from God, so, when they are brought into His presence, the same feelings still prevail, and prompt the last desperate expedient, of deceit or guile, which marks the extent of their subjection to bondage, the bondage of corruption. They do not deny, but they palliate, and extenuate, their sin. The attempt to excuse their sin only proves how helplessly they are debased by it, as the slaves of a hard master, who, having them now at a disadvantage, through their forfeiture of the free favour of God, presses unrelentingly upon them, and compels them to be as false and as unscrupulous as himself. Shame, therefore, fear, and falsehood, are the bitter fruits of sin. Guilt is felt; death is dreaded; guile is practised. The consciousness of crime begets terror; for “ the wicked flee when no one pursueth.” How degrading is the bondage of sin! How entirely does it destroy all truth in the inward parts! The sinner, once yielding to the tempter, is at his mercy, and having lost his hold of the truth of God, he is but too glad, for his relief from despair, to believe and to plead the lies of the devil. II. God, however, has a better way. He has thoughts of love towards the guilty parents of our race. For the sentence which He goes on to pronounce, when He has called them before Him, is not such as they might have expected. It is not retributive, but remedial, and in all its parts it is fitted exactly to meet their case. 1. In the first place, their complaint against the serpent is instantly attended to. He is judged and condemned. 2. Having disposed of the serpent, the sentence proceeds, secondly, to deal with his victims more directly, and announces both to the woman and to the man a period of forbearance and long suffering on the part of God. Their fear is, in so far, postponed. The woman is still to bear children, the man is still to find food. But there are these four tokens of the doom they feared still abiding on them: (1) The woman’ s pain in child-bearing; (2) Her subjection to the man; (3) The man’ s toil and trouble in finding food; (4) His liability to the corruption of death. III. And now, Satan being put aside, who, as the father of lies, prompted guile, and death being postponed, so as to give hope instead of fear, the sentence goes on to provide for the removal of the shame which sin had caused: “ Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them” (Genesis 3:21). (R. S. Candlish, D. D.)Observations I. MAN CAN DISCERN NOTHING BUT WHAT AND WHEN, AND HOW FAR GOD IS PLEASED TO IT UNTO HIM. II. IT IS A GREAT FOLLY IN MEN NOT TO FORESEE EVIL BEFORE IT BE TOO LATE TO HELP IT. Wise men beforehand see a plague and prevent it Proverbs 22:3), and hearken for time to come (Isaiah 42:23), and indeed for this special end was wisdom given, that men having their eyes in their head (Ecclesiastes it. 14) they might foresee both good and evil to come, that they might lay hold on the one while it may be had, and avoid and prevent the other before it comes. As for after-wisdom, it is of no use but to increase our misery, by looking back upon our misery when it is too late to help it. III. SATAN NEVER UNTO US, BUT TO DO . Thus he shows us the baits of sin to allure us; as he did to our Saviour Christ the glory of all the kingdoms of the earth, to entice Him to fall down and worship him (Matthew 4:8). Thus he discovers the means of affecting what our inordinate lusts move us unto, to encourage us to sin, as by Jonadab he showed Ammon the means how he might satisfy his lust upon his sister Tamar (2 Samuel 13:5), and by Jezebel to Ahab the means of getting Naboth’ s vineyard (1 Kings 21:7), and if he shows the foulness of sin, after it is acted, it is to drive men, if possibly he can, into despair, when the case is desperate. IV. EVEN THOSE WHICH NOT THE EVILS WHICH THE ERRORS OF THEIR WAYS LEAD THEM INTO, YET THEY SHALL SEE IN THE END, AND FEEL TOO THE MISERY INTO WHICH THEY BRING THEM. V. SIN IS ABLE TO MAKE THE MOST AND OF GOD’ S VILE AND . 1. It defaces the image of God in them, which especially consists in righteousness (Ephesians 4:24), which sin perverts (Job 33:27). 2. It separates a man from God (as all sin doth, Isaiah 59:2) who is our Isaiah 60:19; Isaiah 28:5). 3. It disorders all the faculties of the soul, and parts of the body, and consequently all the motions and actions that flow from them, and subjects us to our own base lusts and vile affections, to do things that are not comely (Romans 1:4; Romans 1:26; Romans 1:28). VI. MEN ARE MORE APT TO BE OF, AND TO BE MORE WITH THE OUTWARD EVILS THAT SIN BRINGS UPON THEM, THAN WITH THE SIN THAT CAUSETH THEM. VII. ARE BUT THE COVERS OF OUR SHAME. 1. The first occasion of the use of clothing was to cover our shame. 2. The materials of it are things much baser than ourselves, in just estimation. 3. The apparel at the least doth but grace the body, but adorns not the soul at all, which is the only part wherein man is truly honourable. 4. And the outward person they commend also, only to men of vain minds, but to no wise or sober man. 5. And withal, do more discover the vanity of our minds than they cover the shame of our bodies. VIII. MOST OF OUR ARE BROUGHT UPON US BY SIN. IX. WHEN MEN ARE ONCE FALLEN OFF FROM GOD, THEIR NATURE THEREBY , CARRIES THEM TO SEEK HELP FROM THE . 1. They Ere wholly carnal and sensual in their dispositions, and therefore easily carried after sensual and carnal things. 2. They cannot but be enemies to God, from whom they are driven away by the guiltiness of their own consciences, as having no cause to depend on Him whose yoke they have cast off, and therefore have ground to expect no help from Him, to whom they resolve to do no service. 3. And they are by the just judgment of God delivered over to abase themselves to vile things far below them.. selves, because they have not advanced God, nor glorified Him as God, as they ought. X. SIN BESETS MEN AND MAKES THEM FOOLS. XI. ALL THE CARE THAT MEN TAKE, IS USUALLY RATHER TO HIDE THEIR SIN THAN TO TAKE IT AWAY. XII. ALL SATAN’ S FAIR PROMISE, PROVE IN THE EVENT NOTHING ELSE BUT LIES AND MERE . (J. White, M. A.)Sin known by its fruit The real nature of sin, its disgrace and misery and ruin, are never fully known till it has been committed. The tempter veils it in a false and delusive garb, which can never be entirely stripped off but by actual experience. As a matter of assurance, Adam and Eve knew beforehand the miserable consequences of their breach of the Divine command: “ In the day that thou eatest thereof, thou shalt surely die.” They could, therefore, have no possible reason to doubt on this point; the terrible result lay open before them; perhaps revealed in many more particulars than are recorded, for the history of this eventful period is exceedingly short; yet still nothing was known, or could be known, of the awful reality, till it was felt in the stricken heart, till the accursed step had been taken, and the wretched working stood confessed in all the blight and agony. And in similar ways he continues to deceive mankind: every temptation to evil is an instrument in his hand, promising by its appearance, or else in our imagination, some pleasure or some gain: this is the whisper of the same great adversary of souls, this a reflection of his deceitful image. Let us now seek, in the spirit of humility, to learn and apply the moral lesson of the text; which teaches us the direful consequences of sin, the evils with which it makes us acquainted, as the foretaste and assurance of the dreadful end to which it infallibly leads. It was not till the commission of their sin, but it was instantly after, that the eyes of our parents were opened; that the evils of guilt and disobedience flashed upon them in all their terribleness and extent. Their conscience was immediately smitten: new thoughts entered their minds, new and painful feelings arose instantly in their bosom: there was in them a sense of disgrace and degradation; love and confidence were gone, and shame had taken possession, and fear and trembling. We must all have felt, on manifold occasions, the sudden and painful effects of sin; the sharp convictions, the uneasiness and wretchedness, and not seldom the injury thereby inflicted upon us; the disgrace attending it when brought to light; our altered position in the esteem of men, nay, even in our own esteem. How often has the fairest character been blasted by only one transgression! and the humbled offender suddenly brought to perceive the truth of all the denunciations and threatenings against sin; what would he not give to retrace that one step, to recall that one word, to undo that one miserable deed? How sad and complete was his folly! How could he have been thus deceived and betrayed? What shame, what indignation, what grief, what abasement, what violent self-accusation, yea, what astonishment is raised within him! That he, a man of reason, a man of faith, a man of religious profession, one of the people of God, should have flung such discredit upon the whole cause, should have so sinned against the majesty and holiness, the goodness and long suffering of the Lord; should have admitted such corruption into that body which Christ has redeemed, which was made one with Christ, should thus have disordered and dishonoured and endangered his soul. I say, how many a servant of God has been distressed by such feelings and sentiments; sometimes hurried into wretchedness, lowered to the dust! I speak not of the hardened and abandoned sinner: of those whose consciences are, as the apostle describes it, “ seared with a hot iron” : when the mind and affections have grown long familiar with vice and iniquity, and have become inured to its effects, we must expect the feeling to be blunted, the moral eye to be judicially closed: the Spirit of God, which keeps alive the conscience, withdraws from the bosom of the determined offender, leaves it ordinarily incapable of emotion: I say ordinarily, because there are seasons, when even the vilest transgressors are suddenly roused and awakened to a sense of guilt and ruin; led, like the prodigal, to look back upon the happiness they have lost; and mourn, after a godly sort, over their evil and perishing condition. But this is a conviction not to be trusted to, often appearing too late: bringing disturbance and distress, but no comfort, no living hope of salvation. How blessed are they, whose conscience is quickly moved and opened to the perception of evil: there is a hope of their speedy recovery; no one, who is truly alive to the wretchedness of sin, can be content to abide in it: it is every way hateful and distressful, as well as dangerous, to the soul that is humbled under a sense of it: and the consciousness and sorrow and vexation of spirit frequently, as in the case of our first parents, follow the offence in rapid succession, and the heart is overwhelmed. (J. Slade, M. A.)Sad results of the Fall The Fall of man was most disastrous in its results to our entire being. “ In the day that thou eatest thereof thou shalt surely die,” was no idle threat; for Adam did die the moment that he transgressed the command--he died the great spiritual death by which all his spiritual powers became then and evermore, until God should restore them, absolutely dead. I said all the spiritual powers, and if I divide them after the analogy of the senses of the body, my meaning will be still more clear. Through the Fall, the spiritual taste of man became perverted, so that he puts bitter for sweet and sweet for bitter; he chooses the poison of hell and loathes the bread of heaven; he licks the dust of the serpent and rejects the food of angels. The spiritual hearing became grievously injured, for man naturally no longer hears God’ s Word, but stops his ears at his Maker’ s voice. Let the gospel minister charm never so wisely, yet is the unconverted soul like the deaf adder, which hears not the charmer’ s voice. The spiritual feeling, by virtue of our depravity, is fearfully deadened. That which would once have filled the man with alarm and terror no longer excites emotion. Whether the thunders of Sinai or the turtle notes of Calvary claim his attention, man is resolutely deaf to both. Even the spiritual smell with which man should discern between that which is pure and holy and that which is unsavoury to the Most High has become defiled, and now man’ s spiritual nostril, while unrenewed, derives no enjoyment from the sweet savour which is in Jesus Christ, but seeks after the putrid joys of sin. As with other senses, so is it with man’ s sight. He is so spiritually blind, that things most plain and clear he cannot and will not see. The understanding, which is the soul’ s eye, is covered with scales of ignorance, and when these are removed by the finger of instruction, the visual orb is still so affected that it only sees men as trees walking. Our condition is thus most terrible, but at the same time it affords ample room for a display of the splendours of Divine grace. Dear friends, we are naturally so entirely ruined, that if saved the whole work must be of God, and the whole glory must crown the head of the Triune Jehovah. (C. H.Spurgeon.)The effects of the Fall I. The effects of the Fall may be arranged under three divisions: the loss of God’ s special gifts; the corruption of man’ s own nature; and his new position of guiltiness in the sight of God. And for our present purpose it will be most convenient to consider these now under two heads--the internal, which will cover the first and second; and the external, which corresponds to the third. 1. Viewed internally then, the effects of the Fall must be regarded as two fold. The one was negative--the immediate loss of that original righteousness which we have learnt to connect immediately with God’ s supernatural gift of grace. The other was positive--the wound, which struck instantly to the very heart of man’ s nature, carried poison along with it, which tainted all that nature with immediate corruption. The will had rebelled, therefore the channel of God’ s grace was closed. So much was negative. But within that cast off and isolated will there lurked a prolific power of fatal mischief, which immediately burst forth into positive evil. Hence sprung at once that “ concupiscence and lust” which “ hath of itself the nature of sin” ; hence “ the flesh” learnt immediately to lust against “ the spirit” ; hence came “ the sin” that reigns in our mortal bodies; hence that other “ law in our members,” which wars against the law of our minds. 2. But all this evil was man’ s own work. It was man himself who closed the door of grace. It was man himself who severed his will from his only safeguard, by withdrawing it from dependence upon God. It was man himself who thus introduced rebellion into his nature, who caused this outburst of trouble and confusion in his heart. We must look to another quarter for the penalty which God imposed. And this is the external aspect, which, as I have said, demands a separate consideration. Man no sooner fell than he recognized the immediate certainty of punishment, and fruitlessly strove to conceal himself from the vengeance of his offended Creator. So weak and worthless was his new-found knowledge. It told him how he might hide his shame on earth; it could not aid him when he wished to escape the wrath of God. God’ s sentence may be briefly said to involve three different judgments; the first to toil and sorrow; the second to exile; and the third, which completes them, to death. II. Let us pass then to that closing portion of our subject--the extension of the sin of Adam to ourselves, in connection with the doctrine of the Atonement of our Lord. (Archdeacon Hannah.)Lessons 1. Yielding to Satan and suffering in evil are the twins of the same day. 2. Man and woman are equal in vengeance as well as sin. 3. Sin blinds to good, but opens mind and sight to experience evil. 4. Sin makes men very knowing in misery; wise to see their fall from heaven to hell. 5. Sin strips stark naked of spiritual and bodily good, and makes sensible of nothing but shame. 6. Sin is ashamed of itself, and seeks a covering. 7. Sin is very foolish in patching a veil or covering to hide from God--Leaves (Genesis 3:7). 8. The voice of God pursueth sinners after guilt; sometimes inward and outward. 9. God hath His fit time to visit sinners. 10. God walks sometimes in wind and storms to find out the guilty. 11. Conscience hears and trembles at God’ s voice pursuing. 12. The face of the Lord God, which is life to His, is terrible to the guilty. 13. Sin persuades souls as if it were possible to hide from God. 14. All carnal shifts will sin make to shun God’ s sight; if leaves do not, then trees must closet them (Genesis 3:8). (G. Hughes, B. D.)Opened eyes What an opening of the eyes was this, my brethren! What disclosures followed! How much is contained in these few words, “ The eyes of them both were opened” ! Various are the circumstances under which men may open their eyes. After a dark, dreary, stormy night, the eyes may be opened to behold the dawn of a fine day, and the heart may be gladdened by the bright rays of the sun gilding the chambers of the east and restoring warmth and comfort to all around. After a night of pain and weariness on a bed of sickness, the eyes of the sufferer from a gentle slumber may be opened to a sense of relief at the return of light with respite from suffering. After a tedious and dangerous sea voyage, the eyes may be opened some morning to behold with joy the desired port at hand. Under these and a thousand such-like circumstances the eyes of a man may be opened with emotions of various kinds; but no case that we can imagine can be a parallel with the one now before us--even the condition of Adam and Eve in the garden of Eden, immediately after their fatal disobedience, when, yielding to the wiles of Satan, they ate of the forbidden fruit, and proved the truth of the Divine warning and declaration. The eyes of them both were opened to see the snare which had been artfully spread for them, and in which they had been caught; and what did they see? They saw misery before them; horror and dismay attended the sight, and their discovery was accompanied with the most galling bitterness. For all men are naturally more ashamed of being detected in sin than of committing it; and more desirous of keeping up a good opinion of themselves than of obtaining pardon from God, though they can hide nothing from Him, and can neither elude His justice nor recover His favour by any device or contrivance of their own. What a discovery must Adam and Eve have made when their eyes were opened! How appalling the conviction of their condition! They were fallen, degraded creatures; no longer holy, pure, innocent, perfect, but unholy, defiled, guilty, depraved. They recognized sin in themselves, they felt it: and although they vainly attempted to excuse it, yet they denied it not. They were fallen beings; guilt lay upon them, the anger of God pressed hard on them; their expectations were disappointed; instead of delicious enjoyment, they had bitterness to reward their pains; and although natural death did not instantly take place, the prospect of it was set before them, hung over them in suspense, and spiritual death was theirs. In this sad state we are all born, children of wrath, slaves of Satan, enemies to God, and by nature we are not sensible of it. Adam and Eve felt their change instantly; they had known innocence and happiness; they perceived at once the difference occasioned by guilt and misery. But we by nature are not sensible of our guilt and danger; our eyes are not open to behold our wretchedness: and hence we are not disposed to flee to that Refuge promised to Adam, and fulfilled and set before us in Christ Jesus. Like the church of the Laodiceans, we are disposed to say, “ I am rich, and increased with goods, and have need of nothing.” Our eyes must be opened to a sense of our danger and guilt; we must see spiritual things in a spiritual light; and then we shall not only see our guilt and danger, but the mercy, goodness, and love of God in stretching out an arm of salvation, and raising up a Saviour in the person of Jesus Christ. Having drawn your attention to man’ s wretchedness, and the cause of it, I must now invite you to consider the remedy provided for it, and freely set before us in the gospel. This St. Paul sets forth very forcibly (Romans 5:1-21): “ Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” ; “ therefore, as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of One the free gift came upon all men unto justification of life. For as by one man’ s disobedience many were made sinners, so by the obedience of One shall many be made righteous. Moreover, the law entered, that the offence might abound. But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” The “ Son of God was manifested that He might destroy the works of the devil.” (T. R. Redwar.)The covering of fig leaves This one act, this one feeling, was, above all things, expressive of the fall of the whole condition of man as he now is; it is the sense of something within which we wish to hide. For it has been said that there is no man who would not rather die than that all which he knows of himself should be known to the world. It is the want of a covering which we so deeply and thoroughly feel. Our souls must needs dwell apart, isolated in this their own consciousness of ill. So that when we turn for sympathy to each other, yet language conceals as much as it expresses; and when we turn to God, our prayers immediately take the form of confession, though it be but to confess what we know that He knows; yet it is expressive of a burden which we feel, and which we most of all wish to get rid of; and in turning to Him our feeling is, “ Thou art a place to hide me in” : “ Thou shalt hide me by Thine own Presence.” “ Hide me,” --but from what? Not from other men only, but from ourselves. And what are the pursuits of busy life, but to hide from ourselves this our internal want and shame? “ Thou sayest I am rich, and knowest not that thou art miserable, and blind, and naked.” And what is the great dread of death? It is chiefly connected with this divesting and stripping off of all disguises, and going naked into the land of spirits. “ For in this, our earthly house, we groan, earnestly desiring to be clothed upon” ; “ if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened.” Hence the glory of the redeemed is to be “ clothed” --to be “ clothed in white raiment before the throne,” and to “ walk with Christ in white.” The law of nature has become hallowed into the law of grace. “ Blessed is he that watcheth and keepeth his garments, lest he walk naked.” Our great care is that we be not “ found naked.” The judgment and condemnation is, “ Thy nakedness shall be uncovered.” Further, another expression here in the text is remarkable and emphatic--“ made for themselves” ; “ made for themselves,” in distinction from the covering of God. It is fruitless, and worse, to strive to hide ourselves from ourselves and God. “ Woe unto him, saith the Lord, that cover with a covering, but not of My spirit.” It is in this our great want He has visited us: “ When thou wast under the fig tree I saw thee” ; under the sense of sin I succoured thee, and “ thou shalt see greater things than these.” His comings to us are called Epiphanies and Manifestations, as dissipating all vain disguises of the soul. It is said, “ He will destroy the face of the covering east over all people, and the veil that is spread over all nations.” He unclothes us, that we may be clothed upon by Himself, “ that mortality might be swallowed up of life.” (I. Williams, B. D.)The terrible disease introduced by the Fall Sin had, like a snake from hell, crossed over and darkened human nature. A disease had appeared on earth of the most frightful and inveterate kind, moral in its nature, destined to be universal in its prevalence, deep seated in its roots, varied in its aspects, hereditary in its descent, defying all cures save one, and issuing where that one cure was not sought for or applied--in everlasting death. 1. The disease was a moral disease. This grand disease of sin combines all the evil qualities of bodily distempers in a figurative yet real form--the continual fretting heat of fever, the loathsomeness of smallpox, the fierce torments of inflammation, and the lingering decay of consumption, and infects with something akin to these diseases, not the material, but the immaterial part, and turns not the body but the soul into such a mass of malady that from the “ crown of the head to the sole of the foot there is no soundness in us; nothing but wounds and bruises and putrefying sores.” 2. Again, the disease introduced by the sin of Adam is universal in its ravages. It has infected not only all Adam’ s sons and daughters, but all of them in almost every moment of their existence. Their very dreams are infected with this distemper. The boa constrictor binds only the outer part of the body of its victim, although he binds it all; but the serpent of sin has seized on and knitted together individual man--body, soul, and spirit--and even collective man, into a knot of selfish, malignant, mortal distemperatures. The entire being is encrusted with this leprosy. 3. Again, the disease introduced by man’ s first disobedience is deep seated in its roots. It is in the very centre of the system, and infects all the springs of life. It makes us cold, and dead, and languid, in the pursuit of the things that are good. It, in fine, pollutes the fountain of the heart, and turns it into a “ cistern for foul toads,” instead of being a sweet and salubrious source of living waters. 4. Again, this disease is a hereditary disease. It is within us as early as existence; it descends from parent to child more faithfully than the family features, or disposition, or intellect. As the tree in the seed, so lies the future iniquity of the man in the child, and in this sense “ the boy is father of the man.” And even as letters are sometimes traced in milk on white paper, and are only legible when placed before the fire, so the evil principles in man’ s heart are often not disclosed till they are exposed to the flame of temptation, and then they come forth in black prominency and terrible distinctness. 5. Again, this is a disease which assumes various forms and aspects. Its varieties are as numerous as the varieties of man and of sinner. Each particular sin is a new species of this disorder. It has one aspect in the ambitious man who sacrifices millions in his thirst for renown. It has another in the petty tyrant of a village or factory. It has one aspect in the openly profane, and another in the hypocrite and secret sinner. 6. Again, this is a disease which defies all human means of cure. Many attempts, indeed, have been made to check its ravages and abate its power. Empires innumerable have stood up, each with his several nostrum in his hand as an infallible remedy for the evil; all differing from each other as to the nature of the grand specific, but all agreeing in this, that they offer a cure apart from the help of God. When we think of the enormous number of remedies which have been proposed, and are still being proposed, to effect the cure of the world, we seem standing in an immense laboratory, where, however, there are more labels than medicines; where even the medicines are, in general, exploded or powerless, and where we miss the true and sovereign remedy, the “ Balm of Gilead.” Yes, that bloody Balm, and balmy Blood, as it was in the beginning, two thousand years ago, is still the one thing that can effectually mitigate the evil of the disease of sin, as well as the only remedy that has the authoritative stamp of God. 7. We remark, again, that this disease, if not cured, will terminate in everlasting death and destruction from the presence of the Lord. And what a termination this must be! If men are at all moved by regarding this world as a vast bed of disease, they must surely be moved immensely more when they look to the next as a vast bed of death. (G. Gilfillan.)Open eyes Some time ago passengers in the streets of Paris were attracted to the figure of a woman on the parapet of a roof in that city. She had fallen asleep in the afternoon, and under the influence of somnambulism had stepped out of an open window on to the edge of the house. There she was walking to and fro to the horror of the gazers below, who expected every moment to witness a false step and terrible fall. They dared not shout, lest by awakening her inopportunely they should be only hastening on the inevitable calamity. But this came soon enough; for moving, as somnambulists do, with eyes open, the reflection of a lamp lit in an opposite window by an artisan engaged in some mechanical operation, all unconscious of what was going on outside, aroused her from sleep. The moment her eyes were opened to discover the perilous position in which she had placed herself, she tottered, fell, and was dashed below. Such is the sleep of sin; it places the soul on the precipice of peril, and when the spell is broken it leaves the sinner to fall headlong into the gulf of woe. (W. Adamson.)Men covering their sins with specious pretences reproved As when Adam had tasted of the forbidden fruit, he espied his own nakedness, poverty, and how that he was miserably fallen, for remedy whereof he went about to hide it with fig leaves, and so shroud himself amongst the trees of the garden, so it is that too, too many of Adam’ s sons now living go about to cloak their sins with the fig leaves of their foolish inventions, and to hide their treacherous designs in the thicket of their wicked imaginations, covering their vices with the cloak of virtue. And hence it comes to pass that murder is accounted manhood; pride looked on as decency; covetousness as frugality; drunkenness as good fellowship, etc. (J. Spencer.)Opened eyes Wonderful in its depth of meaning is this expression, “ the eyes of them both were opened” ! They saw before; no new organs of vision were created; yet they saw what they had never seen, as we ourselves have done. Temptation blinds us, guilt opens our eyes; temptation is night, guilt is morning. In guilt we see ourselves, we see our hideousness, we see our baseness: we see hell! “ Their eyes were opened,” and they saw that their character was gone! You can throw away a character in one act, as you throw away a stone. Can you go after it and recover it? Never! You may get something back by penitence and strife, but not the holy thing exactly as it was. A stone that is thrown along the road you may recover, but a stone thrown at night time into the sea who can get back again! (J. Parker, D. D.)Clothes “ They sewed fig leaves together and made themselves aprons.” And this we have been doing ever since! We try to replace nature by art. When we have lost the garment sent from heaven we try to replace it with one woven from earth. But our deformity shows through the finest robe! The robe may be ample, brilliant, luxurious, but the cripple shows through its gorgeous folds. Ever since this fig-leaf sewing, life has become a question of clothes. (J. Parker, D. D.)A sense of shame is not natural to man A sense of shame either in regard to soul or body is not natural. It does not belong to the unfallen. It is the fruit of sin. The sinner’ s first feeling is, “ I am not fit for God, or man, or angels to look upon.” Hence the essence of confession is, being ashamed of ourselves. We are made to feel two things; first, a sense of condemnation; and secondly, a sense of shame; we are unfit to receive God’ s favour, and unfit to appear in His presence. Hence Job said, “ I am vile” ; and hence Ezra said, “ I am ashamed, and blush to lift up my face to Thee, my God” (Ezra 9:6). Hence also Jeremiah describes the stout-hearted Jews, “ They were not at all ashamed, neither could they blush” Jeremiah 6:15). Hence Solomon’ s reference to the “ impudent face” of the strange woman (Proverbs 7:13), and Jeremiah’ s description of Israel, “ Thou hadst a whore’ s forehead, thou refusest to be ashamed” Jeremiah 3:3). It was the shame of our sin that Christ bore upon the cross; and therefore it is said of Him that He “ despised the shame.” It was laid upon Him, and He shrank not from it. He felt it, yet He hid not His face from it. He was the well-beloved of the Father, yet He hung upon the tree as one unfit for God to look upon; fit only to be cast out from His presence. He took our place of shame that we might be permitted to take His place of honour. In giving credit to God’ s record concerning Him we are identified with Him as our representative; our shame passes over to Him, and His glory becomes ours forever. It was this sense of shame that led Adam and Eve to have recourse to fig leaves for a covering. What is it but this same consciousness of shame that leads men to resort to ornaments? These are intended by them to compensate for the shame or the deformity under which men are lying. They feel that shame belongs to them; nay, confusion of face. They feel that they are not now “ perfect in beauty,” as once they were. Hence they resort to ornament in order to make up for this. They deck themselves with jewels that their deformity may be turned into beauty. But there is danger here--danger against which the apostle warns us, specially the female sex (1 Peter 3:3-4). There is nothing, indeed, innately sinful in the gold, or the silver, or the gems which have been wrought by the skill of men into such forms of brightness. But in our present state they do not suit us. They are unmeet for sinners. They speak of pride, and they also minister to pride. They are for the kingdom, not for the desert. They are for the city of the glorified, not for the tent of the stranger. They will come in due time, and they will be brilliant enough to compensate for the shame of earth. But we cannot be trusted with them now. (H. Bonar, D. D.) Genesis 3:8 They heard the voice of the Lord God God’ s voice in nature Whether their ears as well as their hearts heard God’ s voice does not much matter. It would have mattered if their ears and not their hearts had heard. They doubtless often heard Him in the evening hour--the twilight which all the faiths of all cultivated nations have chosen as their special season of devotion. When they heard, and when men now hear God’ s voice in garden, meadow, wood, of what does it tell? I. OF GOD’ S . Nature is a kingdom, in which the King resides as well as reigns: a house in which the Father dwells as well as which He supports. II. OF GOD’ S POWER AND WISDOM. III. OF GOD’ S BOUNTY AND LOVE. Profusion of life. IV. OF MAN’ S . Nature is a sepulchre as well as a shrine. V. OF MAN’ S FOR BROKEN LAW. (Urijah R. Thomas.)Observations I. IF MEN WILL NOT DRAW NEAR UNTO GOD, YET HE WILL FIND THEM OUT IN THEIR SINS, AND BRING THEM INTO BEFORE HIM. Let all those that have sinned come and prepare to meet their God (Amos 4:12), who can neither be blinded not escaped, nor resisted, that they may take hold of His strength to make peace with Him, considering-- 1. That it is more credit to come in voluntarily than to be drawn in by force. 2. A readier way to obtain pardon, as Benhadad’ s lords found by experience (1 Kings 20:32), and David much more in submitting unto Psalms 32:5). 3. If we come not in voluntarily, God will bring us in by force, which will be worse for us every way. II. GOD, WHO HATH ALL THE WRONG WHEN HE IS BY OUR SINS, IS THE FIRST THAT SEEKS TO MAKE PEACE WITH US. 1. He allures us by His mercies, as He promised to deal with His people Hosea 2:14-15). 2. By the inward and secret persuasions of His Spirit, in giving them hearts to return (Zechariah 12:12). 3. By the effectual ministry of the gospel, wherein He doth not only offer unto us, but persuade and beseech us to embrace those terms of peace which He offers, as the apostle speaks (2 Corinthians 5:20). The reason is-- 1. Necessity, seeing we cannot turn our hearts unto Him unless He draws John 6:44), which moves the Church to pray, “ Turn us, and weshall be turned” (Jeremiah 31:18). 2. The fitness of this way, to advance the free mercy of God the more, that all men’ s boasting may be taken away (Ephesians 2:8-9), and that he that rejoiceth may rejoice in God alone (1 Corinthians 1:31), who, as He loves us first, so He seeks us first (Isaiah 61:1), and recovers us oftwhen we go astray. III. GOD, WHEN HE DEALS WITH MEN, TO BE UNTO WITH AND FEAR. IV. GOD, IN HIS MAJESTY TO MEN, SO DEALS WITH THEM THAT HE MAY HUMBLE BUT NOT THEM. 1. In dispensing His Word by the ministry of men (and not of angels, whose presence might affright us), and that, too, in such a manner, that whereas it is in itself like a hammer (Jeremiah 23:29), mighty inoperation through God, sharper than any two-edged sword (2 Corinthians 10:5), able, if it were set on by the strength of His hand, to break the heart in pieces, yet is so tempered in the dispensation thereof, by men like unto ourselves, and therefore sensible by experience of human infirmities, that it only pricks the heart (Acts 2:27), but cuts it not in pieces. 2. In the terrors of conscience, which being in themselves unsupportable Proverbs 18:14), yet are so moderated unto us, that though we be perplexed, we are not in despair (2 Corinthians 4:8), burned but yet not consumed, like Moses’ bush (Exodus 2:2), walking safely in the flames of fire with the three children (Daniel 3:25). 3. In afflictions, which God lays on us in such a measure proportioned to our strength (1 Corinthians 10:13) that they only purge us, but do not destroy us (Isaiah 27:8-9). V. GOD MANY TIMES CALLS MEN TO ACCOUNT, AND IN AGAINST THEM IN THE MIDST OF THEIR . VI. IT IS VERY NEEDFUL TO OBSERVE A FIT SEASON IN DEALING WITH AFTER THEY HAVE SINNED. VII. THE OF GOD IS TO A SINNER. 1. Behold, then, the miserable condition into which sin hath brought us, which hath changed our greatest desire (Psalms 42:2), and joy (16:11), and content (17:15), into the greatest terror, especially unto the wicked, who neither can fly from God’ s presence (139:7) nor endure His revenging hand. 2. Behold the comfort of a good conscience, wherein we may behold the face of God with comfort and confidence (1 John 3:21); but not in ourselves, but in the name of Jesus Christ, who hath by His mediation established with us a covenant of peace between God and us (Romans 5:1) and purchased unto us access with boldness to the throne of grace Hebrews 4:16), so that we can not only rejoice at present in God’ s presence with us in His ordinances, but withal love and long for His appearance, when He shall come in His glory (2 Timothy 4:8; Revelation 22:20). VIII. WHEN MEN ARE ONCE FALLEN AWAY FROM GOD, THEY ARE LEFT TO AND SHIFTS. 1. It cannot be otherwise when men are once gone away from God, in whom only is true comfort and safety, and His name a strong tower, which they that run unto are safe, and from whom is the efficacy of all means, which without Him can do neither good nor evil. 2. God, in His just judgment, when men honour Him not as God, deprives them of that wisdom. IX. MEN ARE APT TO FLY FROM THE MEANS OF THEIR OWN GOOD. The reason is-- 1. Men’ s ignorance of spiritual things, wherein their true good consists. 2. The wisdom of the flesh being enmity against God: as many as are of the flesh must needs hate Him, and therefore cannot submit unto Him. 3. The ways of attaining true good are by denial of one’ s self and all the lusts of the flesh, which is impossible for any man to do, remaining in his natural condition. X. THE TERRORS OF GOD SHALL FIRST OR LAST SHAKE THE HEARTS OF ALL THOSE THAT DO MOST SLIGHT HIS . Indeed, unless God should in this manner deal with the wicked of the world, He should-- 1. Suffer His honour to be trampled under foot, and His authority and power despised. 2. Harden the hearts of wicked men in mischief (Ecclesiastes 8:11). 3. There is no fitter judgment, nor more proportionable to the sin, than to punish security and contempt with fear and terror. XI. A GUILTY IS FILLED WITH TERRORS UPON EVERY . XII. WE TRULY FEAR WE CANNOT BUT TO FLY FROM AND AVOID. XIII. THERE IS A IN THE HEARTS OF MEN TO OF GOD AS THEY DO OF A MORTAL MAN. (J. White, M. A.)God’ s call to Adam Our text suggests-- I. MAN’ S FROM GOD. Adam was in a state of-- 1. Alienation from God. 2. Fear of Him. 3. Delusion about Him. 4. Danger. II. GOD’ S CONCERN ABOUT MAN’ S . God is concerned about man’ s departure from Him, because it involves-- 1. Evil; and He is “ of purer eyes than to behold iniquity.” 2. Suffering; and He “ is love.” III. GOD’ S DEALING WITH THE . (H. J. Martyn.)The garden of the Lord concealing the Lord of the garden The garden of the Lord concealed from Adam and Eve the Lord of the garden. God did not turn Adam out of paradise till Adam had turned God out. It is a long lesson to learn to be able to keep the garden of the Lord, and the Lord of the garden both. Adam’ s felicities were of an innocent nature, to be sure. There is no blessing so blessed that the unilluminated side of it will not fall off and darken down into a curse. All the planets that dance even about the sun are black on their off side. The better a thing is, the more harm it is capable of doing. The very results yielded by Christianity, in the shape of respectability, and wealth, and power, and culture, and elegant refinements, come in to obscure the root itself out from which they are sprung. It is like a tree shaded and hindered by its own verdure. It is like the sun waking up the mists in the morning; its beams, like so many nimble fingers, weaving a veil to hang across the face of the sun, till it defeats its brightness by its own shining. We become indifferent to the cause in our engrossment with its effects, and the old fact becomes true again, that the garden of the Lord conceals from us the Lord of the garden. 1. One of the trees behind which the face of the Lord becomes hidden from us is the tree of knowledge. We shall mention only two or three of these briefly; but there is propriety in mentioning that first. It is the first historic instance wherein a good thing demonstrated its capacity for mischief. The tree was of God’ s planting, to be sure, and knowledge is no doubt good; but from the first the devil has been a learned devil, and has posed as the patron of erudition. That “ knowledge puffeth up” was known by Satan before it was stated by Paul. Consciousness of knowledge is more stultifying than ignorance, and is essentially atheistic; atheistic in this sense: that it converts present cognitions into a barrier that blocks the entrance of the heavenly light and thwarts the Holy Ghost. The tree grew in God’ s garden; so our schools have been planted and fostered by the Christian Church. Still, the multitudinousness of books, ideas, theories, and philosophies, out into which the schools have blossomed, tends to work that intellectual complacency, and that conceit of knowledge, which blurs every heavenly vision, discredits the wisdom that is from above, and routs the Redeemer. “ Not many wise men after the flesh are called.” One single electric light out here on Madison Square extinguishes the stars, and the shining of the low-lying moon snuffs out all the constellations of the firmament. The garden of the Lord grows up at length into such prodigality of leaf and flower as to conceal the Lord of the garden. 2. Another tree behind which the face of the Lord becomes hidden from us is that of affluence. The tree of wealth, verily, like the tree of knowledge, has its best rooting in the soil of paradise. We should no sooner think of speaking a disparaging word of money than we should of knowledge. But as knowledge trails behind it its shadow (as we have seen), so money is regularly attended by its shadow. Money is just as holy a thing in one way as wisdom is in another. But it makes not the slightest difference how holy a thing is, if, like Adam, the Lord is on one side of it and you are on the other. And the more this consciousness of money is developed, the more truly the man becomes encased in a little world that is all his own, and the more impervious to any influences that bear upon him from without. The verdure becomes so thick that the sky gets rubbed out, and the tree so broad and massive that the Lord God shrinks into invisibility behind it. 3. I mention only one other tree in God’ s garden, and that is the tree of respectability. More evidently, perhaps, than either of the others, it is the outcome of heavenly soil. The devil of decency is more incorrigible than the devil of dirt. (C. H. Parkhurst, D. D.)No hiding from God It was said of the Roman empire under the Caesars that the whole world was only one great prison for Caesar, for if any man offended the emperor it was impossible for him to escape. If he crossed the Alps, could not Caesar find him out in Gaul? If he sought to hide himself in the Indies, even the swarthy monarchs there knew the power of the Roman arms, so that they could give no shelter to a man who had incurred imperial vengeance. And yet, perhaps, a fugitive from Rome might have prolonged his miserable life by hiding in the dens and caves of the earth. But, O sinner, there is no hiding from God. (C. H. Spurgeon.)Sinner shuns God A burglar, not long ago, rifled an unoccupied dwelling by the seaside. He ransacked the rooms, and heaped his plunder in the parlour. There were evidences that here he sat down to rest. On a bracket in the corner stood a marble bust of Guido’ s “ Ecce Homo” --Christ crowned with thorns. The guilty man had taken it in his hands and examined it. It bore the marks of his fingers; but he replaced it with its face turned to the wall, as if he would not have even the sightless eyes of the marble Saviour look upon his deeds of infamy. So the first act of the first sinner was to hide himself at the sound of God’ s voice. (Professor Phelps.)A bad conscience embitters comforts There is no friend so good as a good conscience. There is no foe so ill as a bad conscience. It makes us either kings or slaves. A man that hath a good conscience, it raiseth his heart in a princely manner above all things in the world. A man that hath a bad conscience, though he be a monarch, it makes him a slave. A bad conscience embitters all things in the world to him, though they be never so comfortable in themselves. What is so comfortable as the presence of God? What is so comfortable as the light? Yet a bad conscience, that will not be ruled, it hates the light, and hates the presence of God, as we see Adam, when he had sinned, he fled from God (Genesis 3:8). A bad conscience cannot joy in the midst of joy. It is like a gouty foot, or a gouty toe, covered with a velvet shoe. Alas! what doth ease it? What doth glorious apparel ease the diseased body? Nothing at all. The ill is within. There the arrow sticks. (R. Sibbes.)The sinner afraid of God I once met a little boy in Wales, crying bitterly at his father’ s door, afraid to go in. I asked him what was the matter. He told me that his mother had sent him out clean in the morning, but that he had got into the water, and made his clothes dirty. So he feared to go in, because his father would punish him. We have soiled our characters by sin, and therefore is it that we fear death--dread the meeting with our Father. (Thomas Jones.)An ill conscience An ill conscience is no comfortable companion to carry with thee. An ill conscience is like a thorn in the flesh. A thorn in the hedge may scratch you as you pass by it, but a thorn in the flesh rankles with you wherever you go; and the conscience, the ill conscience, the conscience that is ill at ease, it makes you ill at ease. You cannot have peace so long as you have an evil conscience, so long as there is that continual monition flashing across your mind: Judgment cometh, death cometh--am I ready? Many a time, when you go to your worldly scenes of pleasure, this conscience, like the finger writing on the wall of the palace of the king of Babylon, alarms and frightens you. You tell nobody about it. Strange thoughts strike across your mind. You have no rest. Can a man rest on a pillow of thorns? Can a man rest with the heartache? Can a man rest with his soul disturbed with the horrors of guilt? I tell thee there is no rest to thee till thou comest to Christ. He alone can calm a conscience. (S. Coley.)A troubled conscience As the stag which the huntsman has hit flies through bush and brake, over stock and stone, thereby exhausting his strength, but not expelling the deadly bullet from his body, so does experience show that they who have troubled consciences run from place to place, but carry with them wherever they go their dangerous wounds. (Gotthold.)The voice of God The voice of God was heard, it seems, before anything was seen; and as He appears to have acted towards man in His usual way, and as though He knew of nothing that had taken place till He had it from his own mouth, we may consider this as the voice of kindness, such, whatever it was, as he had used to hear beforetime, and on the first sound of which he and his companion had been used to draw near, as sheep at the voice of the shepherd, or as children at the voice of a father. The voice of one whom we love conveys life to our hearts; but, alas, it is not so now! Not only does conscious guilt make them afraid, but contrariety of heart to a holy God renders them averse to drawing near to Him. The kindest language to one who is become an enemy will work in a wrong way. “ Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord.” Instead of coming at His call as usual, “ they hide themselves from His presence among the trees of the garden.” Great is the cowardice which attaches to guilt. It flies from God, and from all approaches to Him in prayer or praise; yea, from the very thoughts of Him, and of death and judgment when they must appear before Him. But wherefore flee to the trees of the garden? Can they screen them from the eyes of Him with whom they have to do? Alas, they could not hide themselves and their nakedness from their own eyes; how, then, should they elude discovery before an omniscient God! (Gotthold.)Suppose (what is not to be supposed) that they could have run from God, yet this would not do, unless they could have run from themselves too, for the wounded deer, whither ever he runs, carries with him the fatal arrow sticking fast in his sides. The guilt of their souls and the terror of their consciences went along with them, whither ever they went. So would only have been like the angled and entangled fish with the hook of the fisherman, that may indeed swim away all the length of the line, but the hook in her mouth hales her back again; so God summons in sinful man: Adam, where art thou? (Genesis 3:9). (C. Ness.)The cool of the day Evening I. THE OF EVENING. 1. Evening has calmness. 2. Evening has leisure. 3. Evening is social. II. THE DUTIES OF EVENING. 1. It is a season for review. 2. It is a season for settlement. 3. It is a season for preparation. III. THE OF EVENING. A type of the close of life. Night is death, and the morrow the day which will break beyond the grave. (Homilist.)God appearing, in the wind It was “ in the wind of the day” that Jehovah was heard. Meaning thereby, either at the time that the breeze was blowing, or in the breeze; or, more probably, both. It is generally in connection with the wind, or whirlwind, that Jehovah is said to appear Ezekiel 1:4). In 2 Samuel 22:11 we read, “ He was seen upon the wings of the wind” ; in Psalms 18:10 we read, “ He did fly upon the wings of the wind” ; in Psalms 104:3 we read, “ Who walketh upon the wings of the wind.” In these passages we note the difference of expression, yet the identity of the general idea--He was seen upon the wind; He did fly upon the wind; He did walk upon the wind; which last is the very expression in the passage before us. (H. Bonar, D. D.)Evening the time for reflection “ The cool of the day,” which to God was the season for visiting His creatures, may, as it respects man, denote a season of reflection. We may sin in the daytime; but God will call us to account at night. Many a one has done that in the heat and bustle of the day which has afforded bitter reflection in the cool of the evening; and such in many instances has proved the evening of life. (A. Fuller.) Genesis 3:9-12 Where art thou?-- God’ s question I. The speaker is God; the person spoken to is the representative of us all. II. The call is-- 1. Individual. 2. Universal. III. God calls in three ways. 1. In conscience. 2. In providence. 3. In revelation. IV. His call is-- 1. To attention. 2. To recognition of God’ s being. 3. To reflection on our own place and position. V. It is a call which each must answer for himself, and which each ought to answer without delay. (Dean Vaughan.)An important question Here God asks an important question: “ Where art thou?” 1. Where are you?--are you in God’ s family or out of it? When you are baptized, you are put into God’ s family upon certain conditions--that you will do certain things; and it depends upon you how you live, because if you do not love God you cannot be God’ s child. 2. Supposing you are one of God’ s children, “ Where art thou?” --near to thy Father or far from Him?--because some children are nearer to their fathers than others. Mary and Martha were sisters, and they were both Christians, but one was much nearer to Christ than the other. Mary sat at Jesus’ feet, Martha was “ troubled about many things.” If we delight to tell Jesus everything, than we shall be near God. 3. Are you in the sunshine or the shade? If you follow Christ you will always be in the sunshine, because He is the Sun. 4. Are you in the path of duty? Are you where you ought to be? The path of duty is a narrow path sometimes a steep path. God could say to many of us, as He said to Elijah, “ What doest thou here?” --thou art out of the path of duty. 5. How have you progressed? The surest way to know that we get on is to be very humble. When the wheat is ripe it hangs down; the full ears hang the lowest. (J. Vaughan, M. A.)The first question in the Bible This is the first question in the Bible. It was addressed by God to the first man, and likewise to you. I. THAT GOD THINKS ABOUT YOU. A watchmaker sells the watches which he has made, and thinks no more of them. The same with a ship builder and his ships, a shepherd and his sheep. Some say that as these men have acted, so does God. He has made you, but He never thinks about you. This is an error. The text proves that He thought of Adam, and there are many things which show that He thinks of you. A mother thinks of her children, and causes the gas to be lighted for them when the shadows of the evening have come. For the same reason God sends forth the sun every morning. As He thinks about you, so you ought to think about Him; in the morning when you awake, often during the day, and always before you sleep. II. THAT GOD SPEAKS TO YOU. He spoke to Adam. In what manner? Not like the severe slave holder, the stern master, the passionate father; but like a loving mother to her children. He addresses you also, though not exactly in the same way. Men have many methods by which they communicate their thoughts to one another. The telegraph; letters; signs; the living voice. As it is with men in this respect so with the Lord. He speaks to you in nature, in events great and small. By conscience, parents, teachers, ministers. Sometimes thoughts come into your minds directly from God. Think of the honour thus put on you. The Queen speaking to that little boy. This is nothing when compared with the great God speaking to the same boy. III. THAT GOD KNOWS WHEN YOU ARE NOT IN YOUR RIGHT PLACE. More than all, Calvary. The Divine Father is there to meet you and save you. Have you never been there? IV. THAT GOD WISHES YOU TO TELL HIM WHY YOU ARE NOT IN YOUR RIGHT PLACE. As He dealt with Adam, so He deals with you. To Him you are responsible for all your actions as well as your words. (A. McAuslane, D. D.)The position of man as a sinner I. A CHANGE IN MAN’ S MORAL . 1. His one sin brought guilt upon his conscience, and anarchy into his heart. 2. This developed itself in a dread of God. (1) This dread of God accounts for all malignant theologies. (2) For atheistic speculations. (3) For the prevalence of depravity. (4) For the absence of a hearty enjoyment of life. (5) For the little religious interest men feel in the works of nature. II. A DIVINE IN MAN, HIS ALTERED . III. THE OF MAN FEELING HIS MORAL . (Homilist.)Where art thou? 1. The Christian ought always to be at his proper and assigned work. God fails not to mark every dereliction, to note every hour, every gift and power not given to the work of salvation. 2. The Christian ought ever to be in his proper place. He has his own place in the family circle, in the Church of Christ, in every sphere of Christian duty and enterprise, and in the world of guilt, misery, and ignorance around him. 3. The Christian ought ever to be in a state of mind to seek the Divine blessing. Sin cherished, Or duty neglected, not only loses us the favour of God, but what is, if possible, worse still, robs us of the disposition to desire or seek it. 4. The Christian ought ever to be where he can meet God in judgment without fear. I. THE SINNER. 1. In his sins. 2. In the pathway of eternal ruin. 3. In a state of awful condemnation. 4. In a land of darkness and gloom. 5. Ever under God’ s immediate eye. 6. In the hands of an angry God. (W. B. Sprague, D. D.)The voice of God I. THE VOICE HERE WAS AN AUDIBLE VOICE. And God has yet His voice. He can speak by awful providences; He can speak by terrific judgments; or He can speak by the “ still, small voice” of love. II. THE VOICE OF GOD IS ALWAYS A VOICE TO THE SOUL THAT IS OUT OF CHRIST. The voice of God is the voice of a holy God--the voice of a just God--the voice of a faithful God. And how can an unpardoned, unjustified, and unsanctified soul hear that voice and not tremble? III. HOW IS IT, THEN, THAT THE IN CHRIST JESUS CAN LISTEN TO THOSE WORDS, “ WHERE ART THOU?” AND CAN HEAR THEM IN PEACE? What answer does he give? “ Where art thou?” --In Christ. In Christ? Then “ there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.” (J. H. Evans, M. A.)Observations I. TERRORS MAY PREPARE A MAN’ S HEART, BUT IT IS ONLY THE WORD OF GOD THAT INFORMS AND SUBDUES IT. 1. That this is God’ s ordinance, wherein He hath both discovered His will unto us, and annexed unto it the power of His Spirit, to subdue every thought in us to the obedience of Jesus Christ. 2. That it is the only means to bring unto God His due honour, by bearing witness to His truth in His promises, and to His righteousness in His laws, and to His authority in submitting to His directions. II. THE WAY TO GET OUR HEARTS WITH WHAT WE HEAR, IS TO TO BE SPOKEN UNTO IN . 1. Because self-love is so rooted in us, that we slight and make little account of those things in which ourselves have not a peculiar interest. 2. Because it much advanceth God’ s honour (1 Corinthians 14:25), when by such particular discoveries and directions it is made manifest unto us that God oversees all our ways, and takes care of our estates in particular, which cannot but work in us both fear, and care, and confidence, III. THOSE WHO TO FLY FROM GOD, YET CAN BY NO MEANS SHIFT OUT OF HIS . Let it then be every man’ s care and wisdom to take hold of God’ s strength, to make peace with Him, as Himself adviseth us (Isaiah 27:5), seeing He cannot be-- 1. Resisted (Isaiah 27:4). 2. Nor escaped (Jeremiah 25:35). 3. Nor entreated (1 Samuel 2:25). 4. Nor endured (Isaiah 33:14). IV. GOD LOVES A FREE AND OF SIN FROM HIS , WHEN THEY HAVE AGAINST HIM. 1. Because it brings God most honour, when we clear Him, and take the blame unto ourselves (See Joshua 7:19), whereby every mouth is stopped, and His ways acknowledged, and His judgments to be just, in visiting men’ s transgressions upon them; and His mercies infinite, in sparing men upon their repentance. 2. It most justifies ourselves, when we condemn our own ways and actions 2 Corinthians 7:11), and are grieved in our own hearts, and ashamed of our folly, in the errors of our ways. V. GOD IS FULL OF AND IN HIS DEALING WITH , EVEN IN THEIR . 1. To clear Himself, that the whole world may acknowledge, that He afflicts not willingly (Lamentations 3:33).. 2. Because the sin itself is burthen some and bitter enough to a tender conscience, so that there needs no mixture with it of gall and wormwood. VI. THE AND OF ONE’ S ILL IS AN MEANS TO BRING HIM ON TO TRUE . VII. ALL THOSE THAT DESIRE TO GET OUT OF THEIR MISERY MUST WITH WHAT WAS THE MEANS THAT BROUGHT THEM INTO IT. 1. There can be no means of removing evil but by taking away the cause of it, neither is there any means to take that away till it be known. 2. Besides, God can no way gain so much honour, as when men, by searching out the cause of the evils that befall them, find and acknowledge that their destruction is from themselves (Hosea 13:9). Hence it is that the Lord oftentimes makes the judgment which He inflicts to point it out, either by the kind of the judgment, or by some circumstance of the time, place, instrument, or the like, by the observation whereof the evil itself that brought that judgment on us may be made manifest, especially if we take with us for the discovery thereof the light of God’ s Word. (J. White, M. A.)Lessons 1. Jehovah may suffer sinners to abuse His goodness, but He will call them to judgment. 2. The eternal God only, who is the cause of every creature, who hath made, and knows man, He will be Judge. 3. Adam and all his sons shall be made to judge themselves by the Lord. 4. God is not ignorant of the lurking places of sinners (Psalms 139:1-24). 5. God’ s inquiries are invincible criminations on sinners. 6. He that hides, cannot hide, and he that flieth, cannot fly from God. 7. Foolish sinners think themselves safe in hiding and flying from God, but God teacheth it must be by coming to Him. 8. Sin deals falsely in its speaking to the inquisition of God. 9. It is sin alone that makes God’ s voice so terrible, which sinners would conceal. 10. Sinners pretend their fear rather than their guilt to drive them from God. 11. Sinners pretend their punishment, rather than their crime, to cause them hide. 12. Sin makes souls naked, and yet souls cover sin. 13. How hard it is to bring a soul to the true acknowledgment of sin! (G. Hughes, B. D.)God’ s first words to the first sinner - 1. Mark the alienation of heart which sin causes in the sinner. Adam ought to have sought out his Maker. He should have gone through the garden crying for his God, “ My God, my God, I have sinned against Thee. Where art Thou?” But instead thereof, Adam flies from God. The sinner comes not to God; God comes to him. It is not “ My God, where art Thou?” but the first cry is the voice of grace, “ Sinner, where art thou?” God comes to man; man seeks not his God. 2. And while the text manifestly teaches us the alienation of the human heart from God, so that man shuns his Maker and does not desire fellowship with Him, it reveals also the folly which sin has caused. How we repeat the folly of our first parent every day when we seek to hide sin from conscience, and then think it is hidden from God; when we are more afraid of the gaze of man than of the searchings of the Eternal One, when because the sin is secret, and has not entrenched upon the laws and customs of society, we make no conscience of it, but go to our beds with the black mark still upon us, being satisfied because man does not see it, that therefore God does not perceive it. 3. But now, the Lord Himself comes forth to Adam, and note how He comes. He comes walking. He was in no haste to smite the offender, not flying upon wings of wind, not hurrying with His fiery sword unsheathed, but walking in the garden. “ In the cool of the day” --not in the dead of night, when the natural gloom of darkness might have increased the terrors of the criminal; not in the heat of the day, lest he should imagine that God came in the heat of passion; not in the early morning, as if in haste to slay, but at the close of the day, for God is long suffering, slow to anger, and of great mercy; but in the cool of the evening, when the sun was setting upon Eden’ s last day of glory, when the dews began to weep for man’ s misery, when the gentle winds with breath of mercy breathed upon the hot cheek of fear; when earth was silent that man might meditate, and when heaven was lighting her evening lamps, that man might have hope in darkness; then, and not till then, forth came the offended Father. I. We believe that the inquiry of God was intended in an SENSE--“ Adam, where art thou?” Sin stultifies the conscience, it drugs the mind,so that after sin man is not so capable of understanding his danger as he would have been without it. One of the first works of grace in a man is to put aside this sleep, to startle him from his lethargy, to make him open his eyes and discover his danger. “ Adam, where art thou?” Lost, lost to thy God, lost to happiness, lost to peace, lost in time, lost in eternity. Sinner, “ Where art thou?” Shall I tell thee? Thou art in a condition in which thy very conscience condemns thee. How many there are of you who have never repented of sin, have never believed in Christ? I ask you, is your conscience easy?--is it always easy? Are there not some times when the thunderer will be heard? Thy conscience telleth thee thou art wrong--O how wrong, then, must thou be! But man, dost thou not know thou art a stranger from thy God? You eat, you drink, you are satisfied; the world is enough for you: its transient pleasures satisfy your spirit. If you saw God here, you would flee from Him; you are an enemy to Him. Oh! is this the right case for a creature to be in? Let the question come to thee--“ Where art thou?:” Must not that creature be in a very pitiable position who is afraid of his Creator? You are in the position of the courtier at the feast of Dionysius, with the sword over your head suspended by a single hair. Condemned already! “ God is angry with the wicked every day.” “ If he turn not, He will whet His sword: He hath bent His bow and made it ready.” “ Where art thou?” Thy life is frail; nothing can be more weak. A spider’ s line is a cable compared with the thread of thy life. Dreams are substantial masonry compared with the bubble structure of thy being. Thou art here and thou art gone. Thou sittest here today; ere another week is past thou mayest be howling in another world. Oh, where art thou, man? Unpardoned, and yet a dying man! Condemned yet going carelessly towards destruction! Covered with sin, yet speeding to thy Judge’ s dread tribunal! II. Now, secondly, the question was meant to OF SIN, and so to lead to a confession. Had Adam’ s heart been in a right state, he would have made a full confession of his sinfulness. “ Where art thou?” Let us hear the voice of God saying that to us, if today we are out of God and out of Christ. III. We may regard this text as the VOICE OF GOD MAN’ S LOST ESTATE. IV. But now I must turn to a fourth way in which no doubt this verse was intended. It is an arousing voice, a convincing voice, a bemoaning voice; but, in the fourth place, it is a SEEKING VOICE. “ Adam, where art thou?” I am come to find thee, wherever thou mayest be. I will look for thee, till the eyes of My pity see thee, I will follow thee till the hand of My mercy reaches thee; and I will still hold thee till I bring thee back to myself, and reconcile thee to My heart. V. And now, lastly, we feel sure that this text may be used, and must be used, in another sense. To those who reject the text, as a voice of arousing and conviction, to those who despise it as the voice of mercy bemoaning them, or as the voice of goodness seeking them, it comes in another way; it is the voice of JUSTICE THEM. Adam had fled, but God must have him come to His bar. “ Where art thou, Adam? Come hither, man, come hither; I must judge thee, sin cannot go unpunished.” (C. H.Spurgeon.)I was afraid, because I was naked, and I hid myself The sad effects of yielding to temptation I. THAT A TO IS BY A SAD OF . II. THAT A TO IS BY A FROM GOD. 1. After yielding to temptation, men often wander from God by neglecting (1) Prayer. (2) God’ s Word. 2. By increasing profanity of life. III. THAT A TO IS BY SELF-. 1. We endeavour to vindicate ourselves by blaming others. This course of conduct is (1) ungrateful; (2) ungenerous; (3) unavailing. 2. By blaming our circumstances. IV. THAT IN TO WE NEVER REALIZE THE OF THE DEVIL. 1. Satan promised that Adam and Eve should become wise, whereas they became naked. 2. Satan promised that Adam and Eve should become gods, whereas they fled from God. (J. S. Exell, M. A.)The wanderer from God I. WHERE IS MAN? 1. Distant from God. 2. In terror of God. 3. In delusion about God. 4. In danger from God. II. GOD’ S CONCERN FOR HIM. 1. His condition involves evil--God is holy. 2. His condition involves suffering--God is love. III. GOD’ S WITH HIM. 1. In the aggregate--“ Adam,” the genius. 2. Personally. “ Where art thou?” (W. Wythe.)The dawn of guilt I. A LOSS OF . They were “ naked.” It is moral nudity--nudity of soul--of which they are conscious. The sinful soul is represented as naked (Revelation 3:17). Righteousness is spoken of as a garment (Isaiah 61:3). The redeemed are clothed with white raiment. There are two things concerning the loss of rectitude worthy of notice. 1. They deeply felt it. Some are destitute of moral righteousness, and do not feel it. 2. They sought to conceal it. Men seek to hide their sins--in religious professions, ceremonies, and the display of outward morality. II. AN DREAD OF GOD. They endeavour, like Jonah, to flee from the presence of the Lord. 1. This was unnatural. The soul was made to live in close communion with God. All its aspirations and faculties show this. 2. This was irrational. There is no way of fleeing from omnipresence. Sin blinds the reason of men. 3. This was fruitless. God found Adam out. God’ s voice will reach the sinner into whatever depths of solitude he may pass. III. A FOR SIN. “ The woman,” etc. And the woman said, “ The serpent beguiled me,” etc. What prevarication you have here! Each transferred the sinful act to the wrong cause. It is the essential characteristic of moral mind that it is the cause of its own actions. Each must have felt that the act was the act of self. (Homilist.)I. THE SENSE OF GUILT BY WHICH THEY WERE . Sad results of disobedience 1. There were circumstances which aggravated their guilt--they knew God--His fellowship--were perfectly holy--happy--knew the obligations--knew the consequences of life and death. 2. They felt their guilt aggravated by these circumstances. Their consciences were not hardened. Their present feelings and condition were a contrast with the past. In these circumstances they fled. They knew of no redemption, and could make no atonement. II. THE CHANGE OF WHICH HAD FROM THEIR FALL. 1. Our moral attainments are indicated by our views of God--progressive. The pure in heart see God. Our first parents fell in their conceptions of God--omnipresence. “ Whither shall I go?” etc. This ignorance of God increased in the world with the increase of sin Romans 1:21-32). This ignorance of God is still exemplified. “ The fool hath said in his heart, there is no God.” He may worship outwardly; and there are gradations of the foolish--some shut God within religious ordinances--some exclude Him. III. THAT THEY HAD LOST THEIR WITH GOD. 1. One barrier interposed was guilt. 2. Another barrier was moral pollution. (James Stewart.)Hiding after sin I. ADAM THE AVERAGE SINNER. A man may do worse than Adam--hide from God after outraging Him by sin. Sense of God’ s presence, awfulness, greatness, still intact in soul. II. THEY HID . An instinct; not the result of a consultation. Two motives: 1. Fear. 2. Shame. The greatness of God was the measure of Adam’ s fear; his own lost greatness was the measure of his shame. III. AMONGST THE TREES OF THE GARDEN. 1. Pleasure. 2. Occupation. 3. Moral rationalism. IV. ADAM’ S CONDUCT WAS FOOLISH AND . 1. Attempting the impossible. 2. Flying from the one hope and opening for restoration and safety. (Canon Liddon.)Hiding from God As the account of Eve’ s temptation and fall truly represents the course of corruption and sin, so the behaviour of our first parents afterwards answers exactly to the feelings and conduct of those who have forfeited their innocence and permitted the devil to seduce them into actual sin. I. Any one sin, wilfully indulged, leads to profaneness and unbelief, and tends to blot the very thought of God out of our hearts. II. Much in the same way are backsliding Christians led to invent or accept notions of God and His judgment, as though He in His mercy permitted them to be hidden and covered, when in truth they cannot be so. III. The same temper naturally leads us to be more or less false towards men also, trying to seem better than we are; delighting to be praised, though we know how little we deserve it. Among particular sins it would seem that two especially dispose the heart towards this kind of falsehood; (1) sensuality; (2) dishonesty. IV. When any Christian person has fallen into sin and seeks to hide himself from the presence of the Lord, God is generally so merciful that He will not suffer that man to be at ease and forget Him. He calls him out of his hiding place, as He called Adam from among the trees. No man is more busy in ruining himself, and hiding from the face of his Maker, than He, our gracious Saviour, is watchful to awaken and save him. (Plain Sermons by Contributors to “Tracts for the Times. ”)Two kinds of retreats I. THE SINNER’ S RETREAT. 1. Complete thoughtlessness. 2. The occupations of life. 3. The moralities of life. 4. The forms and observances of religion. II. THE SAINT’ S RETREAT. “ I flee unto Thee to hide me” -- (1) from the terrors of the law; (2) from the hostility and hatred of men; (3) from the trials and calamities of life; (4) from the fear and tyranny of death. (A. Raleigh, D. D.)Hiding places I. Note here the anticipative sentence of the human conscience pronouncing doom on itself. The guilty rebel hides from the Divine Presence. II. The inexorable call which brings him immediately into the Divine Presence. III. The bringing to light of the hidden things of darkness. The soul has many hiding places. There are-- (1) The hiding place of self-complacent propriety; (2) the hiding place of the reasoner; (3) the hiding place of theological dogmas. But the true hiding place for the soul is Jesus. (W. Hay Aitken, M. A.)The unconscious confession I. ADAM’ S HASTE TO MAKE EXCUSE WAY A PROOF OF HIS GUILT. The consciousness of evil leads to self-condemnation. II. ADAM’ S OF FEAR PROVED HIS GUILT. If a child dreads its parent, either the child or the parent must be wrong. III. ADAM’ S MORBID MORAL PROVED HIS GUILT. The worst kind of indelicacy is in being shocked at what is natural and proper. Conclusion: 1. Sin cannot escape from God. 2. Sin cannot stand before God. 3. Sin may find compassion from God. (A. J. Morris.)Observations I. ALL MEN MUST APPEAR BEFORE GOD, AND ANSWER ALL THAT THEY ARE CHARGED WITHAL, WHEN HE COMES TO . 1. That God by His power can enforce and draw all men before Him, and to confess Him too, no man can deny (Romans 14:11). 2. Besides, it is fit that God should do it, for the clearing of His justice, both in rewarding His own and punishing the wicked and ungodly, when every man’ s work is manifest, and it appears that every man receives according to his deeds (Romans 2:8). Of this truth there can be no clearer evidence than the observation of that judgment which passeth upon every man in the private consistory of his own conscience, from which none can fly nor silence his own thoughts, bearing witness for him, or against him, no, not those which have no knowledge of God or His law Romans 2:15). II. ALL MEN BY NATURE ARE APT TO COLOUR AND CONCEAL ALL THAT THEY CAN AND THAT EVEN FROM GOD HIMSELF. 1. Because all men desire to justify themselves, and are by nature liars Romans 3:4), and therefore easily fall into that evil to which their nature inclines them. 2. The want of the full apprehension of God’ s Providence. III. ONE SIN DRAWS ON ANOTHER. 1. Any sin committed weakens the heart, and consequently leaves it the more unable to withstand a second assault--as a castle is the more easily taken when the breach is once made. 2. And sins are usually fastened one to another, like the links of a chain; so that he who takes hold of one of them necessarily draws on all the rest. 3. And God in justice may punish one sin with another, and to that end both withdraw His restraining grace from wicked men, that being delivered over to the lusts of their own hearts they may run on to all excess of riot, that they may fill up the measure of their sin, that God’ s wrath may come upon them to the uttermost, and many times for a while withholds the power of His sanctifying grace from His own children. IV. GOD’ S WORD IS TO A GUILTY . V. IT IS A HARD MATTER TO BRING MEN TO CONFESS ANY MORE THAN IS EVIDENT IN ITSELF. VI. MEN MAY BE BROUGHT MORE EASILY TO THAN THEIR SIN. VII. NO MEANS CAN WORK ANY FARTHER THAN THEY ARE ACTED AND CARRIED ON BY GOD HIMSELF. (J. White, M. A.)Conscience I. In briefly adverting then to the fact THAT IT IS THE VOICE OF THE LORD WHICH AWAKENS , LET US ATTEMPT TO EXACTLY WHAT IS BY SUCH AN . In the case of Adam it was, of course, the direct and audible voice of the Lord whereby he was aroused. There is no doubt that that voice had struck home to his conscience long before it fell upon his ear--as is prevent by his sense of nakedness, which he pleaded as an excuse for his concealment; but that conviction of sin which drove him to the shade of the foliage immediately after he had eaten the fruit, and before the Lord called him from his hiding place, was but the echo of the Almighty’ s previous warning, “ In the day that thou eatest thereof thou shalt surely die.” If it was the voice of God which awakened conviction in Adam, how does He make that voice heard by us? Is there not a steady monitor within us, and which at times the most hardened of us cannot stifle--which is constantly telling us, “ thou shalt surely die” --which is ever reminding us that God’ s law requires perfection, absolute and unblemished purity, without which we cannot enter into His rest--which also shows us our own hearts, and forces us to bear them to the standard of God’ s law (a light in which we see in every part of ourselves the elements of eternal perdition and utter ruin)--which proclaims death to us at every step--which haunts our rest, disturbs our thoughts, distracts our minds, and terrifies our souls with the unceasing warning, “ thou shalt surely die” ? II. THE EFFECT BY THE VOICE--FEAR. “ I heard Thy voice in the garden, and I was afraid.” There are two kinds of fear--the one generally termed reverence, or, as it is scripturally called, “ godly fear,” --the other dread, or terror, induced by fear of punishment The former always results from a suitable attitude before God in the contemplation of His majesty and power, and forms one of the most indispensable and becoming attributes in the character of the true disciple of God. The latter is an infallible indication of the absence of the Spirit from the heart, and of the consciousness of guilt without the wish for, or hope of, a remedy. It was this fear which engendered the slavish obedience of the Israelites, and induced that dogged and sullen compliance with the law’ s demands which characterized the spirit in which their services were rendered. A fear which urges nothing more than a bare fulfilment of a demand from a sense of coercion and compulsion, cannot fail to beget a spirit of enmity against its object. Hence it is that our churches are filled with unwilling worshippers, and the altar of Jehovah is insulted with constrained oblations. III. The next consideration suggested by the text was, THE AND SENSE BY THE OF SIN--. It is a feeling which manifests itself under three aspects--bringing with it a sense of ignorance, of a want of righteousness, and of impurity. We may be extensively versed in what this world calls knowledge--may be widely acquainted with the works of philosophers and poets,and may even be deeply read in the Oracles of God; able to descant with subtilty and power upon the doctrines of revealed truth; but no sooner does the abiding conviction of sin break in upon us, than these attributes, upon which we once rested a hope of preference before our less favoured brethren, become only as so many scorpions to sting us with the reproach of baying abused them, and leave us under a sense of ignorance even in the possession of the gifts of knowledge. But it is not only upon such as these that the sense of ignorance accompanies the voice of conviction. It creeps over those who, without worldly as well as spiritual knowledge of any kind, have never felt their ignorance before. There are many who, while they are of the night and know nothing, think there is nothing which their own strength is not sufficient to perform, and that there is no degree of excellence to which they cannot of their own power attain. When conscience speaks to such as these, the helplessness which they feel partakes largely of this sense of ignorance. They look back upon that career of self-sufficiency during which they have been arrested, like awakened sleepers upon the visions of a dream; and yet, amidst the realities to which they have been aroused, they feel a need; but know not where to turn for help. Our helplessness under conviction of sin is increased by a feeling of our want of righteousness being super-added to this sense of ignorance. Self-dependence is the invariable accompaniment of an ungodly life. Ungodliness itself consists chiefly, if not entirely, in a want of faith in Christ; and if this want of faith in Him exists, our trust must be reposed elsewhere; we either consider ourselves too pure to need a Saviour, or else we trust in future virtue to redeem past transgression. When the floods of conviction all at once break down the sandy barriers of self-trust behind which we have sought to screen ourselves, one of the principal elements in the sense of helplessness resulting from it is a void within ourselves which we find widening more and more as conviction becomes the stronger. It brings with it, too, in an equal degree, a feeling of impurity. Before conviction has firmly fastened hold upon the mind; when, as it were, its first strivings for audience are all that can be experienced, it is apt to be checked by the trite expedient of comparing our own godliness with that of others. But such specious delusions are all overthrown when conscience has us completely in its chains. It leads us to measure ourselves, not by a relative standard, or by the contrast we present to our brethren around us; but by the contrast we present to the requirements of that law which demands perfect purity; a purity to which we feel we can never attain, and a law whereby we know we shall be ultimately judged. We look within, and see ourselves stained with every sin which that law condemns, and we feel that the very lightest of our transgressions is sufficient to crush us beneath its curse. It is in vain that we make future resolves. But, terrible as the situation of a mind thus disturbed may seem, it is in a far more enviable condition than that which is reposing in the lap of sin, and saying, “ Peace, peace, when God has not spoken peace.” IV. But it will be necessary now to glance at the next head of discourse, namely, THE VAIN FOR ESCAPE IN THE TEXT. “ I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.” This attempt at personal concealment on the part of our first parents, furnishes a striking example of the deceitfulness of sin. The supposition that the mere shade of the leaves could conceal them from the eye of God would have appeared to their reason, while unwarped by sin and shame, as preposterous and absurd; but now that the taint of guilt was on their souls they were ready to believe in the efficacy of any miserable subterfuge to cheat the omniscience of the Almighty. In like manner does sin lead its victims now from one degree of dissimulation to another, commending the mask of hypocrisy in its most attractive forms, and deluding the sinner into every species of sophistry, from which the purer mind would instinctively recoil. A more rigid observance of Divine ordinances is often resolved upon as a means of propitiating the monitions of the conscience. A mare serious and attentive demeanour is likewise assumed. A closer vigil kept upon the words and actions. And determinations are made to conform more literally to the demands of the Divine law. Such resolves in themselves are admirable, and, inasmuch as they evidence a dissatisfaction with present godliness, are highly commendable. But in what spirit and for what reason are these reforms undertaken? Is it a glowing desire for the promotion of the glory of God; a zeal for the advancement of His kingdom; and an anxiety for the spread of His cause which animates us? Are these high resolves prompted by an indignant sense of our ingratitude to a merciful and beneficent Creator, and a childlike desire to return to Him from whom we have departed? No, my friends. It is from no contrition for past unthankfulness towards the giver of every good and perfect gift that these resolves are made; but their fulfilment is set about from a sullen and constrained sense of compulsion to satisfy the exorbitant demands of a hard taskmaster whose laws we hate, and whose sway we would fain be freed from; they are undertaken in our own strength, and prompted by a slavish fear of death. We have before seen that this servile dread, though productive of great apparent submission and obedience, generates enmity instead of love in the heart. It is only the light of revelation which can dispel that enmity, and shed abroad that love in the soul. (A. Mursell.)Hidings I. Let us contemplate THE SINNER “ HIDING HIMSELF.” For is not this flight and concealment of Adam among the trees of the garden like a symbolical representation of what sinners have been doing ever since?--have they not all been endeavouring to escape from God, and to lead a separated and independent life? They have been fleeing from Divine Presence, and hiding themselves amid any trees that would keep that Presence far enough away. 1. One of the most common retreats of the sinner is that of complete thoughtlessness. What countless thousands of human beings have fled to this retreat; and how easily and naturally does a man take part and place with “ all the nations that forget God!” We have said complete thoughtlessness; but it is not complete. If it were, there would be no conscious hiding, no more flight; the forest would then be so deep and dense that no Divine voice would be heard at all, and no Divine visitation of any kind felt or feared. But it is not so. Now and again a gleam of light will come piercing through. Now and again a voice from the Unseen Presence will summon the fugitive back. 2. The occupations of life furnish another retreat for man when fleeing from God. Man works that he may be hidden. He works hard that he may hide himself deep. The city is a great forest, in which are innumerable fugitives from God, and sometimes the busiest are fleeing the fastest; the most conspicuous to us may be the farthest away from Him. Work is right--the allotment of God, the best discipline for man. Trade is right--thedispenser of comforts and conveniences, the instrument of progress and civilization; and from these things actual benefits unnumbered do unceasingly flow; and yet there can be little doubt that the case is as we say. These right things are used at least for this wrong end--as a screen, a subterfuge, a deep retreat from the voice and the presence of the Lord. 3. The moralities of life form another retreat for souls hiding from God. Some men are deeply hidden there, and it is hard to find them; harder still to dislodge them. This does not appear to be an ignominious retreat; a man seems to retire (if, indeed, he may be said to retire at all) with honour. Speak to him of spiritual deficiency, he will answer with unfeigned wonder, “ In what?” And if you say again, “ In the keeping of the commandments,” he will give you the answer that has been given thousands and thousands of times since the young man gave it to Jesus, “ All these things have I kept from my youth up. Not perfectly, not as an angel keeps them, but as well as they are usually kept among men; and what lack I yet?” So fair is the house in which the man takes shelter. So green is the leafage of the trees amid which he hides. He does not profess to be even “ afraid,” as Adam was. He hears the Voice, and does not tremble. Why, then, should it be said that he is hiding? Because in deep truth he is. He is attending to rules, but not adopting soul principles of life. He is yielding an outward and mechanical compliance to laws, but be has not the spirit of them in his heart. 4. The forms and observances of religion constitute sometimes a hiding place for souls. Men come to God’ s house to hide from Him. They put on “ the form of godliness, but deny its power.” They have a name to live, but continue dead. They seem to draw near, but in reality “ are yet a great way off.” They figure to themselves an imaginary God, who will be propitiated and pleased by an outward and mechanical service--by the exterior decencies of the Christian life--when all the while they are escaping from the true God, whose continual demand is, “ My son, give Me thine heart.” Ah, the deceitfulness of the human heart! that men should come to God to flee from Him! Yet so it is, and therefore let a man examine himself, whether he be in the faith or merely in the form; whether he have a good hope through grace, or a hope that will make him ashamed, whether he be in the very Presence reconciled, trustful, and loving, or yet estranged, deceiving himself, and fleeing from the only true Shelter. For we may depend upon it that in all these ways men do fly from God. And God seeks them, for He knows they are lost. He pursues them, not in wrath, but in mercy; not to drive them away into distance, condemnation, despair; but to bring them out from every false refuge and home to Himself, the everlasting and unchanging shelter of all the good. II. And many do turn and flee to Him to hide them. Adam is the type of the flying sinner. David is the type of THE FLEEING SAINT (Psalms 143:9). Here we have the very heart and soul of conversion, “ I flee unto Thee.” The man who says this has been turned, or he is turning. 1. “ I flee unto Thee to hide me” from the terrors of the law. He alone can hide us from these terrors. But He can. In His presence we are lifted, as it were, above the thunders of the mountain; we see its lightnings play beneath our feet. He who finds his hiding place with God in Christ does not flee from justice; he goes to meet it. In God, the saint’ s refuge justice also has eternal home; and purity, over which no shadow can ever pass; and law--everlasting, unchanging law--so that the trusting soul goes to meet allthese and to be in alliance with all these. 2. “ I flee unto Thee to hide me” from the hostility and the hatred of men. This was a flight that David often took, and, in fact, this is the fleeing mentioned in the text. “ Deliver me, O Lord, from mine enemies. I flee unto Thee to bide me.” Believer, if you have David’ s faith you have David’ s Refuge. The Name of the Lord is an high tower, into which all the righteous run and are safe. 3. “ I flee unto Thee to hide me” from the trials and calamities of life. A storm comes to a ship in mid-voyage. She is driven far out of her course, and is glad at last to find shelter in some friendly port. But there would soon have been shipwreck in the fair weather. The sunken rock, the unknown current, the treacherous sand, were just before the ship. The storm was her salvation. It carried her roughly but safely to the harbour. And such is affliction to many a soul. It comes to quench the sunshine, to pour the pitiless rain, to raise the stormy wind and drive the soul away to port and refuge, away to harbour and home within the circle of Divine tranquillity--in the deep calm of the everlasting Presence. 4. “ I flee unto Thee to hide me” from the fear and from the tyranny of death. This is the very last flight of the godly soul. It has surmounted or gone through every evil now but one: “ The last enemy that shall be destroyed is Death.” (A. Raleigh, D. D.)Terrors of conscience, and remedies There is no cure for the terrors of conscience but from God. 1. Because these fears are seated in the soul, and are awakened there by the voice of God. “ I heard Thy voice,” said Adam. It is the voice of God in the mind that makes it so terrified: no created being can strike fear or convey comfort into the conscience. 2. The fears of the mind, being supernatural and spiritual, can admit only of a spiritual remedy. All outward applications will never cure inward distempers: the sickness of the mind can only be cured by Him who seeth into it. Jesus only can raise and comfort those whom the terrors of the Almighty have cast down and dejected. His peculiar work and office it is to release us from the terrors of conscience. He is entitled to the merit of doing it; He was made acquainted with fear, with trouble, with amazement, with agony of mind, that He might merit comfort for us under our fears. Christ is the end of the law for comfort, by conferring pardon; which pardon He is more fitted to give by reason of that compassion which is in Him; that pity and tenderness with which He is moved toward all that are under any kind of want, or sorrow, or misery. Another way to lessen our fears is to maintain our peace with God by such a regard to His law as will not suffer us to persevere in any known sin. For the conscience can never be at rest so long as wilful sin remains in the heart. The man who is at peace with God “ fears no evil tidings,” his “ heart is fixed.” I add this further rule: acquaint thyself much with God, and then thou wilt be less afraid when He visits Thee. If He be new and strange to thee, every appearance of Him will be fearful; but if thou art acquainted with Him, thou mayest then be confident. Next to this, nourish a voluntary religious fear of God in the heart, and that will prevent those other violent and enforced Years which bring torment. Feared He will be; all knees must bow to Him, all hearts must yield to Him; therefore a devout fear is the best way to prevent a slavish dread. The humble spirit that bows itself shall not be broken. Above all, take care to be of the number of those to whom His promises are made--that is, the Church. To them it is said, “ they shall dwell safely,” and none shall make them afraid. 1. In much pity and tenderness, like as a father catches up a child that is fallen, yea, “ like as a father pitieth his own children, so is the Lord merciful to them that fear Him.” He “ taketh pleasure in the prosperity of His servants,” and loves to see them in a comfortable condition. “ For a small moment,” saith He, “ have I forsaken thee, but witch great mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy upon thee, saith the Lord thy Redeemer.” 2. They are assured also of His care over them, lest they should be swallowed up and overwhelmed with grief and fear. Hear His words: “ For I will not contend forever, neither will I be always wrath; for the spirit should fail before Me and the souls which I have made. I will restore comforts to him and to his mourners.” God brings His servants seasonably out of their distresses; because in them they are unfit and unable for any service. I have now only to observe that all these things are contrariwise with the wicked. No relief in their extremity, but fear and anguish. (W. Jones, M. A.)Divine vision Adam forgot that God could see him anywhere. Dr. Nettleton used to tell a little anecdote, beautifully illustrating that the same truth which overwhelms the sinner’ s heart with fear, may fill the renewed soul with joy. A mother instructing her little girl, about four years of age, succeeded, by the aid of the Holy Spirit, in fastening upon her mind this truth, “ Thou God seest me!” She now felt that she “ had to do” with that Being “ unto whose eyes all things are naked,” and she shrank in terror. For days she was in deep distress; she wept and sobbed, and would not be comforted. “ God sees me, God sees me!” was her constant wail. At length one day, after spending some time in prayer, she bounded into her mother’ s room, and with a heavenly smile lighting up her tears, exclaimed, “ Oh, mother, God sees me, God sees me!” Her ecstasy was now as great as her anguish had been. For days her soul had groaned under the thought, “ God sees me; He sees my wicked heart, my sinful life, my hatred to Him and to His holy law” : and the fear of a judgment to come would fill her soul with agony. But now a pardoning God had been revealed to her, and her soul exclaimed exultingly, “ God sees me, takes pity on me, will guide and guard me.” (W. Adamson.)Afraid of God So there is a consistency in sin: they who hid themselves from one another hid themselves from the presence of the Lord. Sin is the only separating power. Goodness loves the light. Innocence is as a bird that follows the bidding of the sun. When your little child runs away from you, either you are an unlovely parent or the child has been doing wrong. Adam was afraid of the Lord (Genesis 3:10). Afraid of Him who had made the beautiful garden, the majestic river, the sun, and the moon and the stars! How unnatural! Instead of running to the Lord, and crying mightily to Him in pain and agony of soul, he shrunk away into shady places, and trembled in fear and shame. We do the same thing today. We flee from God. Having done some deed of wrong, we do not throw ourselves in utter humiliation before the Lord, crying for His mercy, and promising better life; we stand behind a tree, thinking He will pass by without seeing us. This sin makes a fool of a man as well as a criminal--it makes him ridiculous as well as guilty. It makes its own judgment day. (J. Parker, D. D.)Who told thee that thou wast naked?--The moral sense What is significant, as I think, in the Bible narrative, is that the moment when man hears the voice of God in the garden is the moment when he feels himself estranged from Him; he is not happy in the presence of his Maker; he shrinks from Him, and seeks any covering, however feeble, to hide him from his God. And he who looks across the page of history, and seeks to read the secret of the human soul, will find everywhere, I think, this same contrariety between man’ s duty and his desire, the same consciousness that he has not performed the work God has given him to do. For what can be told as a truer truth of the human story, than that man has high desires and cannot attain to them; that he is living between two worlds, and is often false to what he knows to be most Divine in himself; or, in a word, that he has tasted of the fruit of the tree of knowledge, and yet that between him and the tree of life stands a flaming sword which turns every way? I. THE HUMAN . It is not a little strange, upon the face of it, that man, who is the lord of the physical world, or counts himself so, should be visited by a haunting sense of failure. Why should he be ashamed of himself? Why conceive a Power needing propitiation? Why waste his time in penitence for sin? What is sacrifice--that venerable institution--but an expression of the discordance between man and his environment? We know we are sinners; we cannot escape the chiding of conscience. II. THE DIVINE . Whence comes, then, this sense of sin, this longing for holiness? It is a testimony to the Divinity of our human nature. If the prisoner sighs for liberty and flight in the prison, the reason is that the prison is not his home. If the exile gazes with yearning eyes upon the waste of waters which parts him from his native land, the reason is that his heart is there beyond the seas. And if the human heart here in the body sighs and yearns for a perfectness of love and a joy Divine, the reason is, it is the heir of immortality. (J. E. C. Welldon, M. A.)God’ s question “ Who told thee that thou wast naked?” or how is it that this nakedness is now a cause of shame to thee? Wast thou not clothed with innocence, with light, and with glory? Didst thou not bear the image of thy God, in whom thou gloriedst? Didst thou not rejoice in all the faculties which He had given thee? Why, then, art thou despoiled, covered with shame, and miserable? Hast thou sullied the garment of innocence and purity which I bestowed upon thee? Hast thou lost the crown with which I adorned thy brow? Who, then, hath reduced thee to this state? “ Who told thee that thou wast naked?” Adam is confounded and speechless before his Judge. It is necessary, then, to deepen the conviction which he feels in his troubled conscience. It is necessary to give him a nearer view of the evil which he has committed, by putting to him a still more home question. It is necessary to set full before his eyes the mirror of the Divine law. “ Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?” My brethren, what instructive lessons does this simple question contain! Let us pause here for a moment, and direct our thoughts to this important subject. And, first, remark that God, in order that “ He might be justified even when He condemned,” with a condescension which was intended to redound to His own glory, pronounces no curse, nor even a sentence of condemnation upon man, until He has first convicted him in his own conscience. But this condescension of the Lord towards man was also intended to subserve the happiness of the creature, by leading him to repentance, and, through repentance, unto salvation. The Lord, by the question which He puts to Adam, confronts him with His holy law. Man, the sinner, will then no longer be able to withhold the confession of his guilt, under the plea of ignorance. “ I commanded thee,” saith his Judge, “ thou knewest thy duty, the full extent of thy responsibility, even the tremendous sanction of the law and the penalty of its violation.” If, then, Adam perish, it is his own fault. But the Almighty, in reminding man in so solemn a manner of the command which He had given him, designed not merely to lead him to confess that he had sinned knowingly and willingly, and that he had made no account of his awful responsibility, but also to show him the real nature of his sin. “ Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?” I gave thee a command, hast thou violated it? This is sin--the violation of the law of God, disobedience, rebellion. That sin would have been the same, in point of nature, whatever had been the object of the command. For us, as well as for Adam, for every responsible being, sin is simply that which is opposed to the Divine law. (L. Bonnet.)Hast thou eaten of the tree?--Observation I. MAN’ S CANNOT GOD’ S LOVE AND . II. GOD CAN EASILY, WITHOUT ANY OTHER , MEN BY . III. GOD SEES US EVEN WHEN WE SEE NOT HIM, AND TAKES NOTICE OF ALL OUR WAYS, AND THEM. Let all men walk as in God’ s presence, always beholding Him that is invisible (Hebrews 11:27), as sitting in His throne of majesty and power, and observing the ways of men with those eyes which are purer then to behold evil. This is indeed the only way-- 1. To give unto God the honour due to His glorious attributes. 2. To keep our hearts low that we may walk humbly with our God, as we are required (Micah 6:8). 3. To make us watchful in all our ways, that we may do nothing that may provoke the eyes of His glory (see Exodus 23:21). 4. To encourage us in well-doing, when we know we walk in the sight of our Master, who both approves us, and will reward us, when our ways please Him (Psalms 18:24), and takes notice of a cup of cold water bestowed in His name upon any of His children (Matthew 10:42), or the least faithful service performed by a servant to his Master Ephesians 6:6), and will defend and stand by us while we do Him service (Exodus 23:22-23). IV. GOD ACCEPTS OF NO TILL MEN SEE AND THE SIN OF THEIR ACTIONS, AND THAT TOO AS IT IS SIN. 1. Because without such a confession, God hath neither the honour of His justice in punishing sin (wherefore Joshua requires Achan to confess his sin, that he might give glory to God, Joshua 7:19), as David doth Psalms 51:4), nor of His mercy in pardoning it. 2. We cannot otherwise be in any state of security after we have sinned, but by suing out our pardon; which if He should grant, without our condemning and abhorring of our own evil ways, it would neither further our own reformation, nor justify God in pardoning such sins, as we have neither acknowledged, nor grieved for at all. V. MEN MUST BE DEALT WITHAL IN PLAIN TERMS BEFORE THEY WILL BE BROUGHT TO AND BE MADE OF THEIR SINS. 1. Because the heart is never affected with sin till it be represented unto them in full proportion, but it may appear shameful and odious. 2. Because all men being by nature lovers of themselves, do all that they may to maintain their own innocency, and therefore endeavour what they can to hide sin from their own eyes, as well as from other men, as being unwilling to look upon their own shame. VI. WILL A MAN OF SIN MUST CHARGE HIM WITH THE VERY ACT IN WHICH HE HATH SINNED. VII. IN SINFUL ACTS OUR HEARTS OUGHT ONLY TO BE FIXED UPON OUR OWN ACTIONS, AND NOT UPON OTHER MEN’ S AND . 1. Because of the proneness of our own hearts to shift off the evil of our actions from ourselves, if possibly we can. 2. And while we do this, we harden our own hearts, and make them insensible of our sins, which affect us not, when we think the evil proceeds not from ourselves, but charge it upon other men that provoke us. 3. Other men’ s provocations cannot excuse us, seeing it is the consent of our own hearts and nothing else that makes it a sin. VIII. THE BREACH OF GOD’ S IS THAT WHICH MAKES ANY ACT OF OURS A SIN. 1. Disobedience is not only an injury to God, but an injury to Him in the highest degree, wherein His authority is rejected, His wisdom slighted, His holiness despised, and His providence, and power, and justice, both in rewarding and punishing not regarded. 2. Disobedience knows no bounds, no more than waters do that have broken down their banks. (J. White, M. A.)She gave me of the tree and I did eat.Adam’ s mean excuse 1. Adam, we find, was not content to be in the image of God. He and his wife wanted to be as gods, knowing good and evil. He wanted to be independent, and show that he knew what was good for him: he ate the fruit which he was forbidden to eat, partly because it was fair and well-tasted, but still more to show his own independence. When he heard the voice of the Lord, when he was called out, and forced to answer for himself, he began to make pitiful excuses. He had not a word to say for himself. He threw the blame on his wife. It was all the woman’ s fault--indeed, it was God’ s fault. “ The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.” 2. What Adam did once we have done a hundred times, and the mean excuse which Adam made but once we make again and again. But the Lord has patience with us, as He had with Adam, and does not take us at our word. He knows our frame and remembers that we are but dust. He sends us out into the world, as He sent Adam, to learn experience by hard lessons, to eat our bread in the sweat of our brow till we have found out our own weakness and ignorance, and have learned that we cannot stand alone, that pride and self-dependence will only lead us to guilt and misery and shame and meanness; that there is no other name under heaven by which we can be saved from them, but only the name of our Lord Jesus Christ. (C. Kingsley, M. A.)A tardy and reluctant confession Here is, it is true, a confession of his sin. It comes out at last, I did eat; but with what a circuitous, extenuating preamble, a preamble which makes bad worse. The first word is, “ the woman,” aye the woman; it was not my fault, but hers. The woman whom “ Thou gavest to be with me” --It was not me; it was Thou Thyself! If thou had’ st not given me this woman to be with me, I should have continued obedient. Nay, and as if he suspected that the Almighty did not notice his plea sufficiently, he repeats it emphatically: “ She gave me, and I did eat!” Such a confession was infinitely worse than none. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 3:13-21 What is this that thou hast done?-- The general results of the Fall I. ETERNAL ENMITY BETWEEN SATAN AND (Genesis 3:14). 1. This curse was uttered in reference to Satan. 2. This address is different from that made to Adam and Eve. 3. There was to commence a severe enmity and conflict between Satan and the human race. (1) This enmity has existed from the early ages of the world’ s history. (2) This enmity is seeking the destruction of the higher interests of man. (3) This enmity is inspired by the most diabolical passion. (4) This enmity, while it will inflict injury, is subject to the ultimate conquest of man. II. THE SORROW AND OF FEMALE LIFE. 1. The sorrow of woman consequent upon the Fall. 2. The subjection of woman consequent upon the Fall. 3. The subjection of woman consequent upon the Fall gives no countenance to the degrading manner in which she is treated in heathen countries. III. THE ANXIOUS TOIL OF MAN, AND THE OF HIS LABOUR. 1. The anxious and painful toil of man consequent upon the Fall. 2. The comparative unproductiveness of the soil consequent upon the Fall. 3. The sad departure of man from the earth by death consequent upon the Fall. IV. THE GRAND AND OF JESUS CHRIST WAS BY THE FALL. Lessons: 1. The terrible influences of sin upon an individual life. 2. The influences of sin upon the great communities of the world. 3. The severe devastation of sin. 4. The love of God the great healing influence of the world’ s sorrow. 5. How benignantly God blends hope with penalty. (J. S. Exell, M. A.)The first sin I. THE RECORD BEFORE US IS THE HISTORY OF THE FIRST SIN. It needed no revelation to tell us that sin is, that mankind is sinful. Without, within, around, and inside us, is the fact, the experience, the evidence, the presence of sin. It is sin which makes life troublous and gives death its sting. The revelation of the Fall tells of an entrance, of an inburst of evil into a world all good, into a being created upright--tells, therefore, of a nature capable of purity, of an enemy that may be expelled, and of a holiness possible because natural. From man’ s fall we infer a fall earlier yet and more mysterious. Once sin was not; and when it entered man’ s world it entered under an influence independent, not inherent. II. THE FIRST SIN IS ALSO THE SIN. It is in this sense, too, the original sin, that all other sins are copies of it. Unbelief first, then disobedience; then corruption, then self-excusing; then the curse and the expulsion. Turn the page, and you shall find a murder! III. THE SIN IS ALSO THE SIN. Not one man of all the progeny of Adam has drawn his first breath or his latest in an atmosphere pure and salubrious. Before, behind, around, and above there has been the heritage of weakness, the presence and pressure of an influence in large part evil. Fallen sons of a fallen forefather, God must send down His hand from above if we are to be rescued ever out of these deep, these turbid waters. (Dean Vaughan.)The moral and renal results of the Fall I. ITS MORAL RESULTS. 1. Separation from nature (Genesis 3:7). Things naturally innocent and pure become tainted by sin. The worst misery a man can bring on himself by sin is that those things which to pure minds bring nothing but enjoyment are turned for him into fuel for evil lusts and passions, and light the flames of hell within his soul. 2. Separation from God (Genesis 3:8). Let the sceptic enjoy his merriment. To us there is something most touching in the statement that to our first parents in the most hallowed hour of the whole day the voice of God seemed like the thundering of the Divine anger. A child might interpret that rightly to himself. When he has done wrong he is afraid, he dares not hear a sound; a common noise, in the trembling insecurity in which he lives, seems to him God’ s voice of thunder. To the apostles the earthquake at Philippi was a promise of release from prison; to the sinful jailer, a thing of judgment and wrath--“ Sirs, what shall I do to be saved?” 3. Selfishness (Genesis 3:12-13). The culprits are occupied entirely with their own hearts; each denies the guilt which belongs to each; each throws the blame upon the other. The agriculturist distinguishes between two sorts of roots--those which go deep down into the ground without dividing, and those which divide off into endless fibrils and shoots. Selfishness is like the latter kind; it is the great root of sin from which others branch out--falsehood, cowardice, etc. II. THE PENAL . 1. Those inflicted on the man. (1) The ground was cursed for his sake (Genesis 3:18-19). (2) Death. 2. Those inflicted on the woman. In sorrow she was to bring forth children, and her desire was to be to her husband, and he was to rule over her. This penalty of suffering for others, which is the very triumph of the Cross, know we not its blessing? Know we not that in proportion as we suffer for one another we love that other; that in proportion as the mother suffers for her child, she is repaid by that love? Know we not that that subjection which man calls curtailment of liberty is in fact a granting of liberty, of that gospel liberty which is born of obedience to a rule which men venerate and love? (F. W. Robertson, M. A.)Lessons of the Fall 1. It is profoundly significant that this narrative traces the first sin to an external tempter. Evil does not spring spontaneously in the unfallen heart. Sin is not, as some would have it, a necessary step in man’ s development, nor does it spring from his own nature; it is an importation. 2. Whatever more may be taught by the serpent form of the tempter, we may safely regard it as a kind of parable of the nature of evil. The reptile is a symbol both of temptation and of sin. Its colours, sometimes brilliant, but always weird; its lithe, insinuating motions; its slimy track, its sudden spring; its sting so slender, and leaving so minute a puncture, but so deadly; its poison, which kills, not by hideous laceration, as in a lion’ s rending, but by passing the fatal drop into the very life blood--all these points have their parallels in the sinuous approaches, the horrid fascinations, the unnoticed wounds, and the fatal poison of sin. If we turn to the story, we find that it falls into three parts. I. THE SUBTLE OF . Notice that we have here, however, a picture of the way in which a pure nature was led away. The way taken with one which has already fallen may be much shorter. There is no need for elaborate and gradual approaches then, but it is often enough to show the bait, and the sinful heart dashes at it. Here more caution has to be used. 1. First comes an apparently innocent question, “ Is it so that God has said, Ye shall not eat?” The tempter might as well have asked whether the sun shone at midday. To cloud the clear light of duty with the mists of doubt is the beginning of falling. A sin which springs with a rush and a roar is less dangerous than one which slides in scarcely noticed. When the restrictions of law begin to look harsh, and we begin to ask ourselves, “ Is it really the case that we are debarred from all these things over the hedge there?” the wedge has been driven a good way in. Beware of tampering with the plain restrictions of recognized duty, and of thinking that doubt may be admissible as to them. 2. The next speech of the tempter dares more. Questioning gives place to assertion. There is a fiat lie, which the tempter knows to be a lie, to begin with. There is a truth in the statement that their eyes will be opened to know good and evil, though the knowledge will not be, as he would have Eve believe, a blessing, but a misery. So his very truth is more a lie than a truth. And there is a third lie, worse than all, in painting the perfect love of God, which delights most in making men like Himself, as grudging them a joy, and keeping it for Himself. In all these points we have here a picture of sin’ s approaches to the yielding will. Strange that tricks so old, and so often found out, should yet have power to deceive us to our ruin. But so it is, and thousands of young men and women today are listening to these old threadbare lies as if they were glorious new truths, fit to be the pole stars of life! II. THE FATAL DEED. The overwhelming rush of appetite, which blinds to every consideration but present gratification of the senses, is wonderfully set forth in the brief narrative of the sin. The motives are put at full length. The tree was “ good for food” ; that is one sense satisfied. It was “ pleasant to the eyes” ; that is another. If we retain the translation of the Authorized and Revised Versions, it was “ to be desired to make one wise” ; that appealed to a more subtle wish. But the confluent of all these streams made such a current as swept the feeble will clean away; and blind, dazed, deafened by the rush of the stream, Eve was carried over the falls, as a man might be over Niagara. This is the terrible experience of everyone who has yielded to temptation. For a moment all consequences are forgotten, all obligations silenced, every restraint snapped like rotten ropes. No matter what God has said, no matter what mischief will come, no matter for conscience or reason; let them all go! The tyrannous craving which has got astride of the man urges him on blindly. All it cares for is its own satisfaction. What of remorse or misery may come after are nothing to it. III. THE TRAGIC . These are two fold: (1) The appointment of toil as the law of life; (2) the sentence of physical death. 1. The change on the physical world which followed on man’ s sin is a distinct doctrine of both Old and New Testaments, and is closely connected with the prophecies of the future in both. Here it comes into view only as involving the necessity of a life of toilsome conflict with the sterile and weed-bearing soil. The simple life of the husbandman alone is contemplated here, but the law laid down is wide as the world. 2. The sentence of death is repeated in unambiguous terms. Physical death, and nothing else, is meant by the words. Observe the significant silence as to what is to become of the other part of man. The words distinctly refer to Genesis 2:7, but nothing is said now as to the living soul. The curse of death is markedly limited to the body. The very silence is a veiled hint of immortality. (1) Learn that physical death is the outcome of sin. No doubt animal life tends to death; but it does not follow that, if man had been sinless, the tendency would have been suffered to fulfil itself. However that may be, the whole of what we know as death, which has far more in it of pain and terror than the mere physical process, is plainly the result of sin. (2) Learn, too, the analogy between the death of the body and the condition of the spirit which is given up to sin. Death is a parable--a picture in the material world of what sin does to the soul. Separation from God is death. When He withdraws His hand from the body it dies; when the soul withdraws itself from Him it dies. 3. Finally, the temptation in the garden reminds us of the temptation in the wilderness. Christ had a sorer temptation than Adam. The one needed nothing; the other was hungered. The one had nothing of terror or pain hanging over him, which he would escape by yielding; the other had His choice between winning His kingdom by the cross, and getting rule by the easy path of taking evil for His good. The one fell, and, as the most godless scientists are now preaching, necessarily transmitted a depraved nature to his descendants. The other stood, conquered, and gives of His spirit to all who trust Him. (A. Maclaren, D. D.)Observations I. NO ACTOR IN ANY SIN CAN ESCAPE GOD’ S . 1. He is able to search into the deepest secrets, seeing all things are naked in His sight (Hebrews 4:13). 2. It concerns Him to do it, that the Judge of all the world may appear and be known to do right, to which purpose He must necessarily have a distinct knowledge, both of the offenders and of the quality and measure of their offences, that everyone’ s judgment may be proportioned in number, weight, and measure, according to their deeds. II. MEN’ S SINS MUST AND SHALL BE SO FAR AS MAY CONDUCE TO THE OF GOD’ S GLORY. Let it be our care-- 1. To take heed of dishonouring God by committing of any sin. 2. If by human infirmity we fall into any sin by which the name of God may be blasphemed or the honour of it impaired, let us endeavour to take off the dishonour done to Him by laying all the shame upon ourselves. III. A GOOD MAN’ S HEART OUGHT TO BE DEEPLY AND WITH THE SENSE OF HIS OWN SIN. Such a manner of the affecting of the heart by the sense of sin-- 1. Brings much honour to God. 2. Proclaims our own innocence (2 Corinthians 7:11). 3. Moves God to compassion towards us (Joe 2:17). 4. Furthers our reformation. 5. Makes us more watchful over our ways for time to come. IV. THE , OF ONE’ S NEAREST FRIENDS, IS A FOUL, AND SHOULD BE AN HEART- SIN. V. SIN AND THE ARE DECEITS AND SO WILL PROVE TO BE AT THE LAST. Now this deceit of sin is two fold. First, in proposing evil under the name of good, calling light darkness and darkness light (Isaiah 5:20), or at least the shadows of good, instead ofthat which is really and truly good, like the passing of gilded brass for perfect gold. Secondly, in proposing unto us a reward in an evil way, which we shall never find (see Proverbs 1:13; Proverbs 1:18), as they are justly accounted deceivers who promise men largely that which they never make good in performance. (J. White, M. A.) Genesis 3:14 Upon thy belly shalt thou go The Divine sentence on the serpent 1. I lay down the position that no punishment in the way of physical degradation was inflicted by God in His sentence upon the serpent tribe. No doubt this idea has been held by most of those in past days who knew very little of natural history or of science; and it is held still by some who have no capacity of understanding scientific evidence. They cherish still, it may be, some strange notion that serpents, once upon a time, walked upright and ate fruits in an innocent and becoming manner. I cannot argue with such. The testimony of science on this subject is so absolutely overwhelming, that one might just as well call in question the revolution of the earth round the sun, or the circulation of the blood. Unless all science is a lie, there were plenty of serpents on the earth ages before man was made, and these serpents precisely like the present ones in their general construction. If our serpents may be said to go on their bellies and eat dust, so might those. From the creation of the world--long ages ago--it has been “ their nature to.” Further, I must maintain that the structure and habits of the serpent tribe bear no trace of any designed degradation. To the eye of one who has studied the “ ways of God” in His fair and marvellous book of nature, who has learnt to recognize on every hand the exquisite adaptation of each tribe to the place of each, the serpent is as beautiful and perfect a piece of workmanship as any other creature. Admitting the fact (which no thoughtful observer could deny) that the animal tribes were made to prey upon one another to a great extent, and so to maintain the balance of life upon the earth. admitting this palpable fact, it is obvious that the serpent is most wonderfully adapted to play his own part and fulfil his own ends upon the earth. There is no more degradation about his means of progression, surprisingly swift and easy as it is, than about the downward swoop of an eagle, the ponderous rush of a lion, or the noiseless flight of an owl. Nor is his food in reality of a more disgusting nature than theirs; the creatures which he swallows, great or small, are as much his natural food as their prey is to the eagle, the lion, and the owl. He would not condescend to eat carrion like the vulture or the jackal. It may indeed be true, as St. Paul seems to teach us, that the whole creation suffers in some little-understood way from the fall of man; and no doubt the lower animals often suffer severely from the sinful passions of man; but to acknowledge this is a totally different thing from acknowledging that God deliberately and judicially decreed degradation and punishment upon a creature which had not really sinned. Shall not the Judge of all the earth do right? 2. I lay down the position, which I think no one will seriously dispute, that the real tempter was not the serpent at all, but the devil. It is true that there is no hint of this in Genesis, and this is very important to my argument. Had we no other information, we should have to assume that the serpent was in truth an intelligent being, supremely wicked, and capable of pursuing a most crafty policy. But the testimony of other Scriptures is clear and positive that it was the devil who tempted Eve (2 Corinthians 11:3; Revelation 12:9; Revelation 20:2; John 8:44). There can be but one way of understanding the inspired testimony: the devil availed himself of the form of the serpent, and of his known character for natural cunning, to speak by his mouth, and so to gain a safer audience. Just as the demoniacs of the New Testament and the evil spirits who possessed them seemed to have a mixed personality which is reflected in the very words of the Evangelists, so the tempter and the serpent remain, as it were, confounded, and the one is called by the name of the other--“ that old serpent, which is the devil and Satan.” Nevertheless, the witness is clear that the devil was the real agent in the temptation of our first parents. 3. I conclude from the foregoing positions, and conclude with confidence, that the serpent was not really cursed at all, while the devil was. All I know of God tells me that He would not--all I know of nature tells me that He did not--inflict punishment on the unwitting victim of another’ s craft. All I know from reason or from revelation of His ways assures me that He would not and did not leave unpunished the malice which wrecked (for the time) His fairest work. 4. I proceed to argue that while the form of the sentence was accommodated to the outward and visible form of which the tempter made use, the real meaning of the sentence applied to the tempter himself, and to the tempter alone. To the educated eye, as I have said, there is no trace of degradation about the structure or habits of the serpent; he does not in any real sense go upon his belly or eat dust. But to the untutored eye of the “ unlearned,” i.e., to the vast bulk of mankind in all ages, he appears to do both, and he is an object of natural loathing and disgust. As the upright position of man seems to raise him in dignity above the general level of animal life, so the prone and sinuous position of the snake seems to sink him below that level; having nothing degrading about it in reality, it is yet the accepted symbol of contempt. We, who are unacquainted with snakes, speak of a man as a “ reptile” if we wish to express utter contempt and abhorrence of his ways; but a “ reptile” is one that “ goes upon his belly.” Again, every student of nature knows that the serpent does not eat dust, but small animals which he often catches out of the dust and dirt; but, because he has neither hands nor anything in the nature of hands, he appears to swallow with his food a great deal of dust and dirt. The great difficulty we have to encounter in this Divine sentence on the serpent is that it is not really fulfilled in the literal serpent, though it is apparently. This difficulty seems to me to vanish wholly when we perceive that it is really fulfilled in the mystical serpent, the devil. 5. I am greatly confirmed in this understanding of the phrase by what we read in Isaiah 65:25. In that passage we are told that in the time of the “ new heavens and new earth” “ dust shall be the serpent’ s meat.” It makes no difference to my argument whether we understand the prophecy to refer to the millennium or (as I think) to the future world. No one surely will maintain that serpents are to eat dust in that blessed state. Why should the unfortunate creatures be so ill-fated? Is it not clearly to be spiritually interpreted, that then, as now, only more clearly and absolutely then than now, disgrace, disappointment, and disgust will be the portion of the tempter and accuser? And if this “ eating dust” on the part of the serpent be of spiritual interpretation in Isaiah, why should it not be the same in Genesis? It is admitted by all that the latter part of the sentence must be applied parabolically to the tempter himself--why not the former part also, in which the parable is quite as simple and as easy to read? 6. Two other conclusions seem to be necessary in order to complete the subject, and in order to “ justify” on every side the heavenly “ Wisdom” which pronounced and recorded this ancient doom. (1) In the first place, we must believe that He who foreknew all things, and ordered all things according to His foreknowledge, did of purpose prepare the serpent to be to a guilty race the natural emblem of their own sin and of their degradation. (2) In the second place, we must acknowledge that God willed, in merciful consideration for the weakness and cowardice of fallen man, not to allow the existence and malice of his ghostly enemy to become known to him at that time. The disguise, which served the purposes of evil, was overruled to serve the purposes of good; clothed in the same disguise, the sentence upon the evil one became a parable, which only yielded its true meaning by degrees, as redeemed man was able to bear it. (R. Winterbotham, M. A.)Observations I. GOD MANY TIMES WILL NOT SO MUCH AS REASON THE CASE WITH SUCH AS HE TO . II. HATH A HAND IN ANY SIN SHALL BE SURE TO HAVE A SHARE IN THE . 1. God is able both to convince and punish; and nothing can be hid from His pure eye, or escape His revenging hand. 2. The respect to His own honour necessarily moves Him to declare Himself to be just, in rendering to every man according to his deeds, and according to his works (Psalms 62:12). III. EVERY IN THE ACTING OF SIN, AND IS DEFILED THEREBY, IS LIABLE TO GOD’ S CURSE. IV. ONE MAN’ S OUGHT TO BE OTHER MEN’ S . Whether inflicted by men in a course of justice (Deuteronomy 13:14), or laid on by God’ s immediate hand (Zephaniah 3:5-6). V. GOD LAYS HIS UPON NO BUT UPON JUST DESERTS. Reason-- 1. His nature; fury is not in Him (Isaiah 27:4), but long suffering and abundant goodness (Exodus 34:6; Psalms 103:8; Psalms 103:13). 2. Respect to His own honour, infinitely advanced by manifesting His justice, mercy, faithfulness, and truth, which appears when He dispenseth all His administrations according to men’ s deserts. 3. Neither could He otherwise encourage men to His service, but by accepting and rewarding them in well-doing, and punishing only their errors, and that too with so much moderation that it tends only to their good, and not to their destruction. VI. GOD’ S CURSE UPON ANY IS THE OF ALL PLAGUES AND . VII. IT IS USUAL, WITH GOD IN HIS SO TO ORDER THEM THAT THEY MAY POINT AT THE SIN FOR WHICH THEY ARE . 1. To justify Himself, that by such lively characters His righteousness in all His ways may be read by him that runs. 2. To farther men’ s repentance, by pointing out unto them the sin that brings the judgment upon them. VIII. IT IS ONLY SIN THAT MAKES ONE MORE VILE THAN ANOTHER. IX. IT IS A TO BE GLUED TO THE EARTH. (J. White, M. A.)The tempter in the presence of God The serpent is now, so to speak, summoned into court. It would appear as if the power of fascination supposed to reside in his race had been reversed, and as if he had been compelled to draw near by the mightier fascination of justice, descended in the person of the great I AM. He has left, at least, the lurking place into which he seems to have crept after the eating of the fruit, and appears now a crushed and crest-fallen worm, writhing in the sunlight of the face of his Creator. How singular the meeting in such circumstances of the two grand foes, the archangel of darkness and the God of light! It is their first meeting, probably, since Lucifer was thrust out of heaven. And what a contrast! Then Lucifer was a powerful, magnificent, though lost being; now he is in the form of a snake, in the likeness of one of earth’ s basest reptiles; then he had the trace of the morning on his brow; now his eye and bearing are sunken and sullen: then he was the ruined angel; now he is the mean tempter and base deceiver: then he was striking, or had newly struck, at the throne of God; now he has succeeded in ruining the peace, and injuring the position of a happy human pair; then he was raging in defiance, and lifting up his voice against the Highest; now he is cowering in His presence, and not daring to utter a word in his own defence. It is significant that during this scene the serpent is quite silent; no question is asked of him, no reply is given; he is caught, as it were, in the fact, and there is no need of trial. Judgment is immediately pronounced. And what waves of torment, shame, self-loathing, disappointment, and fear cross his soul, as he listens, helpless, hopeless, speechless, to the words of God. (G. Gilfillan.)The curse Though the serpent was but the instrument, yet he is cursed. And the words, “ above all cattle,” imply that the rest of the animal creation were made to share the curse which had come down upon it as Satan’ s special agent in the plot against man. And why this universal curse? 1. To show the spreading and contaminating nature of sin. One sin is enough to spread over a world. There is something in the very nature of sin that infects and defiles. It is not like a stone dropped in a wilderness, upon the sand, there to lie motionless and powerless. It is like that same stone cast into a vast waveless lake, which raises ripple upon ripple, and sends its disturbing influence abroad, in circle after circle, for miles on every side, till the whole lake is in motion. 2. To show how all the manifold parts of creation hang together and depend upon each other. One being displaced, all are ruined. The arch is not more dependent on the keystone than are the different parts of creaturehood dependent on each other for stability and perfection. It is as if the unity of the Godhead had its counterpart in the unity of creation. And, strange to say, it is the Fall that has so fully discovered this oneness, and made us acquainted with its manifold relations. 3. To be a monument of the evil of sin. Sin needs something visible, something palpable, to make known both its existence and its “ exceeding sinfulness.” It must exhibit itself to our senses. It must stand forth to view, branded with the stroke of God’ s judgment, as the abominable thing which He hates. Thus He has strewn the memorials of sin all over the earth. He has affixed them to things animate and inanimate, that we may see and hear and feel the vileness and the bitterness of the accursed thing. (H. Bonar, D. D.) Genesis 3:15I will put enmity between thee and the woman The believer’ s conflict with Satan I. THAT THERE IS A BETWEEN SATAN AND EVERY IN JESUS CHRIST, WHOM HE IN THE FIRST PROMISE, TO THE PURPOSE AND GRACE OF GOD. II. In that stern combat which the Lord of glory, God manifest in the flesh, was to wage with Satan, it was declared that the enemy should bruise the heel of the seed of the woman, and that Jesus should not get the victory unwounded. And thus it is with His spiritual offspring; as “ He was, so are they in this world.” We learn, therefore, secondly, THE ’ S IN HIS WITH THE OLD SERPENT. III. But although the conflict may be fierce, and long, and stubborn, we are not permitted to doubt on which side the victory will fall. Hence I would observe, thirdly, THE OF TRIUMPH GIVEN IN THE TEXT TO THE SEED OF THE WOMAN--THE MEMBERS OF CHRIST. Satan will bruise their heel, but, as assuredly, they shall bruise his head. As Jesus assumed human nature, that He might avenge Himself and His people upon Satan, so shall they triumph in Christ. The God of peace shall bruise Satan under your feet shortly, who are in Christ Jesus. (R. P. Buddicom, M. A.)The first promise Here, in this verse, first springs a river which flows right through the broad wilderness of Time, refreshing every generation as they pass; and will yet, beyond the boundary, make glad forever the city of our God. In this verse the gospel of grace takes its rise. If we saw only the tiny spring we should not be able fully to estimate its importance. It is our knowledge of the kingdom in its present dimensions and its future prospects that invests with so much grandeur this first, short message, of mercy from God to man. We know the import of that message better than they who heard it first. And yet, as the negro native on the mountains near the sources of the Nile can drink and satisfy his thirst from the tiny rill that constitutes the embryo river, while he who sails on its broad bosom near the sea can do no more; so those who lived in the earliest days of grace might satisfy their souls at the narrow stream then flowing, as well as those who shall be found dwelling on the earth at the dawn of the millennial day. From the feeble stream that burst through the stony ground near the closed gate of paradise righteous Abel freely drank the water of life: the same, and no more, shall they do who shall see the knowledge of the Lord covering the earth in the latter day. God opened a spring in the desert as soon as there were thirsty souls sojourning there. Here, as we have said, the gospel springs. But this is not the beginning of mercy. Its date is more ancient; its fountainhead is higher. “ God is love” : there, if you will trace mercy to its ultimate source--there Redemption springs, thence Redemption flows. One or two things of an introductory character must be at least stated, inasmuch as they are essential to the comprehension of the main lesson. And the first of these is the existence and agency of an evil spirit, the enemy of man. “ Didst thou not sow good seed in thy ground?” said the surprised and grieved servants to their Master; “ whence, then, hath it tares?” “ An enemy hath done this,” said the Lord. Man has been damaged by the impact of evil after he came from his Maker’ s hands: and the damage, now that help has been laid on the Mighty, may be removed. There is a healing for the deadly wound. The enemy, in this text and in other instances all through the Scripture, is impersonated as the serpent. Now a series of lessons directly practical. 1. There is a kind of friendship or alliance between the destroyer and his dupe. The root of the ailment lies here. If the first pair had not entered into a covenant with the wicked one, there would not have been a fall. Neither at the first nor at any subsequent period has the enemy come forward as an enemy, declaring war, and depending on the use of force. Not the power, but the wiles of the devil have we cause to dread. If either he or we should assume the attitude of adversary, our cause were won. 2. Enmity must be engendered between these two friends. The first and fundamental necessity of the case is that the friendship should be dissolved. As long as the adversary by his wiles succeeds in making it sweet, and as long as the dupe loves it, so long is the captive held. Nothing in heaven or earth can do a sinner any good until he has fallen out with his own sin! 3. God will put enmity between a man and the enemy who has enticed, and so overcome him. When created beings are involved in sin, as a law of their being they cannot break off by an effort or wish of their own. The spirit that launches once into rebellion against God, goes on helplessly in rebellion forever, unless an almighty arm, guided by infinite love, be stretched out to arrest the fallen--the falling star. It is profitable to remember that we are helpless. It is only a cry out of the depths that will reach heaven, and bring help from One that is mighty. “ Lord, save me, I perish,” is a prayer that reaches the Redeemer’ s ear: it melts His heart, and moves His hand. To put enmity between a man and the devil who inhabits his heart--to change his affections, so that he shall henceforth loathe what he formerly loved, and love what he formerly loathed--this is God’ s prerogative. “ Create in me a clean heart, O God, and renew a right spirit within me.” 4. Notice now the relation which Christ our Redeemer bears to the breach of peace between a man and his Tempter. Over and above the promise that enmity will be put between the serpent and the woman, it is said in the text that enmity will be put between his seed and hers. We are guided by the Spirit of inspiration in the interpretation of this clause. We know certainly from Scripture “ her seed” means first and chiefly the second Adam, the Lord from heaven. As enmity between the two friends must be generated, and as only God can efficiently kindle that enmity, so it is only through Christ the Mediator that such a breach could be made. He is Mediator between God and man, for reconciling the alienated; He is Mediator between man and Satan, for alienating the united. As His acceptance with the Father is our acceptance with the Father, when we are found in Him; so His breach with the adversary is our breach, when we are found in Him. His two-fold mission is to break up one friendship and begin another. 5. The part which Christians act in the quarrel. Christ was the first fruits in this enmity; but, afterwards they that are Christ’ s. In Him the strife began; and it is continued in His members after the Head is exalted. The feud is hereditary, inextinguishable, eternal. The Church on earth is the Church militant; that is, the Church soldiering. There is another wing of the grand army, called the Church triumphant. Those who remain in the body wield the sword: those who have been admitted into heaven wave the palm and wear the crown. The real business in hand for Christians is not heaven, but holiness. The issue may be left in the Leader’ s hands: the duty of the soldiers is to stand where they are placed, and strike as long as they see a foe. Until the trumpet shall sound, calling the weary to rest, our part is to fight. (W. Arnot, D. D.)The beginning of the gospel These words have been appropriately called the “ Protevangelium,” the first gospel. At first sight it seems strange that these words should be considered the beginning of the gospel. The form is not that of a gospel but of a curse. It is the first curse that we meet with in reading the Bible. But think a moment. On whom, on what is it a curse? It is a curse on the great adversary of mankind. It is a curse upon evil--on sin, and death and hell. It is a curse upon our curse. You will observe, and it is well worth noticing, that there is no curse pronounced upon the man, nor upon the woman either. But can the gospel come in the form of a curse? It can--nay, it must. There are those who, shutting their eyes to the terrible fact of sin with all its dreadful consequences, as they are seen in the world, please themselves and try to please others by preaching a gospel of easy good nature, of love and mercy and goodwill to all mankind--a sort of universal salvation on the easiest terms possible, or withoutany terms at all. But sin and its terrible consequences are fearful facts that cannot be ignored. “ Love is the fulfilling of the law,” and the end of the gospel; but hatred--hatred of sin--is the only portal to true, and pure, and holy love. When the Spirit, the Comforter, comes, what is the first thing He does? He convinces of sin (John 16:8-9). I. As soon as we look at it, we recognize, speaking generally, A GREAT ENDING IS VICTORY. Of this conflict there is a threefold presentation. 1. First, there is a personal conflict: “ I will put enmity between thee and the woman.” Here it is worth while to notice that the Hebrew tense admits of a present as well as a future interpretation. So it is not only, “ I will put enmity” ; but, “ I am putting and will put enmity between thee and the woman.” The work is begun. The unholy alliance, into which Eve had been beguiled by the Evil One, is already broken. She is already a changed woman. She is no longer on the serpent’ s side. She is on the Lord’ s side. There is enmity between her and the serpent. 2. After the personal comes the general conflict: “ Enmity between thy seed and her seed.” What is meant by the two “ seeds” ? We would not have very much difficulty in guessing, but we are not left to guess work. We are very plainly told in the later Scriptures. For example, in the eighth chapter of the Gospel of John, the Jews had been congratulating themselves on belonging to the promised seed--“ We be Abraham’ s seed” (verse 33). Our Saviour said, in reply: “ I know that ye are Abraham’ s seed; but ye seek to kill Me.” That is a strange thing for Abraham’ s seed. You may be Abraham’ s seed literally, but certainly not spiritually. “ They answered and said unto Him: Abraham is our father. Jesus saith unto them: If ye were Abraham’ s children, ye would do the works of Abraham.” Notice how distinctly He recognized the spiritual sense of the term, not the literal. “ If ye were Abraham’ s children ye would do the works of Abraham.” “ Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning. That is the reason ye seek to kill Me.” Or turn to Matthew 23:33, where, addressing the same kind of people, the Saviour says--“ Ye serpents, ye generation of vipers” (i.e., ye seed of the serpents), “ how can ye escape the damnation of hell?” Or take the parable of the tares (Matthew 13:38): “ The good seed are the children of the kingdom. But the tares are the children of the wicked one.” Perhaps most definite of all is a passage in the 3rd chapter of the 1st Epistle of John. Read from the 8th verse: “ He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.” Then follows something like a definition of the two seeds. “ In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. Not as Cain, who was of that wicked one and slew his brother.” You see how plainly it is stated that the seed of the serpent are those who follow the deeds of the serpent; they are those who inherit the wickedness of their father the devil, as it is put here. And, of course, if the seed of the serpent are those who inherit the wickedness of the evil one, the seed of the woman are those that inherit the saintliness of the woman. It is as plain as anything can be, that it is the spiritual, and not the literal, seed that is meant; that character is in view, and not simple descent. 3. Not only is there a personal and a general conflict, but there is a special one. “ Thee and the woman” --personal. “ Thy seed and her seed” --general. “ It” (or he, because the pronoun is masculine) “ shall bruise thy head, and thou shalt bruise his heel” --special. Now, I do not say that Christ is very plainly indicated here. The time had not yet come for this. The hope of the coming personal Saviour was only gradually unfolded. But I do say that certain lines are drawn which, when produced, are found to converge on Christ, who occupies the point of sight, away on the distant horizon. Observe, further, that it is only at this point that victory comes in: “ I will put enmity between thee and the woman,” only conflict there; no victory. “ And between thy seed and her seed,” only enmity, no victory. But come to the point of sight, and there is not only conflict, but victory--“ He shall bruise thy head.” Apart from the Captain of our Salvation, there was nothing for us but defeat. Though victory is finally assured to all the true seed of the woman, it will be His victory, made theirs by faith. II. Let us now look at THE FACTS IN HISTORY, TO WHICH THE POINTS, AND WHICH ITS . In the first place, we see the development of this conflict right along from the time of its first beginning; “ from the blood of righteous Abel to the blood of Zacharias, slain between the temple and the altar” ; and from the days of the first martyr, Stephen, down to the present time, when in heathen lands converts still must seal, at times, their testimony with their blood, and when in Christian lands “ those that will live godly in Christ Jesus must suffer” certain kinds of persecution, and keep up a constant conflict with the powers of evil. The conflict will go on, and will not cease until the last of Satan’ s captives shall be rescued from his grasp and brought as sons to glory; when there shall be the great gathering of the people around Shiloh, the Prince of Peace, the Captain of our Salvation. But of all that long conflict, the crisis, the decisive action, is that to which our attention is specially called in the prophecy--the conflict that the Lord Jesus had to wage against the powers of darkness and the machinations of evil men when He was here upon the earth. Our Saviour, having taken our place, had this warfare to fight all through His life. Have you not often asked yourself the reason of the great difference between the death of the Lord Jesus and the death of so many martyrs, who endured unheard of tortures without flinching or uttering a cry? Had the Master less courage than the servants? Was He less able to endure suffering than Stephen, or any of the martyrs? Oh, no! It was because He had sufferings to bear that none of them had any knowledge of. He had their battle to fight as well as His own. As the Captain of their Salvation and ours, He stood in the front and thickest of the battle, and by His strong agony gained the victory for them and us. Now that He has gained the victory, that victory is secured for all the rest, who may well face death in any form bravely, now that the Captain of their Salvation has conquered all its terrors for them. It is secured for all the seed; and we have a picture of its consummation in the book of Revelation, where is celebrated in thrilling imagery the final victory of the saints of the Lord “ by the blood of the Lamb.” But while victory has been secured for us, it must also be accomplished in us. There must be a conflict and a victory in every human heart. There is not only the special conflict, which the Lord Jesus so victoriously waged, and the general conflict ending so triumphantly for all the seed, but there must be a personal conflict in each individual soul. (J. M. Gibson, D. D.)Christ the conqueror of Satan The promise plainly teaches that the Deliverer would be born of a woman, and, carefully viewed, it also foreshadows the Divine method of the Redeemer’ s conception and birth. So also is the doctrine of the two seeds plainly taught here--“ I will put enmity between thee and the woman, between thy seed and her seed.” There was evidently to be in the world a seed of the woman on God’ s side against the serpent, and a seed of the serpent that should always be upon the evil side even as it is unto this day. The church of God and the synagogue of Satan both exist. I. THE FACTS. The facts are four, and I call your earnest attention to them. 1. The first is, enmity was excited. Satan counted on man’ s descendants being his confederates, but God would break up this covenant with hell, and raise up a seed which should war against the Satanic power. Thus we have here God’ s first declaration that He will set up a rival kingdom to oppose the tyranny of sin and Satan, that He will create in the hearts of a chosen seed an enmity against evil, so that they shall fight against it, and with many a struggle and pain shall overcome the prince of darkness. The Divine Spirit has abundantly achieved this plan and purpose of the Lord, combating the fallen angel by a glorious man: making man to be Satan’ s foe and conqueror. 2. Then comes the second prophecy, which has also turned into a fact, namely, the coming of the champion. The seed of the woman by promise is to champion the cause, and oppose the dragon. That seed is the Lord Jesus Christ. The conflict our glorious Lord continues in His seed. We preach Christ crucified, and every sermon shakes the gates of hell. We bring sinners to Jesus by the Spirit’ s power, and every convert is a stone torn down from the wall of Satan’ s mighty castle. 3. The third fact which comes out in the text, though not quite in that order, is that our Champion’ s heel should be bruised. Do you need that I explain this? You know how all His life long His heel, that is, His lower part, His human nature, was perpetually being made to suffer. He carried our sicknesses and sorrows. But the bruising came mainly when both in body and in mind His whole human nature was made to agonize; when His soul was exceeding sorrowful even unto death, and His enemies pierced His hands and His feet, and He endured the shame and pain of death by crucifixion. Before the throne He looks like a lamb that has been slain, but in the power of an endless life He liveth unto God. 4. Then comes the fourth fact, namely, that while His heel was being bruised, He was to braise the serpent’ s head. By His sufferings Christ has overthrown Satan, by the heel that was bruised He has trodden upon the head which devised the bruising. II. Let us now view over AS IT TALLIES WITH THESE FACTS. He means to save us, and how does He work to that end? 1. The first thing He does is, He comes to us in mercy, and puts enmity between us and the serpent. That is the very first work of grace. You began to hate sin, and you groaned under it as under a galling yoke; more and more it burdened you, you could not bear it, you hated the very thought of it. So it was with you: is it so now? Is there still enmity between you and the serpent? Indeed you are more and mere the sworn enemies of evil, and you willingly acknowledge it. 2. Then came the Champion, that is to say, “ Christ was formed in you the hope of glory.” You heard of Him and you understood the truth about Him, and it seemed a wonderful thing that He should be your substitute and stand in your room and place and stead, and bear your sin and all its curse and punishment, and that He should give His righteousness, yea, and His very self, to you that you might be saved. 3. Next, do you recollect how you were led to see the bruising of Christ’ s heel and to stand in wonder and observe what the enmity of the serpent had wrought in Him? Did you not begin to feel the bruised heel yourself? Did not sin torment you? Did not the very thought of it vex you? Did not your own heart become a plague to you? Did not Satan begin to tempt you? Did he not inject blasphemous thoughts, and urge you on to desperate measures; did he not teach you to doubt the existence of God, and the mercy of God, and the possibility of your salvation, and so on? This was his nibbling at your heel. He is at his old tricks still. He worries whom he can’ t devour with a malicious joy. 4. But, brethren, do you know something of the other fact, namely, that we conquer, for the serpent’ s head is broken in us? How say you? Is not the power and dominion of sin broken in you? Do you not feel that you cannot sin because you are born of God? Some sins which were masters of you once, do not trouble you now. Oftentimes the Lord also grants us to know what it is to overcome temptation, and so to break the head of the fiend. I ought to add that every time any one of us is made useful in saving souls we do as it were repeat the bruising of the serpent’ s head. In all deliverances and victories you overcome, and prove the promise true--“ Thou shall tread upon the lion and adder: the young lion and the dragon shall thou trample under feet. Because he hath set his love upon Me, therefore will I deliver him: I will set him on high, because he hath known My name.” III. Let us speak awhile upon THE which our text and the context yields to us; for it seems to me to abound. 1. I want you, brethren, to exercise faith in the promise and be comforted. The text evidently encouraged Adam very much. Adam acted in faith upon what God said, for we read, “ And Adam called his wife’ s name Eve (or Life); because she was the mother of all living” (Genesis 3:20). She was not a mother at all, but as the life was to come through her by virtue of the promised seed, Adam marks his full conviction of the truth of the promise though at the time the woman had borne no children. 2. Notice by way of further encouragement that we may regard our reception of Christ’ s righteousness as an instalment of the final overthrow of the devil. 3. Next, by way of encouragement in pursuing the Christian life, I would say to young people, expect to be assailed. If you have fallen into trouble through being a Christian be encouraged by it; do not at all regret or fear it, but rejoice ye in that day, and leap for joy, for this is the constant token of the covenant. 4. Still further encouragement comes from this. Your suffering as a Christian is not brought upon you for your own sake; ye are partners with the great SEED of the woman, ye are confederates with Christ. You must not think the devil cares much about you; the battle is against Christ in you. I have heard of a woman who was condemned to death in the Marian days, and before her time came to be burned a child was born to her, and she cried out in her sorrow. A wicked adversary, who stood by, said, “ How will you bear to die for your religion if you make such ado?” “ Ah,” she said, “ Now I suffer in my own person as a woman, but then I shall not suffer, but Christ in me.” Nor were these idle words, for she bore her martyrdom with exemplary patience, and rose in her chariot of fire in holy triumph to heaven. If Christ be in you, nothing will dismay you, but you will overcome the world, the flesh, and the devil by faith. 5. Last of all, let us resist the devil always with this belief, that he has received a broken head. I am inclined to think that Luther’ s way of laughing at the devil was a very good one, for he is worthy of shame and everlasting contempt. Luther once threw an inkstand at his head when he was tempting him very sorely, and though the act itself appears absurd enough, yet it was a true type of what that great Reformer was all his life long, for the books he wrote were truly a flinging of the inkstand at the head of the fiend. That is what we have to do: we are to resist him by all means. (C. H. Spurgeon.)The curse of Satan including a blessing to man There are four things here intimated which are each worthy of notice-- 1. The ruin of Satan’ s cause was to be accomplished by one in human nature. This must have been not a little mortifying to his pride. If he must fall, and could have had his choice as to the mode, he might rather have wished to have been crushed by the immediate hand of God: for however terrible that hand might be, it would be less humiliating than to be subdued by one of a nature inferior to his own. The human nature especially appears to have become odious in his eyes. It is possible that the rejoicings of eternal wisdom over man was known in heaven, and first excited his envy; and that his attempt to ruin the human race was an act of revenge. If so, there was a peculiar fitness that from man should proceed his overthrow. 2. It was to be accomplished by the seed of the woman. This would be more humiliating still. Satan had made use of her to accomplish his purposes, and God would defeat his schemes through the same medium: and by how much he had despised and abused her, in making her the instrument of drawing her husband aside, by so much would he be mortified in being overcome by one of her descendents. 3. The victory should be obtained not only by the Messiah Himself, but by all His adherents, blow if it were mortifying for Satan to be overcome by the Messiah Himself, considered as the seed of the woman, how much more when in addition to this every individual believer shall be made to come near, and as it were set his feet upon the neck of his enemy? 4. Finally: though it should be a long war, and the cause of the serpent would often be successful, yet in the end it should be utterly fumed. The “ head” is the seat of life, which the “ heel” is not: by this language therefore is intimated, that the life of Christ’ s cause should not be affected by any part of Satan’ s opposition; but that the life of Satan’ s cause should be that of Christ. (A. Fuller.)Blessings through Messiah Through the promised Messiah a great many things pertaining to the curse are not only counteracted, but become blessings. Under His glorious reign, “ the earth shall yield its increase, and God, our own God, delight in blessing us.” And while its fruitfulness is withheld, it has a merciful tendency to stop the progress of sin: for if the whole earth were like the plains of Sodom in fruitfulness, which are compared to the garden of God, its inhabitants would be as Sodom and Gomorrah in wickedness. The necessity of hard labour too in obtaining a subsistence, which is the lot of the far greater part of mankind, tends more than a little, by separating men from each other, and depressing their spirits, to restrain them from the excesses of evil. All the afflictions of the present life contain in them a motive to look upwards for a better portion: and death itself is a monitor to warn them to prepare to meet their God. These are things suited to a sinful world: and where they are sanctified, as they are to believers in Christ, they become real blessings. To them they are but light afflictions, and last but for a moment; and while they do last, “ work for them a far more exceeding and eternal weight of glory.” To them, in short, death itself is introductory to everlasting life. (A. Fuller.)It shall bruise thy head, and thou shalt bruise his heel Bruising the head of evil; or, the mission of Christianity That there were two grand opposing moral forces at work in the world, “ the seed of the woman and the seed of the serpent,” is manifest from the following conceptions:-- 1. The universal beliefs of mankind. All nations believe in two antagonistic principles. 2. The phenomena of the moral world. The thoughts, actions, and conduct of men are so radically different that they must be referred to two distinct moral forces. 3. The experience of good men. 4. The declaration of the Bible. Now in this conflict, whilst error and evil only strike at the mere “ heel” of truth and goodness, truth and goodness strike right at the “ head.” Look at this idea in three aspects:-- I. AS A OF . Evil has a “ head” and its “ head” is not in theories, or institutions, or outward conduct; but in the moral feelings. In the liken and dislikes, the sympathies and antipathies of the heart. Now it is against this “ head” of evil, that Christianity, as a system of reform, directs its blows. It does not seek to lop off the branches from the mighty upas, but to destroy its roots. It does not strike at the mere forms of murder, adultery, and theft; but at their spirit, anger, lust, and covetousness. This its characteristic. II. AS A TEST OF . Unless Christianity has bruised the very “ head” of evil within us it has done nothing to the purpose. 1. It may bruise certain erroneous ideas, and yet be of no service to you. 2. It may bruise certain wrong habits, and yet be of no real service to you. III. AS A GUIDE IN . The great failure of the Church in its world-reforming mission may be traced to the wrong direction of its efforts. (Homilist.)God’ s great patience, not withstanding man’ s provocations Suppose a man should come into a curious artificer’ s shop, and there with one blow dash in pieces such a piece of art as had cost many years’ study and pains in the contriving thereof. How could he bear with it? How would he take on to see the workmanship of his hands so rashly, so wilfully destroyed? He could not but take it ill and be much troubled thereat. Thus it is that as soon as God had set up and perfected the frame of the world, sin gave a shrewd shake to all; it unpinned the frame, and had like to have pulled all in pieces again; nay, had it not been for the promise of Christ, all this goodly frame had been reduced to its primitive nothingness again. Man by his sin had pulled down all about his ears, but God, in mercy, keeps it up; man by his sin provokes God, but God, in mercy, passeth by all affronts whatsoever. Oh, the wonderful mercy--oh, the omnipotent patience of God! (J. Spencer.)The first promise The first promise (Genesis 3:15) is like the first small spring or head of a great river, which the farther it runs the bigger it grows by the accession of more waters to it. Or like the sun in the heavens, which the higher it mounts the more bright and glorious the day still grows. (J. Flavel.)First things What delight there is to us in first things! The first primrose pushing through the clods telling of winter gone, and summer on the way: the first view of the sea in its wondrous expanse of power: the first sense of peace that came by a view of Christ as Saviour. A certain authoress who became very famous, speaks of the exquisite sense of delight she felt when she began her first literary work in the reviewing of books: the opening of the first parcel was as the “ bursting of a new world” on her eyes. (H. O. Mackey.)The gospel preached in paradise The words are considerable-- 1. For the person who speaketh them, the Lord God Himself, who was the first preacher of the gospel in paradise. The draught and plot was in His bosom long before, but now it cometh out of His mouth. 2. For the occasion when they were spoken. When God hath been but newly provoked and offended by sin, and man, from His creature and subject, was become His enemy and rebel, the offended God comes with a promise in His mouth. Adam could look for nothing but that God should repeat to him the whole beadroll of curses wherein he had involved himself, but God maketh known the great design of His grace. Once more, the Lord God was now cursing the serpent, and in the midst of the curses promiseth the great blessing of the Messiah. Thus doth God “ in wrath remember mercy” (Habakkuk 3:2). Yea, man’ s sentence was not yet pronounced. The Lord God had examined him (verse 8-10), but before the doom there breaketh out a promise of mercy. Thus mercy gets the start of justice, and triumpheth and rejoiceth over it in our behalf: “ Mercy rejoiceth against judgment” (James 2:13). 3. They are considerable for their matter, for they intimate a victory over Satan, and that in the nature which was foiled so lately. In the former part of the verse you have the combat; in the text the success. (1) The conflict and combat: “ And I will put enmity between thee and the woman, and between thy seed and her seed.” I shall not consider the conflict now as carried on between the two seeds, but between the two heads, Christ the Prince of life, and the devil “ who hath the power of death” (Hebrews 2:14). It was begun between the serpent and the woman; it is carried on between the seed of the woman and the seed of the serpent: but the conflict is ended by the destruction of one of the heads; the prince of death is destroyed by the Prince of life. (2) The success and issue of the combat. Where observe-- (a) What the seed of the woman doth against the serpent, “ He shall bruise thy head” ; (b) What the serpent doth against the seed of the woman, “ Thou shalt bruise his heel.” (c) There is something common to both; for the word bruise is used promiscuously both of the serpent and the seed of the woman. In this war, as usually in all others, there are wounds given on both sides; the devil bruiseth Christ, and Christ bruiseth Satan. (d) There is a disparity of the event, “ He shall bruise thy head,” and “ Thou shalt bruise his heel” ; where there is a plain allusion to treading upon a serpent. Wounds on the head are deadly to serpents, but wounds on the body are not so grievous or dangerous; and a serpent trod upon, seeketh to do all the mischief it can to the foot by which it is crushed. The wound given to the head is mortal, but the wound given to the heel may be healed. The seed of the woman may be cured, but Satan’ s power cannot be restored. The devil cannot reach to the head, but the heel only, which is far from any vital part. (1st.) For the first clause, “ It shall bruise thy head.” The seed of the woman crushed the serpent’ s head, whereby is meant the overthrow and destruction of his power and works (John 12:31; 1 John 3:8). The head being bruised, strength and life is perished. (2nd.) For the other clause, “ Thou shalt bruise his heel.” Where-- (1) Note the intention of the serpent, who would destroy the kingdom of the Redeemer if he could; but he can only reach the heel, not the head. (2) The greatness of Christ’ s sufferings; His heel was bruised, and He endured the painful, shameful, accursed death of the cross. Doctrine: That Jesus Christ, the seed of the woman, is at enmity with Satan, and hath entered the lists with him; and though bruised in the conflict, yet He finally overcometh him, and subverteth his kingdom. I. That Jesus Christ is the seed of the woman. That He is one of her seed is past doubt, since He was born of the Virgin, a daughter of Eve. That He is “ The seed,” the most eminent of all the stock, appeareth by the dignity of His Person, God made flesh (John 1:14; 1 Timothy 3:16). As also by His miraculous conception (Luke 1:35; Matthew 1:23). Now, if you ask what necessity there was that the conqueror should be the seed of the woman, because the flesh of Christ is the bread of life, and the food of our faith? I shall a little insist upon the conveniency and agreeableness of it. 1. That thereby He might be made under the law, which was given to the whole nature of man (Galatians 4:4). 2. That He might in the same nature suffer the penalty and curse of the law, as well as fulfil the duty of it, and so make satisfaction for our sins, which as God He could not do. He was “ made sin for us” (2 Corinthians 5:21), and was “ made a curse for us” (Galatians 3:13; Philippians 2:8). “ He became obedient to death, even the death of the cross.” 3. That in the same nature which was foiled He might conquer Satan. 4. That He might take compassion of our infirmities, having experimented them in His own person (Hebrews 2:17-18). 5. That He might take possession of heaven for us in our nature (John 14:2-3). 6. That after He had been a sacrifice for sin, and conquered death by His resurrection, He might also triumph over the devil, and lead captivity captive, and give gifts to men in the very act of His ascension into heaven Ephesians 4:8). II. That Christ is at enmity with Satan, and hath entered into the conflict with him. 1. We must state the enmity between Christ and His confederates, and Satan and his instruments. (1) There is a perfect enmity between the nature of Christ and the nature of the devil. (2) An enmity proper to His office and design. For He Came “ to destroy the works of the devil” (1 John 3:8); and was set up to dissolve that sin and misery which he had brought upon the world. 2. The enmity being such between the seeds, Christ sets upon His business to destroy Satan’ s power and works. (1) His power. Satan bath a two-fold power over fallen man--legal and usurped. (2) His works. There is a two-fold work of Satan--the work of the devil without us, and the work of the devil within us. III. That in this conflict His heel was wounded, bitten, or bruised by the serpent. 1. Certain it is that Christ was bruised in the enterprise; which showeth how much we should value our salvation, since it costs so dear as the precious blood of the Son of God Incarnate (1 Peter 1:18-19). 2. But how was He bruised by the serpent? Certainly on the one hand Christ’ s sufferings were the effects of man’ s sin and God’ s hatred against sin and His governing justice; for it is said, “ It pleased the Father to bruise Isaiah 53:10). Unless it had pleased the Lord to bruise Him, Satan could never have bruised Him. On the Other side, they were also the effects of the malice and rage of the devil and his instruments, who was now with the sword’ s point and closing stroke with Christ, and doing the worst he could against Him. In His whole life He endured many outward troubles from Satan’ s instruments; for all His life long He was a man of sorrows, wounded and bruised by Satan and his instruments (John 8:44). But the closing stroke was at last; then did the serpent most eminently bruise His heel. When Judas contrived the plot, it is said, the devil entered into him (Luke 22:3). When the high priest’ s servants came to take Him, He telleth them, “ This is your hour, and the power of darkness” (Luke 22:53). The power of darkness at length did prevail so far as to cause His shameful death; this was their day. 3. It was only His heel that was bruised. It could go no further; for though His bodily life was taken away, yet His head and mediatory power was not touched (Acts 2:36). Again, His bodily life was taken away but for a while. God would not leave His soul in the grave (Psalms 16:10). Once more, though Christ was bruised, yet He was not conquered. So for Christians, He may divers ways wound and afflict us in our outward interests, but the inner man is safe (2 Corinthians 4:16). IV. Though Christ’ s heel was bruised in the conflict, yet it endeth in Satan’ s final overthrow; for his head was crushed, which noteth the subversion of his power and kingdom. To explain this, we must consider-- 1. What is the power of Satan. 2. How far Satan was destroyed by Christ. First: What is the power of Satan? It lieth in sin. And Christ destroyed him, as He “ made an end of sin, and brought in everlasting righteousness, and made reconciliation for iniquities” (Daniel 9:24). Secondly: How far was Satan destroyed or his head crushed? 1. Negatively. (1) Non ratione essentiae, not to take away his life and being. No; there is a devil still, and shall be, even when the whole work of Christ’ s redemption is finished (Revelation 20:10; Matthew 25:41). Then eternal judgment is executed on the head of the wicked state. (2) Non ratione malitiae, not in regard of malice; for the enmity ever continueth between the two seeds, and Satan will be doing though it be always to loss, “ The devil sinneth from the beginning” (1 John 3:8). Therefore he is not so destroyed as if he did no more desire the ruin and destruction of men. He is as malicious as ever. 2. Affirmatively, it remaineth that it is ratione potentiae, in regard of his power. But the question returneth, How far is his power destroyed? for he still governeth the wicked, and possesseth a great part of the world. Therefore the devils are called “ The rulers of the darkness of this world” Ephesians 6:12). He molesteth the godly, whether considered singly or apart, or in their communities and societies. Singly and apart he may sometimes trouble them and sorely shake them as wheat is winnowed in a sieve. “ Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat” (Luke 22:31). And in their communities and societies. “ Many a time have they afflicted me from my youth, may Israel now say; many a time have they afflicted me from my youth” (Psalms 129:1-2). Use 1. Thankfulness and praise to our Mediator. 1. Satan’ s design was to dishonour God by a false representation, as if envious of man’ s happiness (Genesis 3:5). And so to weaken the esteem of God’ s goodness. Now in the work of our redemption God is wonderfully magnified, and represented as amiable to man; not envying our knowledge and delight, but promoting it by all means, even with great care and cost (1 John 4:8). 2. To depress the nature of man, that in innocency stood so near God. Now that the human nature, so depressed and abased by the malicious suggestions of the devil, should be so elevated and advanced, and be set up far above the angelical nature, and admitted to dwell with God in a personal union, oh! let us now cheerfully remember and celebrate this victory of Christ. Our praise now is a pledge of our everlasting triumph. Use 2. To exhort us to make use of Christ’ s help for our recovery out of the defection and apostasy of mankind. Oh! let Satan be crushed in you, and the old carnal nature destroyed. Use 3. To show us the nature of Christ’ s victory, and wherein it consisteth; not in an exemption from troubles, nor in a total exemption from sin for the present. 1. Not in an exemption from troubles. No; you must expect conflicts. Though Satan’ s deadly power be taken away, our heel may be crushed. 2. It is not a total exemption from sin. Necessary vital grace is only absolutely secured; yon shall receive no deadly wound to destroy your salvation. Use: 4. To animate and encourage Christ’ s servants in their war against Satan’ s kingdom, at home and abroad, within and without: “ Not to give place to the devil” (Ephesians 4:27). Christ whom we serve is more able to save than Satan is to destroy. (T. Manton, D. D.)Man’ s restoration promised The promise of the recovery of mankind out of Satan’ s bondage, and from under God’ s curse, contains in it these principal heads, all of them expressed or implied in those few words, being so many grounds of our faith. 1. That God’ s promise of grace is every way free, not solicited by Adam, and much less deserved, as being made unto him now, when he had offended God in the highest degree, and stood in enmity against Him, and therefore must needs proceed from God’ s free will. 2. That it is certain and infallible, as depending, not upon man’ s will, but upon God’ s, who speaks not doubtfully or conditionally, but positively and peremptorily, that He will do it Himself. 3. That it shall be constant and unchangeable: the inward hatred and outward wars between Satan and the holy seed shall not cease till they end at last in Satan’ s total and final ruin. 4. That it shall not extend to all the seed of the woman according to the flesh, but to some that are chosen out of her seed. For some of them shall join with Satan against their own brethren. 5. The effect of this gracious promise shall be the sanctifying of their hearts, whom God will save, manifested in the hatred of Satan and all his ways; which though they had formerly embraced, yet now they should abhor. 6. This work of sanctification shall not be wrought upon them as a statuary fashions a stone into an image; but God shall make use of their wills and affections to stir them up and to set them against Satan, as this word--enmity--necessarily implies. 7. Those affections shall not be smothered and concealed in the inward motions of the heart, but shall outwardly manifest themselves in serious endeavours for the opposing of Satan and his power, as the war here mentioned and intimated by the wounds on both sides, necessarily supposeth. 8. The work of sanctification, though it shall be infallible and unchangeable, yet shall be imperfect, as is implied in the bruises which the godly shall receive by Satan’ s hand, not only by outward afflictions, but by inward temptations, which shall wound their souls by drawing them into divers sins, all implied in that phrase of bruising the heel. 9. Those wounds which they receive at Satan’ s hands shall not be deadly, nor quench the life of grace, which the devil shall not be able to destroy, as is intimated in that part of the body which shall be wounded, which is the heel, far enough from any vital part. 10. The author of this work of sanctification shall not be themselves, but God by His Spirit. For it is He that shall put enmity into their hearts against Satan and his seed, as the words import. 11. This work of sanctification by the Spirit shall be established by their union with Christ their Head, with whom they shall be joined into one body, as is implied when Christ and His members are termed one seed. 12. By virtue of this union the holy seed shall have an interest in and a title to all that Christ works. For so, in effect, Christ’ s victory over Satan is called their victory, when it is said the seed of the woman shall bruise the serpent’ s head, that is, Christ and His members shall do it. 13. For the making way to this union and communion between Christ and His members, He shall take on Him the very nature of man, so that He shall truly and properly be called the seed of the woman. (J. White, M. A.)Lessons 1. Let us mark how God proceeds in His inquiries after sin. He first traces it out step by step, tracks it in all its windings, ere He utters one word of judgment. His dealings hitherto had been with Adam, as the head of creation. Therefore He speaks first to him. Then from Adam sin is traced to the woman, then from the woman to the serpent. By this process it was brought solemnly before the conscience of the transgressors, that they might see what they had done. Even in the order of judgment, how careful to mark His sense of the different kinds of criminality! Such is a specimen of the way in which He will judge the world in righteousness! 2. Let us mark the circumstances in which the sentence was given. It was given in the hearing of our parents. It was not specially directed to them. They were but hearers. Yet the scene was designed for them. This curse on the serpent was spoken in their ears, because “ it contained in it God’ s purpose of grace towards them.” (1) That God meant to save them, and not to give them up to the snares of their enemy; (2) That they could only be saved by their enemy being destroyed; (3) That this destruction would be attended with toil, and conflict, and wounds; (4) That it was easy to ruin a world, but hard to save and restore. 3. Let us mark how God hated that which Satan had done. “ Because thou hast done this,” are the words of awful preface to the sentence. God had no pleasure in the snare or the ruin it had wrought. His words are the expression of deep displeasure against him who had done the horrid deed, and at the deed which had been done. And let us not forget how much of that which Satan has since then been doomed to suffer, as well as of that which be shall hereafter suffer, has its origin here. His sin, by means of which he succeeded in casting man out of Eden, shall be the sin by which he himself shall be cast wholly out of earth, to deceive the nations no more. 4. In undoing the evil God begins at its source. The drying up of the stream will not do; the source must be reached. Sin was the real enemy, and love to the sinner must proceed at once against this enemy, not resting till it is utterly destroyed. 5. God shows that Satan shall not be allowed to triumph. His victory is only temporary and partial. God is taking the sinner’ s side; and this is the assurance that Satan’ s victory shall be reversed! 6. God Himself undertakes man’ s cause. It is not, “ there shall be enmity” ; but “ I will put” it. God Himself will now proceed to work for man. The serpent’ s malice and success have but drawn forth the deeper love and more direct interposition in man’ s behalf. 7. God promises a seed to the woman. All that this implied she could not know at the time. But it is evidently declared that she was not to die immediately. The salvation was to come from God, and yet it was to come through man. 8. God is to put enmity between the serpent and the woman, and between the serpent’ s seed and the woman’ s seed. (1) The enmity between Satan and the Church. There can be no friendship with him, and no sympathy with his works. Thus the distinction between the Church and the world is as old as Eden; and it is not merely distinction, it is hostility. (2) The enmity between Christ and Satan; between Him who is the representative of heaven and him who is the representative of hell; between Him who is the friend and him who is the enemy of man. (3) The name given to the ungodly--“ the seed of the serpent.” And it was this expression that Christ took up when He spoke of the “ generation of vipers,” and said to the unbelieving Jews, “ Ye are of your father the devil.” By birth we are the serpent’ s brood, till grace transforms us, and we become the woman’ s seed; then our friendship with the accursed race is forever broken. (4) The name of the Church--“ the seed of the woman.” Yes, the seed of her who sinned, who “ was in the transgression” --offspring of Eve--of her who was first in apostasy. What tender favour is thus shown to her! (5) The name of Christ. The same as the Church’ s, the “ seed of the woman.” Yes, He was indeed “ born of a woman” --the Son of Mary--the Son of Eve--the Son of her that had transgressed. 9. There is not only to be enmity, but conflict. That these two parties should keep aloof from each other was not enough. There must be more than this. There must be alienation and hatred; nay, there must be warfare, and that of the most desperate kind. Satan and the Church must ever be at open warfare. The world and the Church must ever be foes to each other. 1. The bruising of the heel of the woman’ s seed. It is not the woman’ s heel that is to be bruised, but the heel of her seed; neither is it the woman that is to bruise the serpent’ s head, but her seed--“ it shall bruise thy head, and thou shalt bruise his heel.” It was an inferior part that was to be wounded, not a vital one. Yet still there was to be a wound. The serpent’ s seed was to have a temporary triumph, and this was fulfilled when Jesus hung on the cross. Then the heel was bruised. Then Satan seemed to conquer. That was the hour and power of darkness. Then “ He was wounded for our transgressions, He was bruised for our iniquities.” Then that wound was given which defeated him who gave it, and began our victory. 2. The bruising of the serpent’ s head. It was his most vital as well as his most honourable part that was to be bruised. An intimation this of utter defeat and ruin. He has received many a stroke. His deadly wound was given upon the cross, in that very stroke by which he bruised the heel of the woman’ s seed. So that from that moment our victory was secure, But the final blow is reserved for the Lord’ s second coming. Then it is that the great dragon, that old serpent, is to be bound in chains, and shut up in the abyss. (H. Bonar, D. D.)The remedy Near the manchaneel, which grows in the forests of the West Indies, and which gives forth a juice of deadly poisonous nature, grows a fig, the sap of which, if applied in time, is a remedy for the diseases produced by the manchaneel. God places the gospel of grace alongside the sentence of death. (W. Adamson.) Genesis 3:16 In sorrow thou shalt bring forth children Motherhood a blessing and an education I. IN A WOMAN HER NATURE. Every sorrow of body or soul is made into a new thread in the web of affection which she weaves round the life of the child for whom she suffers. II. SHE HAS ANOTHER IN A CERTAIN EASE IN LOSING SELF. Men find it less natural to be unselfish. The mother almost spontaneously drops off the robe of self. III. HER SORROW OF BRINGS A TO THE WORLD. What silent, forceful lessons of the blessed life has motherhood given to the world! IV. THIS SORROW HAS BEEN AN TO THE WORLD. The great thought of Christianity is that only through sacrifice of self can life be given to others, or life be realized by the giver. Motherhood permits woman to live her life in another life. It is the likest thing to God’ s life. V. THE SORROW OF IS A . Her joy in self-surrender for another life, and her better life so won is the joy in which the whole world shall he when, leaping from the womb of the past, it will break into the perfect life--born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth forever. (Stopford A. Brooke, M. A.)Observations I. ALL THE OF CHRIST’ S MEMBERS ARE UNTO THEM UNDER THE OF GRACE. II. THOUGH GOD HAVE THROUGH CHRIST TO HIS THE OF DEATH, YET HE HATH NOT FREED THEM FROM THE OF THIS LIFE. III. ALL THE THAT GOD LAYS UPON HIS IN THIS LIFE HAVE MIXED WITH THEIR SOME OF MERCY. As there is some mixture of mercy with the bitterness of the afflictions of this life, so is there a mixture of bitterness with the blessings of this life. It is the wife’ s duty to be subject to the will and direction of her husband. The subjection of the wife to the husband must be, not only in outward obedience to his commands, but besides in the inward affection of the heart. 1. It is a duty to be performed to God, who will be served, not only with the outward man, but with the heart (Colossians 3:22-23). 2. Else the subjection must needs be burdensome, and the services done therein like that of Zipporah in circumcising her child (Exodus 4:25). (J. White, M. A.)The sentence on the woman His sentence on the woman is, in part, a reversal of the first blessing, “ Multiply and replenish the earth.” God’ s blessing alone went out at first with the command to multiply, but now sortie drops of the curse are to be infused into it in remembrance of sin. The race was still to go on increasing; but henceforth it was to be in sorrow. The very perpetuation of the species was to be accompanied with marks of the displeasure of God. The dark cloud of sorrow was to take up its station above each man as he came into the world. And, kindred to these pangs of her corporeal frame, are the other varied sorrows which overshadow her lot--the weakness, the dependence, the fear, the rising and sinking of heart, the bitterness of disappointed hope, the wounds of unrequited affection--all these, as drops of the sad cup now put into her hands, woman has, from the beginning, been made to taste. The sentence falls on her specially as woman, not as one with the man, and part of the human race, but as woman. The things which mark her out as woman are the things which the sentence selects, It is as the mother and as the wife that she is to feel the weight of the sentence now pronounced. A mother’ s pangs (which otherwise would have been unknown); a wife’ s dependence (which, in all save Christian countries, is utter degradation); sorrow, not joy, in that appointed process through which the promised seed is to be born into the world; inferiority, instead of equality, in that relationship in reference to which it had been said by her husband, “ bone of my bone, and flesh of my flesh” ; not henceforth the husband “ cleaving to the wife,” as at the first (Genesis 2:24), but the wife cleaving to the husband, and the husband ruling over the wife. Such are the sad results of sin! (H. Bonar, D. D.)Woman’ s subjection to man The subjection of the woman to the man and his rule over her was a just check of that bold taking upon her, both to talk so much with the serpent and also to do as he bade her, without any privity and knowledge of her husband. And it is as much as if God should have said to her: Because thou tookest so much upon thee without advice of thy husband, hereafter thy desire shall be subject unto him, and he shall rule over thee. Yet this authority of the man may not embolden him any way to wrong his wife, but teacheth him rather what manner of man he ought to be--namely, such an one as for gravity, wisdom, advice, and all government is able to direct her in all things to a good course. And her subjection should admonish her of her weakness and need of direction, and so abate all pride and conceit of herself, and work true honour in her heart toward him whom God hath made stronger than herself and given gifts to direct her by. This, I say, this authority in the man and subjection in the woman should effect. But alas, many men are rather to be ruled than to rule, and many women fitter to rule than to be ruled of such unruly husbands. On the other side, many men for ability most fit and able to rule, yet for pride in the heart, where subjection should be, shall have no leave to rule. So fit we sometimes to the order appointed of Almighty God. Amendment is good on both sides, for fear of His rod, whose order we break. (Bishop Babington.) Genesis 3:17 Cursed is the ground for thy sake A curse which proves a blessing This was almost the first curse revealed to us as pronounced by God, and yet it is almost the first blessing. I. AT FIRST SIGHT WE ARE NOT TO ADMIT THAT LABOUR IS A . We shrink from the misery of task work which must be got through when we are least fitted to carry it on; the very word “ repose” suggests all that is most coveted by men. It was a true instinct which led the old mythologist to invent the fable of Sisyphus and his stone, and to see in that punishment an image of horrible torture. Labour which is only laborious is and always must be grievous to endure. II. ON ALL THE SONS OF ADAM THERE IS AN OF LABOUR IMPOSED. We may recognize the necessity and submit to it with gratitude, and then we find in it every hour a blessing; or we may rebel against it, and then we turn it as far as we can into a curse. The sweetness of leisure consists in the change from our ordinary employments, not in a cessation of all employment. III. LYING SIDE BY SIDE WITH THE OF LABOUR THERE IS ALSO A CURSE--“ Thorns also and thistles,” etc. Work is grievous and irksome when unfruitful--when, after much toil, there is nothing to show. But let us be sure that if the work is done for God’ s glory, and in His name, the fruit will spring up in His time. (A. Jessopp, D. D.)Need of toil The ground is our first lesson book, Notice-- 1. A man does not cultivate the land by waving his hand majestically over it. The land says, “ If you want anything out of me you must work for it. I answer labour, I respond to industry, I reply to the importunity of toil.” That is the great law of social progress. 2. The ground does not obey the dashing and angry passions of any man. The green field does not turn white, though you curse over it till you foam again at the mouth. We cannot compel nature to keep pace with our impatience; man cannot hasten the wheel of the seasons; he cannot drive nature out of its calm and solemn movement; his own fields keep him at bay. 3. Then I see God stooping and writing with His finger on the ground, and when He erects Himself and withdraws, behold the Bible He has written. “ Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the latter rain” ; “ Be not deceived, God is not mocked, for whatsoever a man soweth that shall he also reap.” See the earth inscribed with terms like these, and learn from the land how to live. 4. Spiritual cultivation, like the culture of the land, cannot be hastened. You cannot extemporise moral greatness; it is a slow growth. 5. Spiritual cultivation is sometimes very hard. Circumstances are heavily against us; we are not placed in favourable localities, or under very gracious conditions. Let us be thankful to God if, though faint, we are still pursuing. (J. Parker, D. D.)A curse, yet a blessing I. The text suggests some of the mysteries by which we are surrounded. There is (1) the universal fact of sin everywhere existing; (2) the sorrow which is stamped upon the whole race; (3) the toil that is a condition of humanity. II. The text supplies a solution by which these mysteries are brought into reconciliation with right views of the nature and character of the Eternal. Out of man’ s evil and man’ s transgression God contrives blessing. Sorrow in itself is an apparent evil; as God manages it, it is the harbinger of joy. It was the curse, but it also brings the blessing. There is hardness and difficulty in toil, but in occupation God has given us enjoyment. It keeps the mind and heart in active and energetic power. Even the curse of sin becomes in God’ s hands a blessing. There is no brighter happiness for man than the sense of being forgiven. (A. Boyd.)The curse on the ground for man’ s sake The king is punished by a curse upon his kingdom in addition to the personal woe falling on himself, just as Pharaoh was cursed in the plagues inflicted on his people. The ground, out of which he was taken, is cursed on his account, as if all pertaining to him had become evil. It is not he that suffers on account of his connection with the soil, but it is the soil that suffers on account of its connection with him, affording proof that it is not from matter that evil flows into spirit, but that it is from spirit that evil flows into matter. That soil from which he had sprung, that soil which God had just been strewing with verdure and flowers, that soil whose fruitfulness had produced the tree whose beauty and desirableness had been the woman’ s beguilement and his own ruin, that soil must now be scourged and sterilized on his account; as if God had thus addressed him: “ I can no longer trust thee with a fruitful soil, nor allow the blessing with which I have blessed the earth to abide upon it; thou art to remain here for a season, but it shall not be the same earth; in mercy I will still leave it such an earth as thou canst inherit, not a wilderness nor a chaos as at first, but still with enough of gloom and desolation and barrenness to remind thee of thy sin, to say to thee continually, O man, thou hast ruined the earth over which I had set thee as king.” 1. The earth is to bring forth the thorn and the thistle. Whether these existed before we do not undertake to say, nor whether they are given here merely as the representatives of all noxious plants or weeds, nor whether the object of the curse, in so far as they were concerned, was to turn them into abortions, which they really are. Taking the words as they lie before us, we find that the essence of the curse Was the multiplication of these prickly abortions till they should become noxious to man and beast and herb of the field; mere nuisances on the face of the ground. Elsewhere in Scripture they are referred to as calamities. As the effects of judgments Job refers to them (Job 31:40), and Jeremiah (Jeremiah 12:13). As the true offspring of a barren soil the apostle speaks of them (Hebrews 6:8). As injurious to all around our Lord Himself alludes to them Matthew 13:7-22). And it is evident that all these passages connect themselves with the original curse, and are to be interpreted by a reference to it. They are tokens of God’ s original displeasure against man’ s sin, so that the sight of them should recall us to this awful scene in Eden, and make us feel how truly God hates sin, and how impossible it is for Him to change in His hatred of it. 2. Man is to eat the herb of the field. Originally, the fruit of the various trees was to have been man’ s food; the “ herb” was for the lower creation, if not exclusively, at least chiefly. But now he is degraded. He is still, of course, to eat fruit, but in this he is to be restricted. Whether it were that, the earth being less productive in fruit, he must betake himself to inferior sustenance; or whether it might also be from a change in bodily constitution, requiring something else than fruit, we cannot say. The sentence is, “ Thou shalt eat the herb of the field, not the pleasant fruits of paradise.” 3. He is to eat in sorrow. There was to be no glad feasting, but a bitter eating, or, if there might be feasting, it should be like Israel’ s, “ with bitter herbs” --the sweet and the bitter mingling. 4. He is to eat in toil--to wring a stinted subsistence out of the reluctant earth with sore labour and weariness. He cannot live but in a way which reminds him of his primal sin. Each day he hears the original sentence ringing in his ears. And yet all this hard toil serves barely to sustain a “ dying life; “ and even that only for a little, until he return to the dust. This is the end of his earthly toil! 5. He is to die. Grace does not remit the whole penalty. It leaves a fragment behind it in pain, weakness, sickness, death, though at the same time it extracts blessing out of all these relics of the curse. Besides, in thus leaving men subject to death, it leaves open the door by which the great Deliverer was to go in and rob the spoiler of his prey. By death is death to be destroyed. Man must die! He came from the dust, and he must return to it. (H. Bonar, D. D.)The first transgression condemned I. THE CRIME PROVED. The judge condemns the criminal’ s conduct in several particulars. 1. His listening and yielding to temptation. 2. His neglect of God’ s Word. 3. His open, positive transgression of a known law. II. THE . 1. Deprivation of all the fruits and pleasures of Eden. 2. Toil. 3. Disappointment. 4. Sorrow. 5. Increasing infirmity. 6. Death. 7. Justice is tempered with mercy. Let the subject teach us-- 1. A lesson of humility. We are the degenerate children of such a parent. 2. A lesson of caution. (1) Mark the process of falling. Satan presents some suitable object. We appear, desire, covet, throw off restraint, and transgress, in intention, and in fact. (2) Mark the danger of falling. Our first parents fell from their paradisiacal state, and by a small temptation. Wherefore, “ watch,” etc. (Matthew 26:41). (3) For, mark the consequences of falling. All the evils we feel or fear. 3. A lesson of encouragement. Respited, we may recover our Eden, by means of “ the second Adam, the Lord from heaven.” Contrast--the first involving himself and us in guilt, pollution, and misery--the second the reverse of this (Romans 5:12-21). (Sketches of Sermons.)Observations I. THE CURSE, AS WELL AS THE UPON ALL , FROM THE WILL AND DECREE OF GOD ALONE. 1. It can be no otherwise, seeing in Him all things consist (Colossians 1:17), and have their being (Acts 17:28). 2. And it is fit it should be so, that all men might fear before Him Jeremiah 5:24), depend on Him (Jeremiah 14:22), and praise Him Psalms 107:32-34). 3. And it is every way best for us, who know that God judgeth righteously Psalms 67:4), and that those that fear Him shall want no good thing Psalms 84:1). II. IT IS OUR OWN SIN THAT BRINGS THE CURSE OF GOD UPON ALL THAT WE ENJOY. 1. God’ s mercies are over all His works (Psalms 145:9), and His hand in itself is not shortened (Isaiah 59:1), neither is there anything that He hates but sin, or for sin (Psalms 5:4-5). 2. And it is fit that God should so show His detestation of sin, by manifesting His wrath every way against such as provoke Him thereby, as He did in the destruction of Sodom and Gomorrah, and upon His own land Deuteronomy 29:23; Deuteronomy 29:25). III. THE OF ALL ARE UNDER GOD’ S COMMAND 1. They are all creatures (Jeremiah 14:22), even the work of His hand Job 34:19). 2. He could not otherwise be an absolute Lord over all (Psalms 103:19) if any creature were out of His command. IV. THE CURSE OF GOD UPON THE IS A PART OF MAN’ S . 1. We have interest in them, so that their destruction is our loss. 2. Our subsistence is by them, so that to lose them, is to lose the means by which our lives should be supported. V. MAN’ S LIFE IN THIS WORLD IS A LIFE OF PAIN AND SORROW. 1. To make us the more sensible of sin, by our daily tasting the bitter fruits of it. 2. To move to a holy delight, and earnest seeking after things that are spiritual, the ways whereof are pleasant and the paths peace (Pr Psalms 119:165). VI. THE SHORT OF SIN DRAWS AFTER IT A LONG AND LASTING . VII. MAN’ S FOOD IS OUT OF THE EARTH. (J. White, M. A.)Weeds It is the law of nature that plants should be diffused as widely as possible wherever the circumstances are favourable for their growth and welfare. For this purpose they are provided with the most admirable contrivances to maintain their own existence, and to propagate the species. But man interferes with this law in his processes of gardening and horticulture. His object is to cultivate beautiful or useful plants within enclosures, from which all other plants are excluded, and where an artificial soil and climate have been prepared. He wishes to separate from the struggle of the elements, and from the competition of other species, certain kinds of flowers or vegetables which are good for food or pleasant to the eye. In this he is only partially successful, for into the plot of ground which he has set apart from the waste common of nature a large number of plants intrude; and with them he has to maintain a constant warfare. These plants are known by the common name of weeds, a term which, curious enough, is etymologically connected with Wodan or Odin, the great god of the northern mythology, to whose worship in former ages, in this country, our Wednesday, or Odinsday, was specially dedicated. Any plant may become a weed by being accidentally found in a situation where its presence is not desired; but true weeds form a peculiar and distinct class. They are at once recognized by their mean and ragged appearance; their stems and foliage being neither fleshy nor leathery, but of a soft, flaccid description, and by the absence in most of them of conspicuous or beautiful blossoms. A look of vagabondage seems to characterize most of the members of the order, which at once stamps them as belonging to a pariah class. In the vegetable kingdom they are what gipsies are in the human world, and the same mystery surrounds them which is connected with that remarkable race. Like the gipsies they are essentially intruders and foreigners; never the native children of the soil on which they flourish. They may have come from long or short distances, but they have always been translated. There is no country where they are not found, and everywhere they have to encounter the prejudices which the popular mind invariably entertains against foreigners. There is one peculiarity about weeds which is very remarkable, viz., that they only appear on ground which, either by cultivation or for some other purpose, has been disturbed by man. They are never found truly wild, in woods or hills, or uncultivated wastes far away from human dwellings. They never grow on virgin soil, where human beings bare never been. No weeds exist in those parts of the earth that are uninhabited, or where man is only a passing visitant. The Arctic and Antarctic regions are destitute of them; and above certain limits on mountain ranges they have no representatives. To every thoughtful mind the questions must occur, “ Have the plants we call weeds always been weeds? If not, what is their native country? How did they come into connection with man, and into dependence upon his labours?” No satisfactory answer can be given to these questions. As a class there can be no doubt that weeds belong to the most recent flora of the globe. Their luxuriant and flaccid look indicates their modern origin; for the plants of the older geological ages are characterized by dry leathery leaves, and a general physiognomy like that of the existing flora of Australia. Indeed, the flora of Europe during the Eocene period bears a close resemblance to that of Australia at the present day; so that in paying a visit to our southern colony, we are transporting ourselves back to the far-off ages when our own country had a climate and vegetation almost identical. The flora of Australia is the oldest flora at present existing on our globe. Our weeds came upon the scene long subsequent to this Australian or Eocene vegetation. In our own country they form part of the Germanic flora which overspread our low grounds after the passing away of the last glacial epoch, driving before them to the mountain tops the Alpine and Arctic plants, suited to a severer climate, which previously had covered the whole of Europe. They came from Western Asia and Northern Africa. They made their appearance in company with the beautiful and fruitful flora that is specially associated with the arrival of man, and spread from the same region which is supposed to be the cradle of the human race. In this way they are co-related with the Scripture account of the fall of man. “ Cursed is the ground for thy sake; thorns and thistles shall it bring forth to thee,” was the sentence pronounced by God upon man’ s sin. We are not to suppose from this circumstance that these noxious plants were specially created then and there for the express purpose of carrying out the punishment of man. They were previously in existence, though they may be said to belong very specially to the human epoch; but since that mournful event they have received a new significance, and are bound up with man in a new moral relation. Most of our weeds possess all the characteristics of a desert flora; special adaptations to a dry soil and arid climate. And the reason why they find a congenial home in our gardens and cultivated fields is because the soil of such places is made artificially like the natural soil of their native country. Our fields and gardens are divested of all unnecessary vegetation, and drained of all superfluous moisture, and thus are possessed of the dry, warm, exposed soil, to which the provisions for drought with which weeds are specially furnished are admirably adapted, and where in consequence they luxuriate and overcome other plants less specially endowed. They follow in the train of man, and show a remarkable predilection for his haunts, become domesticated under his care, not merely because of the abundance of the nitrogenous and calcareous substances to be found in the vicinity of human dwellings and in manured fields and gardens, but chiefly because he provides them with the dry soil and climate in which they can best grow. It is an essential qualification of a weed that it should grow and spread with great rapidity. For this purpose it is endowed with marvellous contrivances in the way of buds and seeds. A very large number of our weeds, such as the thistle, groundsel, dandelion, colts-foot, scabious, daisy, ragwort, are composite flowers. The apparently single blossom is in reality a colony of separate blossoms, compressed by the obliteration of their floral stems around one central axis. In most of our weeds the floral parts are small and inconspicuous. The reproductive act is so arranged as to economise material and to exhaust the vital force as little as possible, and the organs concerned in it are reduced to the simplest forms consistent with efficiency. Most of the species can be fertilized by the wind, which is always available, or by the help of insects that have a wide range of distribution and are abundant everywhere. In consequence of this floral economy, the vegetative system acquires a greater predominance in this class of plants than in almost any other, so that the life of the individual is carefully preserved even amid the most untoward conditions. A weed, by reason of the strength of its vegetative system, is able to stand extremes of heat and cold, and to recover from the roughest usage. It will hold on to life in circumstances which would prove fatal to most other plants; and in this way it can abide the most favourable time for the development of its blossoms and seeds. Nay, it can propagate itself as well without blossoms as with them. Many of our weeds form long creeping stems, giving off at every joint buds which will produce perfect plants, and greatly extend the area which they occupy. That weeds belong to the most recent and specialized flora of the world is evident from their wide distribution and wonderful powers of colonization. In our own country they number about two hundred and thirty, and constitute about a seventh part of our native flora. We are constantly receiving accessions from the continent, along with the seeds of our cultivated plants. In company with the wheat and barley that can be cultivated in India down to the tropic zone, because they can be sowed and reaped during the coldest quarter of the year, have been introduced a crowd of the common annual weeds of our country, such as the shepherd’ s purse, the chickweed, the spurge, and the corn-pimpernel, which also run through the cycle of their lives in the winter quarter. Half the weeds of American agriculture have been imported from Europe; and of the 2,100 flowering plants of the Northern United States, 320 are European. Australia and New Zealand have sent us no weeds, and America only a very few. The solution of this mystery, as Dr. Seemann clearly proves, is not to be found in any consideration of climate, soil, or circumstances. It is a question of race. The present flora of the United States and of Australia is older than the Germanic flora which now constitutes the principal vegetation of Europe. It is very similar to, if not absolutely identical with, that of Europe during the Miocene and Eocene epochs. America and Australia have not yet arrived at the degree of floral development to which Europe has attained; consequently plants coming to our country from Australia and America would not come as colonists, with a new part to play in it, but as survivors of an older flora whose cycle of existence had ages ago run out there. Our system of the rotation of crops is based upon the fact that the soil which has borne one kind of harvest will not produce the same next year, but requires another kind of crop to be grown on it. And Nature in her wilds carefully observes the same law. Whatever our weeds were in the original state, they are now like the corn which man sows in the same field with them, endowed with habits so long acquired that they will part with their life sooner than abandon them. The original wild plant of the corn--if there ever was such a thing, and this admits of grave doubts--from which our corn was developed, may have been able to propagate and extend itself freely independent of man; but we know that without man’ s agency, the corn, as it is now modified, would perish. It does not grow of its own accord, or by the natural dispersion and germination of its seed. Left to itself, it would quickly disappear and become extinct. The one condition of its permanency in the world, of its growth in quantities sufficient for man’ s food, is that it be sown by man in ground carefully prepared beforehand to receive it. The same rule would appear to hold good in regard to the weeds which, in spite of himself, he cultivates along with it, and whose persistent presence makes the cultivation of the soil so difficult to him. We know them only in an artificial condition as abnormal forms of original wild types; and as such as they are incapable of continuing themselves without man’ s help. Left to grow in soil that has reverted to its original wild condition, they would soon be overpowered by the surrounding vegetation, the grasses and mosses, and in a shorter or longer space of time they would inevitably disappear. I have seen many ruins of dwellings in upland glens from which the nettles and all the weeds that once grew in the field and garden plot have utterly vanished, leaving only a dense thicket of bracken, or a lovely smooth carpet of greensward, to indicate among the heather that man had once inhabited the place. We are bound, therefore, to believe that so long as man cultivates the ground, so long will these weeds make their appearance, and in striking correlation with the primeval curse, compel him in the sweat of his face to eat his bread. When he ceases to till the ground, they will cease to grow in it. (H. Macmillan, LL. D.)Consequences of the Fall The world was made for man, and man for God. The upper link gave way, and all that depended on it fell. Man rebelled, and carried away from its allegiance a subject world. (W. Arnot.)The Fall robbed man of his glory The harp of Eden, alas! is broken. Unstrung and mute an exiled race have hung it on the willows; and Ichabod stands written now in the furrows of man’ s guilty forehead, and on the wreck of his ruined estate. Some things remain unaffected by the blight of sin, as God made them for Himself; the flowers have lost neither their bloom nor fragrance; the rose smells as sweet as it did when bathed in the dews of paradise, and seas and seasons, obedient to their original impulse, roll on as of old to their Maker’ s glory. But from man, alas! how is the glory departed? Look at his body when the light of the eye is quenched, and the countenance is changed, and the noble form is festering in corruption--mouldering into the dust of death. Or, change still more hideous, look at the soul! The spirit of piety dead, the mind under a dark eclipse, hatred to God rankling in that once loving heart, it retains but some vestiges of its original grandeur, just enough, like the beautiful tracery and noble arches of a ruined pile, to make us feel what glory once was there, and now is gone. (T. Guthrie, D. D.)Testimony to man’ s Fall No man that takes a view of his own dark and blinded mind, his slow and dull apprehension, his uncertain staggering judgment, roving conjectures, feeble and mistaken reasonings about matters that concern him most; ill inclinations, propension to what is unlawful to him and destructive, aversion to his truest interests and best good, irresolution, drowsy sloth, exorbitant and ravenous appetites and desires, impotent and self-vexing passions, can think human nature, in him, is in its primitive integrity, and as pure as when it first issued from its high and most pure original. (J. Howe.)The doctrine of the Fall, commended to man' reason The two great systems of nature and revelation are sometimes supposed to clash--to be opposed to each other; as if the revealings of the one were inconsistent with the discoveries of the other; as if they were two volumes, of which the principles and details of one were opposed to the principles and details of the other. The truth of this matter seems to be, that revelation differs from nature only in this, that revelation pours a broader and a clearer light upon the mysteries of creation. When we look forth upon the face of nature in the dim and shadowy twilight of morning, and when again we look forth upon the same scene in the bright and unclouded splendour of noon, there is no actual change in the landscape; the mountains have not changed their place, the forests have not changed their trees, the rivers have not changed their course; the only difference is, that the splendour of noon has flung a brighter and a clearer light than the grey mists of the morning. We are too often met with high panegyrics upon the qualities and the powers of man, and we are told in every variety of language of the lofty virtues of man--of the dignity of human nature--of the towering intellect, the refined feeling, and the virtuous heart of man; and we are told of all this, as if his powers had never been impaired, or as if his intellect had never been shattered, or as if his virtues had never been blighted, or his heart been corrupted, or his feelings debased, and his whole nature become the wreck and ruin of what it once had been. The line of argument, along which we shall endeavour to conduct you, shall go to prove that this great principle of revelation is also a principle of nature; and that though it lies unexplained in the pages of natural religion, it is explained and accounted for in the pages of revealed religion. We shall consider the subject, first, in reference to the world, and then in reference to man. 1. And first we argue, that nature is ever presenting to us evidences of the Fall, and that those evidences discover themselves to us in the present aspect of our world. It is very true, that as the eye wanders throughout all the departments of nature, it can trace the evidences of the love and the benevolence of the great Creator. In the language of the apostle, “ He gives rain from heaven and fruitful seasons, filling our hearts with food and gladness.” And not only this, but we find that the smallest flower of the field has all that is required for its existence and its loveliness, as much as the stateliest tree of the forest; and the minutest insect of creation has all that enables it to fulfil the ends of its being, as much as the mightiest and the noblest in the animal world. But in the midst of all this living and breathing evidence, he will discover evidences of an opposite character; he will discover evidences of the going forth of wrath--that some evil has befallen our world; and he will discover that the evidences of Divine benevolence are not more palpable than these evidences of Divine wrath. We allude not now to the poverty, the wretchedness, the helplessness, the diseases, the deaths, that press and crush the family of man; but we allude to those physical phenomena, that are everywhere discoverable throughout all the fields of creation. If there be lands where all is beauty and fertility, there are also lands whore all is waste and sterility. If there be climates where all is balmy and delicious and calm, there are also climates where all is darkened with clouds and disturbed by storms. There are wide regions of our globe, so enwrapped in the mantle of eternal snows, and so defended by vast icy barriers, that like the very battlements of nature, they resist the foot of man. There are wide regions of our globe, even in the most delicious climes, where the stateliest trees of the forest and the loveliest flowers of the field and the richest fruits of the ground grow spontaneously with a strange luxuriance, where yet at the same time the fatal vapours and the envenomed atmosphere preclude the presence of man, as effectually as the angel with the flaming sword precluded him at the gate of paradise. And while these characteristics are discernible throughout the face of creation, there are at the same time mighty and tremendous agents of evil, called into existence by the Creator and sent abroad into our world; agents more destructive than the angel of the Passover that slew the firstborn of Egypt; and more terrible than the angel of destruction that smote the host of Sennacherib. If the going forth of these angels from heaven is to be regarded as a going forth of wrath from the Creator, what shall we think of the spirit of the simeon, that from time to time has lifted the sands of the African deserts, and has borne them onward like the waves of the sea, till the stateliest cities of Egypt and the most gigantic architecture the world has ever seen, lie even to this hour buried deep, deep, within their bosom? What shall we think of the spirit of the volcano, pouring forth rivers of burning lava and clouds of smoking dust, enwrapping whole regions in terrific conflagration, and, as in Italy, beautiful Italy, burying cities with all their miserable inhabitants? What shall we think of the spirit of the earthquake by which whole districts have been wasted, mighty nations submerged beneath the waves, stately cities sunk into ruins, and whole continents “ frighted from their propriety” ? But where nature is thus silent, revelation speaks. Where the volume of nature closes, the volume of revelation opens. Nature reveals to us the fact that our world is a fallen and a ruined world; revelation gives the explanation of that fact: that in consequence of sin our world has fallen under the curse of its Creator, that it has been a bright and a beautiful and a happy world, but that in consequence of sin a curse was uttered, “ Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life,” and that from henceforth a darkening destiny has been enchained to our planet. Wrath has gone forth against it; and our once beautiful world has become a fallen world. 2. But, as we intimated at the commencement, this argument may be carried further, and may be applied to the moral condition of man, quite as conclusively as to his physical condition. Or perhaps, to speak more correctly, it may be applied to the present condition of man, quite as conclusively as to the present condition of the world in which he lives. The destiny of man is a destiny of trouble. The experience of every man justifies the statement of the patriarch, that “ man is born to trouble, as the sparks fly upward.” It is the belief of the heathen; it is the creed of the Christian; it is the record of the historian; it is the maxim of the philosopher; it is the song of the poet. We will not believe--we cannot believe, that a God of benevolence and love, a God who must delight Himself in the comforts and not in the sorrows, in the happiness and not in the miseries of His creatures, originally created man for so melancholy a doom. And the same remark will apply to his moral condition. There are in the heart of every man the workings of evil passions, the strugglings of carnal tendencies, the violence of feelings that are not good: licentiousness of thought, the constant resistance to the empire of holiness, the striving of the flesh against the spirit. There are the anger, the malice, the hatred, the revenge, the covetousness, the ambition, the wars, the bloodshed, that characterize the whole history of man, so that it is little else than a history of the wars and the bloodshed that ambition and pride and revenge and every foul and hateful passion have called into existence. We will not believe--we cannot believe--that a God of benevolence and love, a God of holiness and of peace, could have originally created man in this state, or planted in his heart unholy passions like these. This sad condition of man is a fact that may be read in the pages of natural religion; but the explanation of the fact, and the causes of this sad condition, are a mystery in natural religion. But it is here that revelation interposes and resolves the mystery, Natural religion, like the astrologers of Chaldea, could not read the mysterious handwriting on the wall: but revealed religion, like the prophet of the Lord, reads and interprets the writing. The words of the Creator, as addressed to Adam, were--“ In sorrow shalt thou eat of it all the days of thy life” ; and again--“ In the sweat of thy face shalt thou eat bread” ; and again, to the woman--“ In sorrow thou shalt bring forth children.” (M. H. Seymour, M. A.)Natural evidence of the curse I. If this sentence was executed upon man and the earth, without all doubt it may at this day be distinguished; therefore let us inquire in the first place whether there are any signs of a “ curse upon the ground” ? Towards the latter end of the fifth chapter of Genesis we read, that when a son was born to Lamech, he called his name Noah, which signifies comfort, because he was to “ comfort them concerning their work, and toil of their hands, because of the ground which the Lord had cursed.” Lamech knew, therefore, that a curse had been pronounced upon the ground, for the transgression of Adam; and he knew also, either by tradition, or the spirit of prophecy, that it should take place more fully in the days of Noah, whose favour and acceptance with God should give comfort to men, and render more tolerable that toil and labour which should be the necessary consequence of this curse upon the ground; which, therefore, was brought upon the earth by the general deluge. When the wickedness and violence of the human race had wearied out the patience and long suffering of God, and obliged His justice to inflict the punishment which had been threatened, He declared in His revelation to Noah that He would destroy man with the earth. St. Peter also confirms the same, where he takes occasion to inform ungodly men, that the “ world which then was, being overflowed with water, perished.” Whence it appears that the flood should, and actually did, amount to a destruction of the earth, of which destruction and the manner of it, the earth in all parts has so many signs at this day, that a man endued with eyesight, understanding, and a very little experience, cannot choose but to see and acknowledge it. II. A second consequence of the Fall, as it stands in the words of the text is, Sorrow to man in the eating of the fruit of the ground. And here it may be useful to observe how the punishment of man is suited to the nature of his crime. His first and great act of disobedience was eating of the fruit of the forbidden tree; and it was surely just and proper that he who had eaten in sin should thenceforth eat in sorrow. We are indeed upon terms with our Creator quite different from the lilies of the field, or the fowls of the air: they are now as He made them at first, but we are not so; and hence it comes to pass that labour and travel is a law of universal obligation, and that “ If any man will not work neither should he eat.” III. The third part of the sentence pronounced upon man’ s disobedience, is the prevailing of thorns and thistles upon the ground. If the powers and properties of these two sorts of vegetables be well considered, it will soon appear how well they are fitted to propagate a curse, by increasing the trouble and labour we are obliged to bestow in the cultivation of the earth. For these are much more strong and fruitful than such herbs and grain as are of the greatest use; and they are more apt to disperse themselves abroad and overrun the ground. With respect to thistles in particular, we shall discover a very plain reason for this, if we compare their seeds with the seeds of wheat. For the grain of wheat ought to be lodged at some little depth in the earth, to which it cannot easily reach without human assistance. It can only be shed, and fall down from the ear upon the surface of the ground, where it would be exposed, and ready to be devoured by the birds of the air, or the vermin of the earth, or perhaps lie till it rotted and perished with rain and frost for want of being covered with earth. But the seeds of thistles presently strike down roots in the earth wherever they happen to light, and need no such care and assistance. Then again the grains of wheat are naked and heavy, and can fall only as a dead weight at the foot of the plant which bore them, without being able to stir any farther, and shift themselves to a place fit for their reception and growth. But the case is much otherwise with the seeds of thistles. These are small and light, and are furnished with a fine downy plume, which serves them as wings, by means of which they are borne up and wafted about from place to place by every breath of wind, till they are transplanted to every corner of the field where the parent thistle grew, insomuch that when this plant is ripe, and its seeds hanging loose and disposed to fall off, it is common to see large fields covered all over with them, after any little wind. Nor ought it to be passed over that there is a great difference in the multiplication of these two kinds of seed. Some sorts of thistles bear thirty, some fifty, and some upwards of a hundred heads, with a hundred (and in some kinds several hundred) seeds in each of the heads. And if a moderate reckoning be made, and we suppose all the seeds to take rightly, grow up and fructify, then one single plant would produce at the first crop above twenty thousand: which succeeding in like manner, would bring a second crop of several hundreds of millions; an increase so enormous as can hardly be imagined: and it is plain that a few crops more, if not hindered by some means, but carried regularly on, would in a very short time stock the whole globe of the earth in such a manner as scarcely to leave room for anything else. But some thistles have other ways of planting and spreading themselves, besides that of propagating by their seeds. The common way-thistle, as it is called, besides its innumerable seeds, all winged and prepared for flight, hath its roots spreading to great lengths, and sending up suckers or new plants on every side of it. In a little while these, if suffered to continue, send up others, and they more, without tale or end. So that by this method only, one plant will overrun a vast tract of land in a very short time, suppressing, stifling, and destroying all other good and useful herbage. Besides, it is not every soil that is fit for the nourishment of wheat, and scarcely any will produce it for more than two or three years together, without great expense being bestowed on its cultivation: whereas there is hardly any ground or soil whatsoever, high or low, hill, valley, or plain, where thistles will not take and flourish for ages together. Having said so much upon thistles, I may be shorter in my remarks upon thorns; the rather because a great deal of what has been offered concerning the former is as true of the latter; which grow in almost every kind of soil, running on and increasing of themselves, and endued with the same worthless nature and mischievous qualities. For a proof of this we need only look upon the bramble, which occurs everywhere, and throws itself about without measure. The berries it bears are innumerable, and each of them contains a large mass of seeds. The roots push forward under ground, and the branches and suckers running on to great lengths, trail upon the ground, and send down fresh roots out of their sides; by which means they are diffused about, and multiplied without bounds. But as to thorns, the chief example we have is in that species which is known by the name of the gorse or furze. This is the vilest and most mischievous shrub upon the face of the earth. It will let nothing thrive or prosper, or so much as grow near it. It is so beset with prickles, that it is hardly possible to approach it in any way without hurt: and so fruitful withal, that for almost half the year it is covered or rather loaded with flowers, all of which go off into pods, charged with seeds. It shoots forth stubborn roots far and near, from which other young plants are growing up: these send up others as fast as the mother plant, so that we need the less wonder to see this noxious thorn so plentifully abounding, and such large tracts of land wholly covered and overrun by it. Other thorns are of so hard and stubborn a nature as to render it exceedingly difficult, and always impracticable without great labour and expense and patience, ever wholly to extirpate and clear the ground of them. If these things are duly reflected upon, it must be allowed that the sentence upon Adam, “ Cursed is the ground for thy sake; in sorrow shalt thou eat of it, thorns also and thistles shall it bring forth to thee,” was effectually put in execution; and that not only upon him, but more especially upon us, his posterity to the end of the world. When we think of this curse upon the ground, we should also remember that it extends to our own heart, which, since the Fall, is by nature barren and unprofitable. It is a soil in which every ill weed will take root and spread itself. There the thorns of worldly care, and the thistles of worldly vanity, will grow and flourish. As the husbandman watches his land, so should the Christian search and examine his heart, that he may cast out of it all those unprofitable weeds and roots of bitterness which will naturally get possession of it. If this work is rightly performed, the soil will be ready for the good seed of the word of God, which will spring up and prosper under the influence of Divine grace, as the corn groweth by a blessing of rain and sunshine from the heaven above. (W. Jones. M. A.)Thorns the curse of Adam and the crown of Christ Nature is a mirror in which we behold both the skill and character of the Divine Artificer; but the reflected image--owing to the peculiarity of the material, or of the angle of vision--is not always a true one. In every part of creation we find examples of wasted energy and frustrated design; foundations laid, but the building never completed; the skeleton formed, but never clothed with living flesh; an unceasing production of means that are never used, embryos that are never vivified, germs that are never developed. We cannot, however, in such things, measure the Divine proceedings by our human standards; for, taking a larger view of the subject, we find that the imperfection of particular parts is necessary for the perfection of the whole scheme, and all instances of failure are made to work together for the general good. It is to this tendency of nature to overflow its banks, to attempt more than she can execute, to begin more than she can finish, that we owe our own daily bread. For if the corn plant produced only a sufficient number of seeds barely to perpetuate the species, there would be no annual miracle of the multiplication of the loaves; and man, always at the point of starvation, could neither replenish and subdue the earth, nor accomplish any of the great purposes of his existence. Thorns are among the most striking examples of failure on the part of nature to reach an ideal perfection. They are not essential organs, perfect parts, but in every case altered or abortive structures. They are formed in two different ways. When the hairs that occur on the stem of a plant are enlarged and hardened, they form rigid opaque conical processes such as those of the rose and the bramble. The so-called thorns of these plants are not, however, true thorns, but prickles, for they have only a superficial origin, being produced by the epidermis only, and having no connection with the woody tissue. They may be easily separated from the stem, without leaving any mark or laceration behind. True thorns or spines, on the contrary, have a deeper origin and cannot be so removed. They are not compound hardened hairs, but abnormal conditions of buds and branches. A branch, owing to poverty of soil, or unfavourable circumstances, does not develop itself; it produces no twigs or leaves; it therefore assumes the spinous or thorny form, terminating in a more or less pointed extremity, as in the common hawthorn. In some cases, as in the sloe, we see the transformation going on at different stages; some branches bearing leaves on their lower portions and terminating in spines. A bud by some means or other becomes abortive; there is a deficiency of nutriment to stimulate its growth; it does not develop into blossom and fruit. Its growing point, therefore, is hardened; its scaly envelopes are consolidated into woody fibre, and the whole bud becomes a sharp thorn. Leaves are also occasionally arrested in their development and changed into thorns, as in the stipules of Robinia, of the common barberry, and of several species of acacia. The middle nerve of the leaf in a few instances absorbs to itself all the parenchyma or green cellular substance, and therefore hardens into a thorn; and in the holly all the veins of the leaves become spiny. In all these cases thorns are not necessary, but accidental appendages, growths arrested and transformed by unfavourable circumstances; and nature, by the law of compensation, converts them into means of defence to the plants on which they are produced--not very effective defences in most instances, but still analogous to the spines of the hedgehog and the quills of the porcupine, and typical of the plan according to which nature supplies some method of preservation to every living thing that is liable to be injured. By cultivation many thorny plants may be deprived of their spines. The apple, the pear, and the plum tree, in a wild state are thickly covered with thorns; but when reared in the shelter of the garden, and stimulated by all the elements most favourable for their full development, they lose these thorns, which become changed into leafy branches, and blossoming and fruit-bearing buds. In this way man acquires the rights assigned to him by God, and nature yields to him the pledges of his sovereignty, and reaches her own ideal of beauty and perfection by his means. But when, on the other hand, he ceases to dress and keep the garden, nature regains her former supremacy, and brings back the cultivated plants to a wilder and more disordered condition than at first. A garden abandoned to neglect, owing to the absence or the carelessness of the owner, presents a drearier spectacle than the untamed wilderness; everything bursting out into rank luxuriance; stems originally smooth covered with prickles, and buds that would have burst into blossoms changed into thorns. It is a remarkable circumstance that whenever man cultivates nature, and then abandons her to her own unaided energies, the result is far worse than if he had never attempted to improve her at all. No country in the world, now that it has been so long let out of cultivation, has such a variety and abundance of thorny plants, as the once-favoured heritage of God’ s people, the land flowing with milk and honey. Travellers call the Holy Land “ a land of thorns.” This tendency of nature to produce a greater variety of thorny plants in ground let out of cultivation, as illustrated by the present vegetation of Palestine, throws considerable light upon the curse pronounced upon Adam when he had sinned: “ Cursed is the ground for thy sake; thorns also and thistles shall it bring forth to thee.” Many individuals believe that we have in this curse the origin of thorns and thistles--that they were previously altogether unknown in the economy of nature. It is customary to picture Eden as a paradise of immaculate loveliness, in which everything was perfect, and all the objects of nature harmonized with the holiness and happiness of our first parents. The ground yielded only beautiful flowers and fruitful trees--every plant reached the highest ideal of form, colour, and usefulness of which it was capable. Preachers and poets in all ages have made the most of this beautiful conception. It is not, however, Scripture or scientific truth, but human fancy. Nowhere in the singularly measured and reticent account given in Genesis of man’ s first home do we find anything, if rightly interpreted, that encourages us to form such an ideal picture of it. It was admirably adapted to man’ s condition, but it was not in all respects ideally perfect. The vegetation that came fresh from God’ s hand, and bore the impress of His seal that it was all very good, was created for death and reproduction; for it was called into being as “ the herb yielding seed, and the fruit tree bearing fruit, whose seed was in itself.” We must remember, too, that it was before and not after the Fall that Adam was put into the garden to “ dress and keep it.” The very fact that such a process of dressing and keeping was necessary, indicates in the clearest manner that nature was not at first ideally perfect. The skill and toil of man called in, presuppose that there were luxuriant growths to be pruned, tendencies of vegetation to be checked or stimulated, weeds to be extirpated, tender flowers to be trained and nursed, and fruits to be more richly developed. The primeval blessing consisted in replenishing the earth and subduing it; and in no other way could man subdue the earth than by cultivating it. But the process of cultivation of necessity implies the existence of thorns and weeds. For in cultivating any spot we have to contend against the great law of nature which spreads every plant as widely as its constitution will permit. What then, we may ask, is implied in the language of the curse, “ Thorns also and thistles shall it bring forth to thee” ? The Hebrew form of the curse implies, not that a new thing should happen, but that an old thing should be intensified and exhibited in new relations. Just as the rainbow, which was formerly a mere natural phenomenon, became after the flood the symbol of the great world covenant; just as death, which during all the long ages of geology had been a mere phase of life, the termination of existence, became after the Fall the most bitter and poisonous fruit of sin: so thorns, which in the innocent Eden were the effects of a law of vegetation, became significant intimations of man’ s deteriorated condition. It is in relation to man, solely, that we are to look at the curse; for though the production of briers and thorn-bearing plants may add to man’ s labour and distress, it supplies food and enjoyment for multitudes of inferior creatures, and especially birds and insects. Man, in Eden, was placed in the most favourable circumstances. It was a garden specially prepared by God Himself for his habitation, and stocked with all that he could reasonably require. It was to be a pattern after which his own efforts in improving the world were to be modelled--a coign of vantage, a select and blessed centre, from which he was by degrees to subdue the wild prodigality of nature, and make of the earth an extended paradise. And, therefore, though the native tendencies of vegetation were not altogether eradicated, they were so far restrained that the dressing and keeping of the garden furnished him with healthful employment for all his powers of body and mind, and conferred upon him the dignity of developing the perfection, which potentially, though not actually, existed in nature, and thus becoming a fellow worker with God. But when excluded from Eden, he had to encounter, with powers greatly weakened by sin, the full, merciless force of nature’ s untamed energies; energies, too, excited into greater opposition against him by his own efforts to subdue them. For, as I have already said, the very process of cultivation, while it removes the thorns and briers of the soil, will, if it be given up, produce a greater variety and luxuriance of thorns and thistles than the ground originally produced. The very fertility imparted to the soil would, if allowed to nourish its native vegetation, result in a greater rankness of useless growth. And therefore the tiller of the ground must never relax his efforts. I believe that the thorns and briers thus introduced in connection with the human epoch, but before the Fall, were anticipative consequences, prophetic symbols of that Fall. We err greatly, if we suppose that sin came into the world unexpectedly--produced a sudden shock and dislocation throughout nature, and took God as it were by surprise--that the atonement was a Divine after thought to remedy a defect in God’ s creative foresight and natural law. He who sees the end from the beginning, knew that such a mournful moral lapse would happen--that Creation would fall with its king and high priest, and had therefore made preparations for it, not only, in the plans of heaven, but also in the objects and arrangements of earth. There are many things in the scheme of nature which have a reference to the fact of sin before it became a fact; which remind us unmistakeably that God, in fitting up this world to be the habitation of a moral being who should fall through sin, and be restored through suffering, had filled it with types and symbols of that fall and that restoration. When God said to Adam, “ Cursed is the ground for thy sake; thorns also and thistles shall it bring forth to thee,” He acted according to a plan uniformly pursued by Him in all His subsequent dispensations and dealings with men; by which in gracious condescension to our two-fold nature, and to the carnal and spiritual classes of mankind, He associated the natural with the spiritual, gave the outward sign of the inward spiritual truth. He set the field of nature with types of degeneracy and arrested growth, which should symbolize to man the consequences upon his own nature of his own sin. What then are the thorns, looking at them in this typical aspect, produced by the sinful, accursed soil of man’ s heart and life? 1. Labour is one of the thorns of the curse. “ All things,” says the wise man, “ are full of labour.” Without it life cannot be maintained. Unremitting labour from day to day and from year to year--except in the case of a few races into whose lap nature pours, almost unsolicited, her prodigal stores, and who therefore continue children in body and mind all their lives--is the condition upon which we receive our daily bread. Much of this labour is indeed healthy. In work alone is health and life; and it is for work that God has created faculties. But how much of it, nevertheless, is terrible drudgery, effectually hindering the development of the higher faculties of the mind and soul, wearisome effort, vanity, and vexation of spirit! How much of failure is there in it, of disproportion between desires and results! How much of it is like rolling the fabled stone of Sisyphus up the steep hill only to roll down again immediately--like weaving ropes of sand! How often does the heart despair amid the unprofitableness of all its labour under the sun! We plough our fields and sow our seed; but instead of a bountiful harvest to reward us, too often comes up a crop of thorns and thistles, to wound the toiling hand and pierce the aching brow. 2. Then there is the thorn of pain--the darkest mystery of life. Some maintain that pain exists by necessity, that it has its root in the essential order of the world. It is the thorn that guards the rose of pleasure--the sting that protects the honey of life. But ask any martyr to physical suffering if that explanation satisfies him. Why, if the purpose of pain is a purely benevolent one, should it be so excessive? Why should it rend and rack the frame with agony? Why should it last so long? Methinks, if pain were meant merely to warn us of the presence of evil, and guard us against it, that a much less degree and a shorter duration of it would suffice. The Bible, and the Bible alone, tells us the cause and the origin of it. It tells us that it is nothing else than a witness for sin--the thorn which man’ s body, weakened and palsied by sin, produces. Man feels in his body the physical consequences of the death which his soul has died. He has the thorn in the flesh, the messenger of Satan to buffet him, that he may be reminded continually of his sin and mortality, and be induced to walk softly all the days of his life. 3. Then there is the thorn of sorrow. Every branch of the human tree may be arrested and transformed by some casualty into a thorn of sorrow. The staff of friendship upon which we lean may break and pierce the hand. The bud of love which we cherish in our heart, and feed with the life blood of our affections, may be blighted by the chill of death, and become a thorn to wound us grievously. That civilization which has lessened physical troubles, has rendered us more susceptible to mental ones; and side by side with its manifold sources of enjoyment, are opened up manifold sources of suffering. And why is all this? Why is man, so highly cultivated, the possessor of such vast resources of science and art, still born to trouble as the sparks fly upward? There is no possible way of accounting for it save by the primeval curse: “ In sorrow shalt thou eat of it all the days of thy life.” 4. And lastly, as the climax of all life’ s evils, is death, the prospect and the endurance of it, from both of which our whole nature, originally made in the image of God, and destined to live forever, revolts with the utmost abhorrence. Such are the thorns which man’ s nature, under the withering, distorting curse of sin, produces. Cursed is the ground within, as well as the ground without, for man’ s sake; and in labour, in pain, in sorrow, and in death, does he eat of its fruit. From all these thorns Jesus came to deliver us. The second Adam in the poverty of His condition has recovered for us all that the first Adam in the plenitude of his blessings lost. The Roman soldiers platted a crown of thorns and put it upon the head of Jesus; but they little knew the significance of the act. Upon the august brow of man’ s Surety and Substitute was thus placed in symbol, what was done in spiritual reality, a chaplet woven of those very thorns which the ground, cursed for man’ s sake, produced. None of these thorns grew in the sacred soil of Jesus’ heart. But He who knew no sin was made sin for us. He was wounded for our transgressions, and bruised for our iniquities. He could, no doubt, by the exercise of His almighty power, remove the thorns of man’ s life. He who created the world by a word, had only to command, and it should be done. But not in this way could the necessities of the case be met. It was no mere arbitrary power that called the thorns into existence; it was justice and judgment: and, therefore, mere arbitrary power could not eradicate them; it required mercy and truth. And mercy and truth could be reconciled with justice and judgment only by the obedience and sacrifice of the Son of God. Jesus had, therefore, to wear the thorns which man’ s sin had developed, in order that man might enjoy the peaceful fruits of righteousness which Christ’ s atonement had produced. And what is the result? By wearing these thorns He has blunted them, plucked them out of our path, out of our heart, out of our life. By enduring them He conquered them. The crown of pain became the crown of triumph; and the submission to ignominy and suffering became the assertion and establishment of a sovereignty over every form of suffering. Evil is now a vanquished power. Every woe bears upon it the inscription “ overcome.” He bore the thorny crown of labour, and labour is now a sacred thing, a precious discipline, a merciful education. It is the lowest step of the ladder by which man ascends the Edenic height from which he fell. He wore the thorny crown of pain, and pain is now robbed of the element that exasperates our nature against it. By His own example He teaches us that we must be made perfect through suffering; and knowing this, we do not feel pain to be less, but we feel a strength and a patience which enable us to rise superior to it. As the Prince of sufferers, He wore the thorny crown of sorrow, and He has made, in the experience of His afflicted ones, that abortive thorn to produce the blossom of holiness and the fruit of righteousness. Sorrow is no more to the Christian the curse of Adam, but the cross of Christ. It is the crown and badge of his royal dignity, the proof of Divine sonship. And, lastly, He wore the thorny crown of death; and therefore He says, “ If a man keep My sayings, he shall not see death.” He has indeed to pass through the state, but the bitterness of death for him is past. He has only to finish his course with joy; to fall asleep in Jesus; to depart and be with Christ, which is far better. (H. Macmillan, LL. D.)A lesson from the ground “ If my horse, if my ox, if my dog, do not do as I want them to do,” says the angry man, “ I make them,” and then with his blood boiling hot he goes out into the fields and he can do nothing! The ground says, “ If you want to do anything with me you must do it with hopeful patience; I am a school in which men learn the meaning of patient industry, patient hopefulness. I never answer the anger of a fool or the passion of a demented man. I rest.” We cannot compel nature to keep pace with our impatience; man cannot hasten the wheel of the seasons; man cannot drive nature out of its calm and solemn movement; his own fields keep him at bay. He would like to get on faster, faster--it would please him to have three wheat harvests every year, it would delight him to have an orchard stripping on the first day of every month. He makes his dog go out when he likes--his own trees put out their branches without him and mock his fury. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 3:20 Adam called his wife’ s name live Man’ s undying hope Consider that aspect of this terrible calamity which is afforded us in the action of Adam. It is clear that he understood what was involved in the act he had just committed. Scarcely are the words uttered by God, “ In the sweat of thy face shalt thou eat bread,” etc., than he seems to turn to his wife and say, “ Eve, the mother, the living one; because she is mother of all living.” There is no defiance here. It is not because the man refused to accept the judgment of God, not because he refused to submit to the doom. He did not refuse, he did not set himself up against God. He caught the tenderness of the Divine voice even as it pronounced the judgment. He saw the gleam of grace in the darkness of the doom. It is then that he turned to his wife and said, “ Eve, the living one.” “ Her seed shall bruise the serpent’ s head; shall yet triumph over the evil power that has almost destroyed her; and though this day we die, beyond is a life eternal, for she is the mother of all that shall live.” How true this is to human nature! It is illustrated, it is constantly illustrated, in the experience through which we pass. Who has not known it?--Men turning back to their wives in the hour of trouble. Man, suddenly stripped of his glory and possessions, stands amongst the wreck of all his life; that moment, with a fresh trust, he puts his hand in his wife’ s and says, “ Well, the future is still before us, we shall not lose hope.” “ Eve, the living one. Mother of all that live.” Is there not, in the first place, a recognition of the dignity of the woman? Her name is not mentioned before. She is simply “ the woman” ; the other side of human nature--the man and the woman. Adam had his name, the general name of humanity centring in him. But when the loss comes, woman takes her place. She is no longer woman only, she is “ Eve.” She is herself. Bound by a closer tie than ever to her husband, but with a dignity of her own. And is it not also the assertion of the dignity of motherhood? What is woman’ s highest dignity? To be the mother of men. She had been the wife of man before, but a wife is not perfected until she is a mother. And so she receives her name when she is recognized as mother. It is also the immediate acceptance on the part of Adam of the promise of God. God has confirmed his earthly nature. “ Earth thou art.” God had also declared that there was to be a continuance of the race by reference to immediate hope. “ I will greatly multiply thy sorrow and thy conception.” But had there not been before this these words: “ I shall put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head and thou shaft bruise his heel” ? Then came the judgment upon the man, and yet, the moment the judgment is uttered, he calls his wife “ Eve.” He sees the promise that is contained in the motherhood, and in the conflict of the seed and the serpent. He seals with his own word the promise of God. The chief subject of our consideration, however, is the aspect in which Adam seemed to regard his wife, “ mother of all living!” As we speak the word, there rises before us the vast multitude of the human race! The mother of all living--all who shall live! All in the past--all now--all in the future! Mother of all living! How the generations move along the road of life in the great march of mankind--like a river rolling swift with ever broadening stream into the vast ocean of eternity! Wave after wave rolls up and breaks upon the shore of time from the exhaustless tide of life! The life that is around us, in our own city. Multiply these teeming millions by all the cities of the world, or all the ages of human existence, and think of them all gathered up within this woman’ s name. Has our first father been prophetic? Did he, for a moment, see down the vistas of centuries, the masses of humanity enfolded in the motherhood of Eve? Then the thought would come that all these living ones would die. You remember the story of Darius, who, when he reviewed those mighty hosts that followed his standard when he marched to the invasion of Greece, was observed to weep. The squadrons were there, their arms all flashing in the sun, and round about them in the outlying regions the multitudes of followers that attend an army. Magnificent battle array! Vast concourse of men all obedient to his will, and yet the monarch weeps! “ Why weepest thou, O king?” “ I weep because in one hundred years not one of this great host will be alive.” And many feel as felt the king when they contemplate a crowd. When the people are out upon a gala day, and from some high window we look down upon them, a strange melancholy creeps into the heart. When we visit foreign lands, and passing from city to city behold everywhere human life teeming in countless millions, a sense of awe comes over the spirit, and a sense of sorrow. And yet, I am not quite sure that this is right. I would rather catch the gleams of light that the eye of Adam saw shining in the promise of God. I would rather hear the words of cheer of our first father when he gathers up the hope of humanity within his soul, and though the judgment had been only a moment uttered, called her who stood beside him--Eve, because she was the mother of all living, and seals his acceptance of the promise and the hope, in the name he gave to his wife. And man generally has been true to this Divine instinct of the Father. The hope of human life has been unquenchable. Read history, and you will find that no misfortune has daunted men. They remain always hopeful. In the increase of poverty, in the presence of disaster, after war, accidents, oppression, life reasserts itself, and in that up-springing of life, mankind declares its hope. You never can crush it out. Today, the victorious foe may spread desolation over the homes of people whom they destroy, but let the tide of war roll back, and hope will return, and the very battlefield will grow green with harvest promise, and the streets down which the destroying legions thundered, echo with the voice of the children at their play. You cannot crush out life, you cannot destroy man’ s hope in himself. This name of “ Eve,” the “ mother of all living,” is only the hope that sprang to being in Adam’ s breast, and which, since that moment, has never died from human hearts. Hence it seems to me that human nature is a perpetual gospel. Life is full of evangel. The very vastness and fulness of humanity are the large letters in which God’ s promise and Adam’ s interpretation of it, are written out that all may read. (L. D. Bevan, D. D.)Observations I. GOD LEAVES NOT HIS WITHOUT MEANS TO SUPPORT THEM IN THEIR WORST . II. THE GRACE WHICH GOD WORKS AND IN HIS ’ S HEARTS, IS FAITH. III. GOD’ S MUST BE BY FAITH, AS REAL . IV. A GODLY MAN MUST BE CAREFUL TO OF GREAT MERCIES. To this end God ordained the Sabbath, and divers other festivals, as likewise did the Church in imitation of Him (Esther 9:20-21; Esther 9:27-28); for the same end they gave names to the places where those mercies were performed (1 Samuel 7:12; 2 Chronicles 20:26). Upon the same ground God appoints a pot of manna to be kept in the tabernacle, to remind posterity of that miraculous feeding of their fathers with bread from heaven (Exodus 16:33). V. IT IS FIT IN GIVING NAMES, TO MAKE CHOICE OF SUCH AS MAY GIVE US WITHAL FOR OUR . Of this God Himself gives us a precedent, in changing Abraham’ s and Sarah’ s name (Genesis 17:5; Genesis 17:15), and Jacob’ s (Genesis 32:28), in giving Solomon his name (1 Chronicles 21:9), and the name of Jesus to our Saviour (Matthew 1:21), which holy persons have followed (Genesis 21:3; Genesis 21:6; Genesis 29:32). Reason 1. We need all helps, to mind us either of God’ s mercies, and acts of His providence, or of our own duties; which God Himself implied, in causing His people to write the commandments on the posts and gates of their houses (Deuteronomy 11:20), and to make fringes to their garments, to put them in mind of them (Numbers 15:38-39). 2. And there is no readier means to mind us of such things than our names, which we have daily in our mouths and memories. (J. White, M. A.)Eve habited by Adam The fact that it was not God but Adam that gave the name to Eve teaches us much. Why did not God give Eve her name, as He had done to Adam? God did not allow Adam to name himself, even in his innocence; yet now in his fall He permits him to name the woman, nay, sanctions his so doing. This was for such reasons as the following-- 1. To show His grace. What grace, what tender love is displayed in allowing man to give a name to his wife--and such a name--Eve--LIFE! 2. To show that Adam was not to be deprived of his headship. He was still to be “ head of the woman,” even in his fall, and as such he names her. 3. To show, that though Adam had so cruelly flung blame upon her before God, yet no estrangement had followed. She was still bone of his bone. They had been companions in guilt, they were to be companions in sorrow, and they were fellow heirs of the hope just held out to them. Thus they were reunited in new bonds of mingled sadness and joy. 4. To show the direction in which Adam’ s thoughts were running, that from this manifestation of the current of his thoughts we might learn how the promise had taken hold of him. This verse gives us unequivocal insight into the state of Adam’ s feelings. It exhibits him to us as one who understood, believed, prized, rested on the Divine promise which he had just heard. He stands before us as a believing man; and we might say of him, “ By faith Adam called his wife’ s name Eve.” (H. Bonar, D. D.)Coats of skinsMan clothed by God The whole mystery of justification is wrapped up in the details of this story. I. We have the fact as in a parable that MAN IS UTTERLY TO BRING TO PASS ANY OF HIS OWN. He can see his shame, but he cannot effectually cover or conceal it. The garments of our own righteousness are fig leaves all, and we shall prove them such. Let God once call to us, and we shall find how little all these devices of our own can do for us. We shall stand shivering, naked and ashamed, before Him. II. While we thus learn that man cannot clothe himself, we learn also that GOD TO CLOTHE HIM. As elsewhere He has said in word, “ I am the Lord that healeth thee,” so here He says in act, “ I am the Lord that clotheth thee.” He can yet devise a way by which His banished shall return to Him. III. We note in this Scripture that the clothing which God found for Adam could only have been obtained AT THE COST OF A LIFE, and that the life of one unguilty, of one who had no share or part in the sin which made the providing of it needful. We have here the first institution of sacrifice; God Himself is the Institutor. It is a type and shadow, a prelude and prophecy of the crowning sacrifice on Calvary. IV. Are not the LESSONS which we may draw from all this plain and palpable enough? 1. There is no robe of our own righteousness which can cover us and conceal our shame. 2. That righteousness which we have not in ourselves we must be content and thankful to receive at the hands of God. 3. Not Christ by His life, but by His life and death, and mainly by His death, supplies these garments for our spirit’ s need. (Archbishop Trench.)Man clothed by God I come, then, to the conclusion that these vestments which the Lord God provided for our first parents, are emblematic of nothing less than the sacrifice and righteousness of Christ. But there might be a second object in thus arraying our first parents in coats of skin; and that was, to keep alive in their minds the sentence of death, which would be ultimately executed upon them. The dying struggles of the poor animals, whose skins they were to appropriate to themselves, could not fail to remind them of their own deserts; but then this feeling might be too soon effaced; it was essential, therefore, to their continuance in humility, that they should carry with them wherever they went a memorial that death was come into the world--a death which was the effect of sin, a death to which they must at last submit. And sadly they must have gazed upon the throes of every slaughtered creature, as they beheld the fate to which they were hastening themselves. Yet there was a wonderful provision made for securing both the glory of God and the comfort of His creatures. Death was the fruit of sin, sin was the work of Satan; and I may say concerning the honour of the Creator, that Satan may not triumph as a destroyer, it was so ordained that the first things which died should be emblematical of the death of Christ, by whom death itself should be virtually abolished. (F. J. Stainforth, M. A.)Sin and civilization I. The clothing of the first man and woman in skins of beasts, is in the first place, symbolical of the dominance of that nature which is the sole possession of the beast. In the beast, there is only a life, which informs the body for the purpose of bodily ends. In the man there is a spirit, which informs the body through the soul, for the ultimate ends of the higher and spiritual life. The body of the beast is for itself. The body of the man is for the spirit. It is the spirit’ s instrument. But, by sin, man had set body against spirit, over spirit. Man had chosen the material instead of the spiritual. II. It was, also, the insistence of God upon the propriety of the shame, which had prompted them to cover themselves with clothes. It is as if God had said: “ You are right; the material body which you have put on over the spiritual--conceal it! You have set it in the forefront; put it in the rear. Cover it! hide it!” III. It is, besides, the symbol of the conflict between the higher and lower, which makes up the whole of man’ s moral discipline. IV. But there was still another meaning in this clothing of skins, for it is to be noted that while Adam and Eve covered themselves with leaves God makes coats of skins and clothed them. Were it only for the purpose of symbolism, they might have worn these clothes of leaves. Why must these coats of skins have been made for them? I shall not raise here questions as to man’ s relation to the animals in his innocent state. Naturally, by physical constitution, man is a flesh-eating animal, and I cannot accept the opinion, that till his sin, he was fed only by the food of the garden. But, at last, the narrative brings out a striking distinction between the demand made on man’ s powers, when innocent, and that which was made upon him after the Fall. In the garden all seemed spontaneously easy. He had only to put forth his hand, and take the food, the fruit. It was simple work--gathering a few leaves: fastening them together and making a covering. But now, there is the further difficulty of securing the skins of beasts. These must supply their coverings; they will have to be captured, killed, and the skins prepared. There may be some relation here to sacrifice as well as to food. At least the idea is suggested of man coming into relation to the animal world. The creatures must be caught and trained, and fed, and slain. Now this is the elementary fact of all material civilization. Man’ s first victory over the world is over the animals. Man makes his first step in culture in conquering the brutes. The domesticity of the lower world, and the dominance of the human race over the animal, is the first step in progress. It is, then, with no fanciful interpretation that I base upon this passage some thoughts concerning the progress of humanity in material civilization, as related to the Fall. Man’ s fallen condition has certainly borne in some way upon his material development. I am anxious to show that in God’ s mercy the Fall has been the condition of a greater rising. 1. The historic proof of this doctrine. If you review the history of civilization and the physical progress of man, you will find that it has been rendered in a large degree possible by sin, and, we may almost say that, had it not been for sin, man could not have advanced to the degree, or in the manner, in which that advance has been made. We do not say that material development necessarily accompanies a sinful condition of humanity. This is disproved by the fact that the highest form of material civilization has been pressed into service of the highest moral and spiritual life, and the further fact that the noblest instances of culture have been found to manifest the most distinguished virtues. Still, the general relation of religious and material well-being has been such as to suggest, what we think the incident of our text indicates, that the presence of sin in our human nature has been the condition upon which God has made the development of man’ s external good to be dependent. Had it not been for sin, we had not been so wise, or so wealthy, or strong, nor smitten with so many passions--not summoned to such weary conflicts; but also, and by reason of these, not such masters of an external world of use and ornament, of beauty and grace. 2. That which is shown in this historical review is also seen in the nature of the case. Let us restate the position we are endeavouring to sustain. Out of the Fall God has caused to issue man’ s material well-being. We have seen, that the essence of the first sin consisted in the elevation of the physical nature into the supreme regard. Thereupon God thrust man out into a world which demanded his energy to conquer its hostile forces, and to bring it into subservience to his will. Civilization is the result of the assertions of man’ s physical needs, and the endeavour on the part of man to compel the physical world to supply those needs. When, in the person of his first parents, he set the body above the spirit, then he lost his natural condition. Now, he must win back this material empire; he must overcome everything, himself included. Nothing submits freely, spontaneously. His nature, especially his physical nature, becomes imperative, he hungers, he thirsts; his passions are imperious, and yet there is no response from the things about him. In Eden, hunger would have been immediately satisfied, thirst immediately assuaged. I doubt if ever there was hunger or thirst. All the emotions of the soul would have been in complete rhythm and harmony, and the spirit, and the soul, and the body, would have been in perpetual melody of goodness and innocence. But now he must set himself to contrive. He has to contend. He must become an artist. He must call in the aid of his fellows. He must unite with others, and here is the source of organization, development of art, the inventions of science, the formation of political arrangement, the submission of the governed, the rule of the king. All must be produced to content the cravings of that nature which has been aroused and will be satisfied. There is no government among the angels, except the immediate government of God. There can be no art among beings who are not created at once in fellowship with the Divine, and yet part of the material world about them. Government and art are the result of the fact that this lower nature of ours has been lifted into supremacy. They are the means of supplying its desires; the answer to its emphatic claim. But, moreover, the lower nature thus aroused, heightened, intensified, must again be brought under the control of the higher nature. If that does not result, there will be confusion, chaos, death. The body has been made prominent, brought forth; it must be set back, hidden. God taught man this lesson first, when He made coats of skins and clothed him. Hence there follows not only the development of the physical, but the subjugation of this physical to the spiritual. : 1. Are we not taught here the lesson, which no age more than our own has needed, that a civilization which is chiefly materialistic must have in it the gravest perils? 2. And will not these thoughts help us to understand the meaning of the perplexed and changeful condition through which the development of the race has moved? Is it some strange and malicious spirit that has driven man to struggle with the beasts, and compelled him to the arduous conflict, often renewed, with the hard outer world? Not at all. It is the will of God, wise and loving, which would thus cover his nakedness and Jet once more the brutal nature in its proper place of retirement and subjection. Every race decay and national decline is only part of the discipline of man. It is a long struggle to regain the proper relation of spirit and body. But it is the Divine will. 3. It shows us, too, the need of a Divine help for the undoing of the evil man has brought upon himself, and which the clothes of his own invention will not supply. The man had already clothed himself with leaves. But man found hiding of shame to be not enough. A devil brought the sin, and a God must make its covering. Man’ s leaf garment is a poor defence against the cold, hard world into which he is driven. God therefore gives him clothes of skins. And so ever He is ready to supply that remedy, that salvation which man must find or perish, but which no man can himself secure. 4. And so, finally, I learn by these words to fill all things with the evangel which God proclaims in the very utterance of doom. Some men go everywhere only to find a Divine law and a Divine condemnation. Wherever I turn I see written up God’ s gospel. I know no human story which is not a comment upon grace. I know no voice, even though it comes from the deeps of hell, which is not an echo of the pity of our God. (L. D.Bevan, D. D.)Lessons 1. In the midst of death God’ s thoughts have been to direct sinners unto life. 2. God’ s thoughts are not only to give life but to reveal it in His own way. 3. God’ s goodness prevented sin from turning all into disorder. He keeps relations. 4. Grace makes the same instrument be for life, which was for death (Genesis 3:20). 5. God pitieth His creatures in the nakedness which sin hath made. 6. God makes garments where man makes nakedness. 7. Garments are a covering of nakedness, but a discovery of sin. 8. Raiment should humble and not make men proud. The mischief of sin is to forget nakedness under fine clothes. It makes nakedness appear fine. 9. Suitable clothing was God’ s work for several sexes. For Adam and his wife. The law afterwards showeth this. 10. Gracious providence puts on clothes upon sinners’ backs. Much of love (Genesis 3:21). (G. Hughes, B. D.)Observations I. THE VERY CLOTHES THAT WE WEAR ARE GOD’ S . II. IS AS MUCH AS WE CAN LOOK FOR AT GOD’ S HAND. III. OUR CLOTHES FOR THE MOST PART ARE FROM OTHER . 1. To humble and keep our hearts low, when we consider that we have nothing but what we borrow, and that of our basest vassals. 2. To move us to take care of the creature, without the help whereof we must need starve with hunger and cold. (J. White, M. A.) Genesis 3:22 Behold, the man is become as one of Us, to know good and evil Man’ s gain through loss I. Consider SOME OF THE EFFECTS OF THE FALL, as they are suggested in the statements of this narrative. You have here, then, four facts. We shall adopt the order of their logical relation rather than that of the history. 1. The first is man’ s moral condition resulting from the Fall. “ Man is become as one of Us, to know good and evil.” 2. The second is the prime original elements of the moral development of the race. “ Unto Adam and his wife did the Lord God make coats of skins, and clothed them.” That is the beginning of social life. Humanity naked is humanity without the possibility of improvement. Clothe man, and he enters upon the road of progress. Here is the germ of all the arts of culture, of science, and of social growth. 3. The third is the profound hope, the inextinguishable hope, that springs within the human heart. “ Adam called his wife’ s name Eve, because she was the mother of all living.” The fulness, the multitudinousness of life everywhere affords the hope, without which human restoration were not possible. 4. The fourth is the condition of human perfecting which is to be found in the unalterable past, “ He drove out the man; and He placed at the east of the garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.” These are the results of the Fall according to Scripture. They are of course connected with, though different from, the guilt which followed sin. That I do not propose to consider particularly, though the thought of it must underlie all our discussion. II. Consider the Word of God in which He declares that “ The man has now become like one of Us.” THE EFFECT OF THE FALL UPON MAN’ S MORAL NATURE IS TO MAKE MAN LIKE GOD. These are striking words. In the moment of a Divine judgment there is also a Divine declaration of great significance concerning man. “ Behold, the man is become as one of Us.” The sneer of the serpent first of all introduces us to this likeness of man to God. “ Has God said, You shall surely die?” “ Ye shall not surely die. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.” They listened to Satan, and all they gained was the knowledge of their nakedness. That is all the serpent can give you. His promise of godlikeness ends in the discovery of your shame. And yet God takes these words first used by Satan and gives them a profound meaning. In Satan’ s mouth they were a lie. In God’ s they are an awful and yet a gracious truth. Some hold that God used these words ironically, “ They have become like Us.” The sneer of earth was answered by a sneer from heaven. I cannot believe it. I cannot believe that in an hour like this God would reproach. What then is God’ s knowledge of good and evil? It must be perfect. He would not be God if He did not completely know what good and evil were in nature, in all their results, in all their issues and relations. He knows the moral consequence of evil. He knows the degradation of the soul that sins. He knows the wild troop of mischiefs that follow in the train of iniquity. He sees the end from the beginning, and thus He knows. But in all this knowledge God has certain elements in His nature which must be remembered when we speak of God’ s knowing. While He knows the good and evil, and knows them completely, He is at the same time absolutely set for righteousness. Though knowing good and evil God remains forever God. But God is not only in Himself free from any attack of evil, He also has complete power over it. He can restrain it, so limiting its scope and so bending it to the purposes of His holy will, that out of it He can bring good; and however deep may be the mystery to us, still evolve a higher good to the universe than it would have known had there been no evil. Then in all this it must be further noted there is no loss of the Divine power and vitality. God possesses every fulness of resource and every fulness of life. These in Him are not affected by the evil which He knows. Indeed, though we cannot say that He becomes more mighty, more vital by reason of evil, because that would be to deny the perfection of being to Him in His original and absolute nature, yet its presence produces a higher manifestation of Divine power and life than an innocent and unfallen world would otherwise have known. Such is God’ s knowledge of good and evil with some of its relations to other attributes of the Divine Being. When we turn to that knowledge which man has gained of the dark and dreary subject, we find that, in a sense, he too knows evil as God knows it. Sin in itself is an experience, a teaching. Without it man had never known conditions which now become clear and distinct to him. Think of the course of temptation, the allurements and enticings of sin, the hints and suggestions of the tempter! Through what a series of self-revelations does not the soul tempted to falling pass! How in temptation the unfolding of the wily nature comes into the clear perception of the tempted one! And then, when the temptation’ s force has fully issued in the sin, what a further knowledge is gained! What spheres of action, closed to the innocent, are then opened! What experiences of inner life and circumstances of outward condition the sin displays! This is the knowledge which sin brings. It is Divine in its awfulness, its infinite reach. Now are they like gods, knowing good and evil. But man, like God, is further related to the object of his terrible knowing. The contrast, however, is noteworthy. The light, lurid and alarming, has burst upon his mind, and the mephitic vapours which arise from the horrible pit poison and overcome him. And besides this man’ s power is limited. By his sin he has opened the sluice gates of the flood, and nothing that he can do can close them, or stay the mad stream that rushes forth and on. This is the power of every sin. “ Like God,” a word of terrible doom! being like God in the knowledge we have gained; but we who have gained it, how helpless we stand before the evils which we ourselves have produced! Another terrible result of sin in its relation to us, as contrasted with God’ s knowledge of it, is that the continuance of evil is out of all proportion to the continuance of that life during which alone we can cope with it. God knowing sin, has eternity in which to deal with it. We knowing it by our sin, even if we attempt to undo it, are often cut off long before we have begun to stay its mischievous effects: “ The evil that men do lives after them.” Think of it: your sin overwhelms thousands yet unborn. It may work out its dread succession of evil long after you have been forgotten. But remember it is your sin; you called it up, you set it going. But you are powerless to deal with it. “ Like Us.” Yes, in knowledge. But, oh! how bitter the thought of the contrast when we still find ourselves to be Divine in knowledge, but in all else human, and even less than human, by our sin. And is this our final learning from these words? Must this dark message be the end of our meditation? It is indeed all that philosophy can give us. The historian can furnish us no other teaching, the poet sing no other song than this tragedy of human loss. But, blessed be God! there is another light to shine upon this awful fact. It is the Son of God who can give to this terrible dignity into which we rise its true significance, and change it from its original doom to a blessed evangel. If we have nothing but the record of what this Word of God has uttered, all we gain is to became like God in knowledge, and in the rest to be smitten in the very essence of our life. But Christ by His word, and life, and death, made it possible for us to know the evil and the good, and to share in the Divine nature in its triumph over the evil, even as in its knowledge. (L. D. Bevan, D. D.)The Fall considered as a development “ God made man in His own image.” But the deepest power, the free power, was yet latent. By a dark act of rebellion he developed it; and the Lord God testifies that he had thereby become something which the words “ as one of Us” alone describe. And yet that act was deadly. Man, aiming at the height of God, fell perilously on the very edge of the abyss. No more awful condition of life, in point of grandeur and power can be conceived than the words “ become as one of Us” set forth; and yet the penalty of aiming at it was death. It was a step out, a step on for man in the unfolding of the latent powers and possibilities of his being as an embodied spirit; but it brought him within peril and under the hand of woes and evils, which have made his history one long wail, and his life one long night. Adam, the child of Eden, made in God’ s image, could find the completeness of his life in Eden. The mould of his being was perfect as an image; the compass of his powers presented him as the likeness of God in this material world. Adam, the child of the wilderness, having become by the act of freedom that which our text describes--having by the actual experiment of what power might be in him, by the actual unfolding of a life whose character and ends were expressly self-determined, grown into something which, if grander on the one hand than the estate in which he was created in the garden, was most terrible and sorrowful on the other--could find the completeness of his life alone in Christ and heaven. “ God made man in His own image,” is the original description of the constitution of man. Then follows the dread history which the third chapter of the Book of Genesis records; and then it is stated, “ Man is as one of Us, knowing good and evil.” The words imply, though they do not express, a growth. Man is said to have grown to something which is in one sense nearer to God, nearer to the Divine level--and the last clauses of the verse seem to imply that he was within reachof that which would bring him still nearer to the level; but, on the other hand, there was a now spot of weakness where he had become vulnerable to foes, whom in his innocence he might safely have despised; there was a new element of disorder, which would bring discord and dire confusion into the harmonious sphere of his powers; there was a new taint of decay and death which, grand as he might seem to have grown by his experiment of freedom, would eat like a canker into his godlike constitution, and unless from Him who made him at the first some renewing, restoring influence should descend, must lay its proud structure in ruins in the dust. “ Ye shall be as gods,” was the devil’ s promise, “ knowing good and evil.” The text affirms that there was a truth in it. “ Behold, the man is become as one of Us.” And yet it was a lie to the heart’ s core. None but God could stand on that Divine level. Man should stand there one day, partaker of the Divine nature. But for the man who in native, naked, human strength should stand there, there could be no issue but death. The devil was right as to the development. Man brought himself into the sphere of higher and more Divine experiences than his life in paradise could have afforded him. But the devil said nothing about the death. The devil said to the prodigal, “ Wander freely, spend, enjoy; that is life.” The prodigal found it, as every sinner finds it, to be death. What life has come out of it has been born, not of it, but of the strength, the tenderness, the quickening power of the Father’ s redeeming love. Man seems to be so organized inwardly that his purest joys spring out of his sorrows, his riches grow by his losses, his laurels bloom in the sphere of his sternest conflicts, his fullest development is the fruit of his hardest toils, and his noblest becomings of his most utter sacrifices--while God completes the cycle, and ordains that his immortal life shall spring out of his death. Thus man is organized. The question then arises, Is this condition of things the accident of sin? Is this the full account of it--that man being in a sinful state, God has thus adapted his mental and moral organization, as the best expedient which the case allows, with a view to his restoration? Or was this contemplated in his first constitution and endowment? Was man made, were all his powers ordained, with a view to this life of toil, struggle, suffering, sacrifice, and Divine experience? Was man made for it? Was the world made for it? Was heaven made for it? Is this the one way through which we are bound to believe that the highest end of God in the constitution of man and of all things is to be gained? And the answer must be, Yes. Man was made for it. Had he remained in Eden the highest interest of heaven in man’ s career would have been lost; and more would have been lost, the highest, fullest, most absolute manifestation of God. Him, redemption alone could fully declare. If man comes forth into full manhood through that perverse exercise of his freedom, which leaves human nature suppliant for redemption under peril of imminent death, God, in redeeming man from the penalties and fruits of that perverseness, reveals Himself most fully as God. The whole system of things around us seems to me to be constituted with a view to redemption--which comprehends the discipline and education of souls. Thewilderness was there waiting, and all the physical order of the world. That was before man, and was made for man. And it is all set to the same keynote of struggle, toil, and suffering. There is not a bit of rock or a blade of grass, there has not been from the creation, which is not a mute memorial of struggle, wounds, and death. All things travail, not simply because man has sinned, but because the redemption of the sinner is the work for which “ the all” has been prepared by the Lord. Redemption is no accident. The need of being a Redeemer lies deep in the nature of God; and not only was man’ s sin foreseen, but all things were ordered with a view to the great drama of redemption from before the foundation of the world. But was sin preordained? The sun was ordained to shine, the moon to embosom and radiate his tempered beams. The flowers were ordained to bloom, the rain to fertilize, the lightning to scathe, the whirlwind to uproot and to destroy. Is it part of the Divine plan of creation, that as the sun shines and the rain descends, some men should blaspheme, and some rob, hate, and murder? Are these dark shadows of life but the inevitable attendants of its virtues, brought out into sharpest outline where the light is clearest--and their necessary foil; or else the stages through which God leads the development of nascent virtues, purifying them in the crucible of each as they pass through? To this question the answer of the Bible and of the Church is “ No! a thousand times no!” God has set His witness against this in the picture of Eden and the history of the Fall, and to this witness the history of sin adds an emphatic Amen. Man has never been able in the long run to shake off the horror which sin inspires, as his own hateful and accursed work. Responsibility, in the fullest sense which that word will bear, is the broadest, strongest, most insoluble fact in the spiritual history of our race. “ God made man upright, but he has sought out many inventions,” and nothing can deliver man from the consciousness that the “ I” which has sought them out represents something which, whatever it may be, distinctly is not God. “ Father, I have sinned,” is the only confession which reaches the depths of the human consciousness; and the gospel which demands the confession, and begins its ministry by deepening the conviction of sin, alone seems to him to be able to undertake the cure. As a matter of history it is palpably true that the convincing of sin, the inspiring a horror of sin--a horror which took many grotesque and ghastly forms in the early Christian centuries--was the first Work of that gospel which was God’ s message to all mankind. The history of conscience, then, I hold to be conclusive--the profound, universal, unalterable conviction of the moral consciousness in man, that his sin springs out of an “ I” which is not God; that his sin is his own, his creature, for which he is as responsible as God is for the order of the world. Sin then is, and is not God’ s creature. The being capable of sinning is God’ s creature. For making him capable of sinning God is responsible, and there His responsibility, as concerns Adam’ s transgression, ends. For making me as I am, capable of sin, for bringing me into a sinful world in a body of sinful flesh, God is responsible; not for my sin, that grows up of myself in me. There are but two solutions possible. Either man must lie where his sin must sink him, in a deeper depth of shame and anguish than even a fiend can fathom, or man must rise through Redemption to a higher, Diviner manhood, and eating of the tree of life in Christ, live before the face of God forever. The first Adam is by grace abolished; the elder glory is done away by reason of the glory that excelleth. (J. B. Brown, B. A.) Genesis 3:24 So He drove out the man Man’ s expulsion from Eden Expulsion of Adam and Eve from Eden teaches-- I. THAT WHEN ARE LIKELY TO BE ABUSED, GOD SENDS MEN FROM THEM. There was danger lest Adam should put forth his hand and eat of the “ tree of life” and live forever. The fallen man must not be allowed to eat of the tree of life in this world. It can only be tasted by him in the resurrection; to live forever in a frail body would be an unmitigated woe. There are many trees of life in the world from which God has to drive men, because they are not in a proper condition to make the designed use of them. Government and law must be preventive as well as punitive, they must regard the future as well as the past. It is better for a man to be driven from a mental, moral, or social good than that he should make a bad use of it. Many a soul has lost its Eden by making a bad use of good things. II. THAT IT IS NOT WELL THAT A SINNER SHOULD LIVE AND RESIDE IN THE OF . Adam and Eve were out of harmony with the purity and beauty of Eden. Such an innocent abode would not furnish them with the toil rendered necessary by their new condition of life. Men ought to have a sympathy with the place in which they reside. Only pure men should live in Eden. Society should drive out the impure from its sacred garden. Commerce should expel the dishonest from its benevolent enclosure. Let the wicked go to their own place in this life. A wicked soul will be far happier out of Eden than in it. Heaven will only allow the good to dwell within its wails. III. THAT SIN ALWAYS CAUSES MEN TO BE FROM THEIR TRUEST . Sin expels men from their Edens. It expels from the Eden of a pure and noble manhood. It drives the monarch from his palace into exile. It exchanges innocence for shame; plenty for want; the blessing of God into a curse; and fertility into barrenness. It makes the world into a prison house. It often happens when men want to gain more than they legitimately can, that they lose that which they already possess. In trying to become gods, men often lose their Edens. Satan robs men of their choicest possessions and of their sweetest comforts. This expulsion was-- 1. Deserved. 2. Preventive. 3. Pitiable. IV. THAT THOUGH FROM EDEN MAN’ S LIFE IS YET BESET WITH . Though the cherubim and the flaming sword closed up the way to paradise, Christ had opened a new and living way into the holy place. Christ is now the “ way” of man--to purity--to true enjoyment--to heaven. Heaven substitutes one blessing for another. (J. S. Exell, M. A.)The plan of redemption exhibited at Eden I. THE EVENT HERE . 1. The expulsion was not forcible. We may infer from the entire narrative that Adam had by this time been brought to penitence. 2. Neither are we to suppose that this event occurred merely as a carrying out of the curse which had been pronounced. The principal reason was, that access to the tree of life might be barred. By this man was taught the full consequence of sin. II. THE THAT . 1. Cherubim (see Ezekiel 1:22; Ezekiel 10:1; Revelation 4:6). 2. Flaming sword, “ Turning every way” --literally “ back on itself” : the fire of wrath, kindled by transgression, instead of burning out to consume man, would turn back and expend itself on “ God manifest in the flesh.” III. THE DESIGN OF THIS . 1. To teach the principles of redemption. 2. To keep the divinely appointed way to eternal life in remembrance. 3. That it might serve as a temple of worship. (Sketches of Sermons.)Fallen, yet redeemed I. MAN’ S FALLEN LIFE. 1. Externally. Condemned to toll and sorrow, no longer fed by sacramental food of the tree of life, exiled from garden, etc. 2. Internally. Strange and terrible possibilities of sin lurking within. Two wills, and two men, in each of us. II. MAN’ S LIFE. In Christ we have-- 1. Forgiveness. 2. An emancipated will. (Bishop W. Alexander.)The irretraceability of human life Adam could not go back. True of all men. They cannot retrace their steps. I. We cannot go back into the past PERIODS OF LIFE. II. We cannot go back into past OF LIFE. 1. Physical. 2. Social. 3. Mental. 4. Moral. Conclusion: 1. How great is human life. 2. How obvious our duty. To make the best of the stage in which we find ourselves. Take care of the Eden, for when we leave it, the “ flaming sword” will render return impossible. (D. Thomas, D. D.)Man’ s banishment I. WHENCE DID HE DRIVE HIM? From Eden. 1. It was a garden of pleasure. 2. A scene of wholesome occupation. 3. A temple of blissful communion. And out of all this he was driven. II. DID HE DRIVE HIM? 1. The act of man’ s disobedience was the ground of this expulsion. 2. This act of disobedience, if properly considered, will be found to be an act of high demerit and aggravated criminality. 3. The awful indications of Divine displeasure that have followed this act, plainly demonstrate to every considerate mind what must have been its malignant nature. “ Shall not the Judge of all the earth do right?” III. WHITHER DID HE DRIVE HIM? He drove him into this blighted wilderness of our present abode; He drove him without the precincts of the garden that was formed for him, and in which he was first placed--He drove out the man--sent him forth to till the ground, and He “ placed at the east of the garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.” This world is a wilderness, because-- 1. So inferior to Eden. 2. A scene of labour. 3. A scene of vicissitude. 4. A scene of vexation. IV. WHETHER THERE IS ANY DOOR OF HOPE AND ESCAPE? 1. It is my delightful task and happiness to announce to you that the gospel reveals Him who is the second Adam. The first Adam was a figure of Him that was to come--in Adam all died, in Christ all are made alive. What the first Adam destroyed, the second Adam repaired. 2. By His perfect obedience, and meritorious sacrifice for sin, He has actually declared the right and title of reinstatement to this inheritance in behalf of all His people. 3. Faith in our Lord Jesus Christ is the appointed means of our personal restoration to God’ s favour, and the pleasure and delight of communion with Him. 4. Regeneration and sanctification are the feet by which we are to retrace our steps to celestial felicity. 5. There is a blessed certainty in all this--a certainty upon which you may depend, and upon which you may venture your immortal souls without scruple or hesitation, and which the second Adam has secured by His all-perfect obedience, atonement, and death. (G. Clayton, M. A.)Redemption typically seen at the gate of paradise I. THE REAL CAUSE OF MAN’ S FROM THE EARTHLY (see Genesis 3:22-23). II. THE THAT NOW . It was not a flaming guard of angels that was placed, but the Shechina, or Divine presence of Him who dwelt between the cherubim. III. THE AND WHICH THIS TAUGHT. O cheering object to the eye of faith! O glorious hope, and balmy consolation to dry the tears of penitence, and wake the harp of joy! O hallowed spot, where God vouchsafed to dwell! O blissful seat, where mercy smiled on man. Yes, for there he “ looked and lived” ; there he learnt that in due time the sword should awake (that very sword), and smite the man who was Jehovah’ s fellow; should turn from the sinner upon the surety; and, as was here seen, should be revolvable upon itself! Yes, and there he first saw the cherubims! now first revealed as the covenanting three in the mysterious one. Each conditionally bound to their sacred office; emblems of those great ones, as should hereafter be more particularly unfolded to the captive prophet, as he mourned and wept for Israel’ s sons, beside the banks of Chebar! Captives of every clime and race! here behold the dispensations of Providence, and the design of mercy, grace, and peace! Yes, and with the cheering vision, the very place where it was seen would impart instruction, and might assuage their grief; for see, like the star of Bethlehem, it appeared in “ the East,” emblematic of another sun than they saw; even the Sun of Righteousness, who should hereafter arise to heal, to fructify, to irradiate, guide, and cheer His Church; and who should “ keep,” preserve, and show “ the way” of everlasting life! Yes, here Christ was preached in type and figure as “ the way, the truth, and the life.” For He whom “ the tree of life” represented, was still seen as the same source of being and blessedness to their souls; for though, as has been repeatedly enforced, our first parents could no longer approach as heretofore, and when clad in innocence, yet the blessings it prefigured were still preserved, though shown in another, and even in a superior way. Here, then, was a standing type of redemption; and to this they did approach; for here profoundest wisdom was discovered, and covenanting mercy was displayed. And here, too (for where else?), was that presence of the Lord, from which Cain afterwards departed, while it long continued as the place before which Abel and every pious worshipper would delight to bring his sacrifice, to pay his adoration, and to perform his vows. (W. B.Williams, M. A.)The closed Eden, the opened heaven You remember the old legend of Greek mythology, of one to whom, when he had pleased the gods, they said: “ Ask what you will, and we will give it.” And he said,” Give me immortality.” They did so, and he lived on and on, and could not die. He had immortality, but it was immortality with mortal woes. How wretched was his lot! How wearily did he go along his way of weakness and distress! How he prayed for the revoking of the favour that was only a curse! The woes of man are such that the only immortal who can bear them must be God. It is therefore God’ s infinite pity and tenderness, that when man had taken of the tree of knowledge, he is forbidden the tree of life. The very form of the words is striking. It is an unfinished sentence. God says, “ Behold, the man is become as one of Us, to know good and evil, and now, lest he should put forth his hand, and take also of the tree of life, and eat, and live forever--” The sentence is unfinished. God did not conclude the awful hypothesis. Man had sinned, and were he now to put out his hand and take of the tree of life and live forever--the eternal. One drops a veil on that dread scene of sorrow into which the immortal sinner would be plunged. It is not only judgment that puts the tree of life beyond man’ s reach; it is an act of pitifulness, an act of divinest grace. The punishment of sin further involved the labour of reducing the earth by tillage and toil expended upon it to supply man’ s need. “ He sent him forth from the garden of Eden to till the ground from whence he was taken.” He had been put into the garden to keep it. Now he is set to till the earth. Is there not here also a gracious mitigation of man’ s suffering? We find ever the traces of mercy blended with the righteous indignation of the offended law. The cloud has always its silver lining. Suppose God had not only permitted the gift of immortality to remain with man after his sin, but had left him also without toil. Suppose everything had been ready to his hand, and he needed only to put out his hand and take the fruit of the garden, the fruit of the tree! No labour! no death! A world of sin, a world of immortality, and a world without work. Can you conceive of a more awful judgment than that? Labour is the mitigation of our woe. Labour is in many cases the cure of the evil. Work will often wean you from sorrow, which comes from sin. Work, good wholesome toil--the hand, the brain--will heal the wounds that sin has made. It was not in wrath, but in pity; it was not with wrath but with grace, that God sent forth the man to till the ground whence he came God finally pronounces the sentence that the way of the tree of life was to be kept by a flaming sword. Man was not willing to go. We will not leave our Eden unless we are driven forth. God had to drive man out of the garden which he had spoiled, and then keep the way to the tree of life by the flaming sword and the burning cherubim. Now, it suggests in the first place that the man had the desire to return upon his past. If man had not wanted to remain in Eden, he would not have been driven out at all. If he had not wanted to return, it would not have been kept by the cherubim. Man always seeks again his past. We always are returning to it. How we dwell in the reminiscences of life! How we look back upon childhood’ s days with a certain longing! Who has not, again and again, called up in memory’ s affection those who were with us in the years that have departed? Who is there that would not recall the past? “ If I could only begin life again! If I could only have back those hours I wasted--those childhood’ s impressions I allowed to vanish! When I was a child, how tender the heart--how quick the conscience--how pure the life! Oh! give it back to me. Let me inherit the Eden from which I have been driven!” My friends, it is vain. Eden is closed. The cherubim are at the gate; them is always the flaming sword to keep the way of the tree of life. Old friendships! Who would not return to these? Friends we have lost, whose hearts we have broken--whom we neglected--whom we injuriously treated--who would not give his right hand to get them back again, that we might undo the wrong we did, that we might increase the little service we had rendered? It is impossible! The cherubim are keeping the gate: you cannot go back. Oh! the lost opportunities of life! Who has used every chance? Who, even in the things of time and sense, has always been watchful? That golden hour in life, you only had it once. You had it then, you lost it then. The time of the flood, the prosperous breeze, the chance that was given you; it is gone. You look back with regret. The cherubim keep the gate; you cannot go back. The wasted lives. The injury that cannot be undone. It may be you wrecked forever the peace of some soul, and in the wreck destroyed your own. Oh! to have had the day before that fatal hour! Oh! to be able to pause again before that false step! It is done! it is done! and the tree of life is guarded by the flaming sword of the cherubim. And this is so, not only with the individual, but with the entire race. All men look back. It is a poor nation that has no history. It is a very savage tribe that has no tradition. The men who have forgotten the golden age are scarcely worthy of the name. All nations recall it. The poets sing of it, and the philosophers meditate upon it, and all mankind look back upon it, and still remember the Eden that was lost. When Adam and Eve went out, they went out with unwilling steps, and ever gazing at the vanished paradise. Man’ s life is a reminiscence. Man’ s life is a longing regret. And it illustrates also the impossibility of return. If that past be so delightful, let us go back to it. Let us be to friends whom we have lost, what we were once to them. No, never! The cherubim are there. What were these cherubim? I do not know. There are many orders of being in the service of God; but whatever they were, they stand between the departing man and woman, and forever bar the way of their return. And whatever were the cherubim, the poet is right, that between us and the past there stands ourselves, our “ former selves.” For what is it that really stands between us and the past, towards which we would move if it were possible? What but ourselves? It needs no angel from heaven, no flaming sword to bar the way. We are our own barriers. It is ourselves who stop the way to the tree of life. It is our deed. We lost the chance, we threw away our opportunity, we sacrificed innocence, we destroyed the soul of our friend, and well-nigh have destroyed our own-- “ Our former selves, wielding a two-edged sword.” Is that all? Are we come to this? Is the promise to the woman, is the voice of the serpent, is the word to Adam, is the command to labour, all to be gathered up in this, and is this the end? Combine the longings for return, combine the obstacles that lie between man and his past, but surely with these we may blend the ever-recurring tone of the story. Does it not point to another gospel? Is there no restoration of life in the future? Is God, who has given to man original life, is He to be stayed in His purpose by human sin? He may have closed the way back to Eden, because there is another way which shall be opened, He may have said to Adam, “ No step backward to the Eden thou hast lost,” because every step forward, perpetually forward, would bring him round again to that Eden into which he would enter. Ah, yes! We must go forward; backward thou canst not go. Go forward. Is time lost? Time is still ours; and though the past has vanished, and though the present is slipping from our grasp, the future is our own. That we still possess. You cannot go back, says God. You have lost innocence; you cannot be innocent again. But, better than innocent, you can be sanctified. Is life lost? Has it wholly perished? Yes, wholly. But life lies beyond. The moment we were born we began to die, and the first cry of the child is but the prelude to the groan with which the man shall pass away. But he dies only to live in the nobler life; there alone, in that great future, shall the restoration be. Eden is closed behind you, but all the world and all the heaven lie before you. Here is the gospel--the gospel of the barred tree of life, the guarded Eden, barred and guarded that we may seek the eternal life, the Eden that our God has given. (L. D. Bevan, D. D.)Lessons 1. Sin alone puts God upon separating souls from their comforts, antecedent and consequent. 2. When comforts are like to be abused, God prevents it by sending them from them. 3. The habitation of innocency is no place for sinners. 4. Jehovah is the disposer of all places and conditions, He puts in and sends out. 5. A cursed earth is the sinner’ s place of correction; or his bride-well, as we may say. 6. Sin hath brought a sentence for miserable toil on men in this place. 7. Man’ s base original corrupted with sin, fits him for a base servile condition (Genesis 3:23). 8. God hath actually separated sin from the place of pleasure. From the first Adam until now, sin is out of paradise. 9. God doth not only throw out sinners from Eden or the place of pleasure, but keeps them out. 10. God hath His guard of angels to resist sinners, and drive them from rest. 11. Terrible are the means and active by which God drives off sinners from their pleasures. 12. No life can be recovered by man in looking to the former means of life in innocency. Therefore we must to Christ (Genesis 3:24). (G. Hughes, B. D.)The expulsion--its character and lessons I. First, it is a word this OF SOLEMN DIVINE . “ He drove out the man.” It was a Divine expulsion from the primeval paradise. Nor was this Divine expulsion one from the delights merely, the endlessly varied beauties and satisfactions, of that choicest part of a world which, everywhere, God had Himself pronounced to be very good. It was this, indeed; and in this judgment of course appeared. But there was a great deal more of judgment in the expulsion than this. Principally it was judgment, in that it was the final shutting out of the man, and in him, as we are too well assured of man, our whole race fallen, from all possibility of life by the law--by the first covenant of the law. II. But now, if there was judgment thus, many ways in the “ driving out of the man,” there was also MERCY in it--not simply notwithstanding of it, but in it--mercy along with the judgment, and divinely rejoicing against the judgment. 1. For, first, what was it but the gracious shutting of him out from now delusive, vain, and ruinous hopes of life by the way of the law--a thing this of the very last moment in reference to any possibility of his being saved by grace. 2. I observe, secondly, that the driving out of the man was rich mercy, in that it was in effect the shutting of him now also in to Christ, the one name given under heaven among men fallen whereby we must be saved. 3. But we have not yet reached by any means the full mercy which was in the driving out of the man. So far we have seen its gracious design and tendency more doctrinally, as it were, under the grace of the Holy Ghost to shut out from delusive hopes of life, and shut in to Him who is the eternal life--the way, and the truth, and the life. And this truly was of unspeakable importance. How very large a portion of the Bible bears one way or other towards this double design! It might be said to be the grand scope and drift of it, doctrinally, from first to last. But then, the text opens up at least another class of means altogether for effecting the design. For, practically, what is it that to a very large extent holds us back from Christ, and prevails with us to leave Him and His salvation neglected and despised? Is it not some dream of finding a portion, a good, a happiness, in this world--in the lust of the flesh, or the lust of the eye, or the pride of life--for the sake of which we are prepared to run the risk of losing our never-dying souls? But now behold the still further import of the driving out of the man. See how it was just a kind of summary, in effect, of that whole providential discipline which the Lord is administering from age to age in our fallen world, in connection with His Word, towards the same great end of driving us out from our vain delusive hopes of life and blessedness, on the one side, and shutting us in to the faith and love and obedience and enjoyment of the Lord Jesus Christ, upon the other. For observe, first, what it was the Lord drove out the man from. It was from the paradise of earth, as from a scene now no longer suited to his state--which, however profitable as well as pleasant before, when all earthly comforts did but raise his soul in love and thankfulness to God, could now have proved but a deadly snare to him. Hence, in rich mercy as well as judgment, “ He drove out the man” --as if He should say, Outside that paradise of earth, away from its delights, now unfit for thee, thou mayest be shut in to desire a better country, even an heavenly. And just thus it is that the Lord is driving forth His children still from their Edens of earth, withering their gourds, teaching them painfully that-- “ They build too low who build beneath the skies,” in driving them out, only shutting them in to Him who is their alone life, and in whom they are yet to reach a better Eden than the primeval one. But what, further, did God drive out the man to? To till the ground now by the hard toil of his hands and the sweat of his brow--“ In the sweat of thy face shalt thou eat bread, till thou return unto the ground.” And, in addition, to endure many a hardship and profound sorrows--“ Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life: thorns also and thistles shall it bring forth to thee.” And “ unto the woman He said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children.” Ah, it is judgment, indeed, but at least as much, mercy. “ Driven out” thus we are to a lot of toil and sorrow. But it is a lot only the more in keeping, because sorrowful, with our state here, as at the best sorrowfully sinful--ever ready we, even after having tasted that the Lord is gracious, to depart from the living God, and take up our rest here, and put some idol in the place of God, and worship the creature more than the Creator, and prefer the things which are seen and temporal to the things unseen and eternal, How merciful the “ driving out of the man” ! (C. G. Brown, D. D.)Paradise shut, guarded, and reopened I. SHUT. What did man lose when shut out of paradise? 1. He lost the happiness of his external condition. 2. When man was excluded from paradise, he lost, too, the uprightness and purity of his moral nature. 3. Man then lost his approving conscience. 4. When paradise was lost, intercourse with God was lost. II. GUARDED. The subject is not unprofitable to us in the present day. Paradise is guarded, as to you, by all the awful, all the terrible perfections of God; so that, except by the dispensation which I shall have occasion to mention, if man is left to himself, it is impossible for him, in any instance, to regain the favour of God. As for Adam, the verse says, there were flaming swords, and bands of flaming cherubim, to prevent his entering that state of blessedness from which he was driven. From the contemplation of God’ s perfections, revealed under aspects so terrific, no sinner can find the least hope of regaining the Divine favour. Not from any single perfection of the Divine character, or from all His perfections together, can the transgressor derive the least hope of pardon, purity, or happiness. III. . The Redeemer appears, removing these guards, and throwing open the gate of heaven to the tree of life itself. (R. Watson.)Paradise lost I. THE PLACE OUT OF WHICH MAN WAS DRIVEN. Eden, the fairest spot in the new-made world, and frequently referred to, in the Christian Scriptures, as an emblem of that paradise which God has planted in the skies. 1. Every object which it contained, was intended and calculated to afford him the sweetest gratification, and to remind him of the benevolence and holiness of his great Creator. 2. This garden was not merely a place of residence and contemplation, but also of wholesome and pleasurable employment. 3. “ And the Lord God said, It is not good that the man should be alone; I will make a help meet for him. And the Lord God caused a deep sleep to fall upon Adam, and he slept.” And it was during that “ deep sleep,” that she passed through his side, and smiled upon his slumbers, who was destined, when he woke, to be to him another paradise, far beyond the first in beauty and in loveliness. 4. But the crowning joy of paradise was the presence and the friendship of Jehovah. It was a temple, illumined and blessed with the Divine glory, as well as a fruitful and a fragrant garden. There God descended, not as afterward on Mount Sinai, amidst tempest, and fire, and frowning clouds, but with all His glories softened, so that man might see His face, and feel safe and happy in His society. II. THE REASON WHY HE WAS DRIVEN OUT. The sole reason was his disobedience to God. 1. The law which he transgressed had been distinctly and authoritatively declared to him. 2. The law which he transgressed was peculiarly adapted to his condition. He was allowed to pursue the knowledge of good in all its varieties, but he was prohibited from seeking an acquaintance with any degree of evil. 3. The law which he transgressed was enforced by most powerful motives. God, who had graciously given him existence, had provided ample and various supplies of food for his necessities and for his gratification, to all of which he had free access, so that every temptation arising from scarcity, or even from want of variety, was utterly prevented by his bountiful Creator. As obedience was his duty, he had been divinely created with a disposition to obey, and with a capacity to increase his happiness and his spiritual strength by obedience, so that he was in no danger from any deficiency of moral ability. His Almighty Creator was always at hand, ready to assist him whenever temptation offered, and to furnish him with grace to help in time of need, whenever he requested it, so that he might successfully wrestle even with “ principalities and powers.” He had the means and the prospect of increasing and confirming every holy principle, and of rendering himself less and less liable to fall, by resisting temptation when it appeared, and by making God his refuge whenever he was exposed to danger. III. THE , IN WHICH HE WAS PLACED BY HIS . 1. He was driven out of the garden to spend the remainder of his days amidst the condemned and uncultivated parts of the earth. 2. He was driven out in a state of depravity and guilt, and exposed to all their awful consequences. 3. He was driven out accompanied with the promise of a Redeemer. The time when this promise was given, as well as the promise itself, affords an interesting evidence that, in the midst of wrath, the Lord remembers mercy; for it was repeated whilst He was pronouncing sentence upon the serpent, and before He had pronounced the sentence upon man. (J. Alexander.)Observations I. GOD FROM US, OR US OF MANY FOR OUR GOOD. II. WHEN MEN HAVE ONCE BROKEN OUT INTO ONE SIN, THEY ARE IN DANGER TO FALL INTO ANY OTHER. III. GOD, AS HE ALWAYS , SO HE MEN’ S FALLING INTO SIN. IV. THE SUREST WAY TO PREVENT MAN’ S FALLING INTO SIN, IS TO BE FAR FROM THE THAT MIGHT ENTICE HIM UNTO SIN. V. MEN ARE APT TO THINK SAFE IN THE OF OUTWARD ACTS OF HOLY DUTIES. VI. GOD CANNOT ENDURE THE OF HIS BY SUCH AS HAVE NO RIGHT TO THEM. (J. White, M. A.)Observations I. THERE IS NO SO FIRMLY ASSURED UNTO US, WHEREOF SIN MAY NOT DEPRIVE US. II. MEN’ S AND ARE BOTH BY GOD. III. GOD LEAVES , TO MIND US WHAT AND HOW BASE WE ARE. (J. White, M. A.)Observations I. GOD’ S ARE NOT TO BE PASSED OVER , BUT TO BE , AND AND . II. GOD LOVES TO LEAVE , BOTH OF HIS MERCIES AND , FOR THE OF HIMSELF, AND THE OF MEN OF THEIR CONDUCT TOWARDS HIM. III. IN INTO GOD’ S , OUR SPECIAL CARE MUST BE TO OBSERVE THE AND CAUSE OF THEM. IV. THE REST OF GOD’ S HAVE NEED OF THE TERRORS OF HIS TO THEM FROM SIN. V. IT IS A GREAT HELP TO BE BY SENSE OF THOSE THINGS THAT ARE TO WORK UPON OUR HEARTS. VI. THE ANGELS ARE SPIRITS FOR THE GOOD OF THE SAINTS. VII. THERE IS NO MEANS TO ESCAPE THE HAND OF GOD’ S JUSTICE, IF MEN WALK ON IN A COURSE OF AGAINST HIM. (J. White, M. A.)Man’ s banishment There is unspeakable mercy here in every respect for the erring race. The present life in the flesh was now tainted with sin and impregnated with the seeds of the curse, about to spring forth into an awful growth of moral and physical evil. It is not worth preserving for itself. It is not in any way desirable that such a dark confusion of life and death in one nature should be perpetuated. Hence there is mercy as well as judgment in the exclusion of man from that tree which could have only continued the carnal, earthly, sensual, and even devilish state of his being. Let it remain for a season until it be seen whether the seed of spiritual life will come to birth and growth, and then let death come and put a final end to the old man. But still farther, God does not annihilate the garden or its tree of life. Annihilation does not seem to be His way. It is not the way of that Omniscient One who sees the end from the beginning, of that infinite wisdom that can devise and create a self-working, self-adjusting universe of things and events. On the other hand. He sets His cherubim to keep the way of the tree of life. This paradise, then, and its tree of life are in safe keeping. They are in reserve for those who will become entitled to them after an intervening period of trial and victory, and they will reappear in all their pristine glory, and in all their beautiful adaptedness to the high-born and newborn perfection of man. The slough of that serpent nature which has been infused into man will fall off, at least from the chosen number, who take refuge in the mercy of God; and in all the freshness and freedom of a heaven-born nature will they enter into all the originally congenial enjoyments that were shadowed forth in their pristine bloom in that first scene of human bliss. (Prof. J. G. Murphy.)The banishment Behold man exiled from Eden! Behold the most heart-rending banishment that was ever denounced against any of the human race! We understand your grief and your tears, O unhappy beings, whom an inexorable arrest of the law snatches from all the endearments of a beloved land, where the hours of childhood have been spent, from all the joys of a family and friends tenderly beloved, from all the indescribable charms of the place where you learned to feel and to love, and removes you to some inhospitable clime, where the severest privations are the least of your evils, and where you languish, rather than love. But what are your afflictions, compared with those of our first father, when he went out of Eden at the voice of his Judge, to wander with his unhappy companion in the desert countries of an accursed earth! O delights of Eden, life of innocence and love, blissful retreats where the Lord revealed Himself to the soul, where everything was ravishing beauty without, and harmony and peace within, favours of Gods happiness of His love and of His presence; you are lost forever! Bitter regret! profound misery! Oh, could Adam find again the way to Eden! Oh that the flaming sword of eternal justice no longer glittered! But no, it is not so, my brethren; Adam can no longer even desire the abode in Eden; and this is the completion of his misery! To fallen man, Eden has no more attractions, no more glory, no more happiness. What avail the beauties of man’ s first abode? his heart, deprived of innocence and peace, could no longer enjoy them. What does it avail that the glorious majesty of the Lord still shines forth in all His works? man is despoiled and ashamed. What does it avail that he still beholds over his head the azure firmament of heaven, and the brightness with which it sparkles, while darkness reigns in his soul, and gloomy clouds hide from him the glory of the Most High? What does it avail that all created beings unite to send up on high one melodious hymn of praise? there is nothing now in the heart of man but discord, anguish, and grief. What does it avail what riches and abundance replenish Eden? man is poor, miserable, and naked. What avails the tree of knowledge? man sees in it an accusing witness of his crime. What avails the tree of life? man reads in it the sentence of death against himself. What avails even the presence of God! man now only sees in Him a Judge; he feels in His presence only the fear of a slave, the shame of a criminal, the terror of a condemned malefactor. He has fled at the voice of God; he has gone to hide his disgrace among the trees of Eden. Flee, Adam, flee far from thy God, far from Eden, which sin has made an abode of misery to thee; flee, and let the gates of Eden be closed upon thy footsteps, let the flaming sword forever guard its entrance against thee! O my beloved brethren! how hateful is sin in the sight of God! how bitter are its fruits! how disastrous its effects! Let the expulsion of Adam explain to us the incomprehensible mystery of a world sunk in evil, a world whose sufferings seem to fling an accusation against Providence; a world full of sin, crimes, injustice, animosities, war, and murders. Let this fact explain to us the contradictions, the continual afflictions of a life whose sources sin has poisoned, and whose relations with God it has destroyed! Let this fact explain the grief which has invaded the whole human race, and the numberless sufferings which result from man’ s want of harmony with himself and with his God! Let this fact explain to us disease and death--death, that mystery inscrutable to human wisdom, that abyss which has yawned beneath the feet of man, ever since he was banished from Eden! Ah! my brethren, deny it not, we also have been banished from Eden, or rather, we are born in this land of exile; Adam’ s lot has become ours; he has bequeathed unto us this sad heritage of sin, corruption, misery, and death! (L. Bonnet.)Expulsion from Paradise, but not from Eden His expulsion is not to be viewed, as is generally done, as mere ejection from a happy dwelling, his own special home, as if this were his punishment. No, it is banishment from God and from His presence, that is the true idea which the passage presents to us. Paradise was not so much Adam’ s home as Jehovah’ s dwelling. Man is banished from paradise, yet he is left within sight of it; he is allowed to remain in Eden. He is not driven into some desert, as if there were nothing for him bat wrath. There is favour for him in spite of his sin; and the expulsion does not cancel the pardon he has received, or intimate that God has begun to frown. It merely showed that before the full consequences of that favour could reach man, time must elapse, and barriers be thrown down. It is not the “ outer darkness,” neither is it the full sunshine, into which he is brought. It is the twilight that surrounds him; and that twilight assures him of the coming noon. He is left to linger at the gate, or wander round the sacred fences of that forbidden ground. For paradise is not swept off nor swallowed up. It is left as God’ s temple, now shut up and empty, but still within sight of man. Probably it shared the common blight of creation; though, like primeval man, it took long to wither; till, having waxed old and being ready to vanish away, the deluge came and swept it from the earth. It remained as a specimen of God’ s original handiwork, reminding man of the glory which he had lost. It stood as a monument of what sin had done in blighting God’ s perfect creation, and turning man into an exile. It showed how God estimates the material creation, and that matter is not the defiling and hateful thing which some conceive it to be. It proclaimed that God had not wholly left the earth, and that in His own set time He would return to it; nay, that man, though for a season dethroned and banished, should yet repossess earth as king and lord. (H. Bonar, D. D.)The garden of Eden left I. THE TREE OF LIFE GUARDED. When mankind were driven out of paradise, the tree of life was not removed nor destroyed, but still left there: to show that there was still immortal life left for man, though out of his reach. To this our own nature bears witness; for there lies at the bottom of the heart of man the inextinguishable desire for happiness and immortality; and that desire still implanted within us proves that it is not altogether lost. Thus Aristotle inferred from this universal desire in the very constitution of man’ s nature, that there is a happiness for which he is born; and that though it be never attained, yet it must in some way be attainable by man. The principle must exist, though every access to that life is closed to mankind; or, in other words, is guarded by the sword which turns every way. II. THE OF . Of the different figures we may observe, that in the holy of holies they are at rest; in Ezekiel in motion; in St. John in adoration. Over the ark they seem to indicate inquiry; in the prophetic vision judgment; in the Church of the redeemed thanksgiving. In the holy place they seem as if inquiring of each other, and at the same time as if the subject of their inquiry was the propitiation or mercy seat. Thus it is said to Moses, “ their faces shall look one to another, toward the mercy seat shall the faces of the cherubims be.” To which St. Peter is supposed to allude when he says that the angels “ desire to look into the things” of our salvation. And thus the two angels were seen by Mary Magdalene, “ the one at the head and the other at the feet where the body of Jesus had lain,” which is the true mercy seat. But the four cherubims afterwards are described as “ full of eyes,” instinct with knowledge, and adoring wonder. Again, in the holy of holies not only are they entirely withdrawn from sight by the veil, but even when the High Priest entered once a year within that veil, they are hid from view by the smoke and the cloud of incense; but in the Apocalypse all is open, and they are glorifying God, for the gospel is then manifested. It appears then from all these passages, that by the term cherubims we must understand some symbols or representation of the incarnation. So was it in the holy of holies; so was it in the prophet Ezekiel, and in the Apocalypse; and therefore we may conclude that the same is meant in this place in the garden of Eden. III. THEIR FORM AND . We may further infer, that not only did those cherubims which appeared in the beginning in Eden bear the same kind of significance with those which are introduced in the rest of Scripture, and at the close in the Apocalypse, but also are of a similar form and character. Now these in the latter instances were expressly composite forms of animal life, or creature combinations, and in all probability those in the temple were likewise of the same kind. The compound figures keeping the entrances of Assyrian and Egyptian temples or palaces, so utterly inexplicable on any other grounds, were probably derived from some tradition of the cherubims that kept the gate of paradise. To these might be added mythological fables, as that of the brazen-footed bulls breathing fire, that kept the golden fleece. And what was that golden fleece but some record of that clothing of God, some memory of that mystery of great price, in Eden guarded by cherubim? IV. OF . It will then be granted that by the cherubims were signified some manifestation of Christ. And it has always been considered that the four cherubims of Ezekiel and St. John had reference to the four Gospels or Evangelists; for it is they that bear the manifestation or knowledge of Christ throughout the world; they may be said to bear His throne as seen by the prophet Ezekiel, or to encompass it as by St. John. In like manner the two cherubims in the Temple have been considered by St. Augustine to mean the two Testaments. We may therefore infer that the cherubims in Eden had the like intent. But though they may have been afterwards seen and partially fulfilled in four Evangelists, yet this does not explain the meaning of such appearances; they must have some peculiar signification in themselves in addition to, or independently of, the four Gospels. For we may ask, Why should figures of this kind be chosen? And what do their curious shapes imply? What are they? They are in some sense angelic, inasmuch as they bear messages of God, and the only way we can represent angels is by some form of human youth in a spiritual body; yet they are not angelic, for they are human and animal. They are not human, because there are among them the countenances of animals; they are not animal, for they are full of knowledge; the very name implies multitude of knowledge, as also do their many eyes; and they bear in their hand a sword; they are human as well as animal; they are spiritual as well as human, as their spiritual movement indicates. They are called by the prophet and by the evangelist “ the living creatures,” --not, as improperly translated, “ beasts,” but living creatures--creatures gifted with excessive life, “ the living ones.” But we mayobserve, that though that which is animal and spiritual he mixed up with these appearances, yet the prevailing character is man; the basis, so to speak, of all these symbolic figures is man. They seem to represent the perfection of animal life, yet gifted with a spiritual body, as to be found in the new man, the last Adam, who shall reinstate again in paradise; man by the manhood of Christ reconciled unto God, and admitted into union and fellowship with God, wherein is eternal life. It is therefore the pledge and covenant of the seed that should come, admitting again to immortality, by union of God with man, the life of life, spiritual life, in the perfection of the creature united with the Creator. V. THE ANIMAL . See Romans 8:19; Romans 8:21-22; Colossians 1:15; 2 Corinthians 5:17; Revelation 3:14; Revelation 5:13; Isaiah 11:5-6; Isaiah 65:25. The animals partake of the sentence passed on man of labour; they labour and suffer for us and with us, sharing our toil and relieving it in their lives, and in their deaths sustaining our frail bodies, setting forth the atonement, and thereby our deliverance from death. Thus they are connected both with our death by sin, and with the promise of that better life which is in God. It is then through animals that God clothes fallen man; it is through animals slain that He receives a sacrifice in Abel; and both these as setting forth Christ;--“ the secret of the Lord” which “ is with them that fear Him.” It is not therefore inconsistent with this that something of an animal character should also be found in these cherubims, which kept the way of the tree of life, and which must in some sense be symbols of Christ’ s incarnation. (I. Williams, B. D.)The cherubim 1. The cherubim are real creatures and not mere symbols. In the narrative of the Fall they are introduced as real into the scenes of reality. Their existence is assumed as known. For God is said to place or station the cherubim at the east of the garden of Eden. The representation of a cherub too in vision as part of a symbolic figure implies a corresponding reality Ezekiel 10:14). A symbol itself points to a reality. 2. They are afterwards described as living creatures, especially in the visions of Ezekiel (1:10). This seems to arise, not from their standing at the highest stage of life, which the term does not denote, but from the members of the various animals, which enter into their variously described figure. Among these appear the faces of the man, the lion, the ox, and the eagle, of which a cherubic form had one, two or four (Exodus 25:20; Ezekiel 41:18; Ezekiel 1:16). They had besides wings in number two or four Exodus 25:20; 1 Kings 6:27; Ezekiel 1:6). And they had the hands of a man under their wings on their four sides (Ezekiel 1:8; Ezekiel 10:8). Ezekiel also describes their feet as being straight, and having the soul like that of a calf. They sometimes appear too with their bodies, hands, wings, and even accompanying wheels full of eyes (Ezekiel 1:18; Ezekiel 10:12). The variety in the figuration of the cherubim is owing to the variety of aspects in which they stand, and of offices or services they have to perform in the varying posture of affairs. 3. The cherubim are intelligent beings. This is indicated by their form, movement, and conduct. In their visible appearance the human form predominates. “ They had the likeness of a man” (Ezekiel 1:5). The human face is in front, and has therefore the principal place. The “ hands of a man” determine the erect posture, and therefore the human form of the body. The parts of other animal forms are only accessory. 4. Their special office seems to be intellectual and potential rather than moral. The hand symbolizes intelligent agency. The multiplicity of eyes denotes many-sided intelligence. The number four is evidently normal and characteristic. It marks their relation to the Kosmos, universe or system of created things. 5. Their place of ministry is about the throne, and in the presence of the Almighty. Accordingly, where He manifests Himself in a stated place, and with all the solemnity of a court, there they generally appear. 6. Their special functions correspond with these indications of their nature and place. They are figured in the most holy place, which was appropriated to the Divine presence, and constructed after the pattern seen in the mount. They stand on the mercy seat, where God sits to rule His people, and they look down with intelligent wonder on the mysteries of redemption. In the vision of the likeness of the glory of God vouchsafed to Ezekiel, they appear under the expanse on which rests the throne of God, and beside the wheels which move as they move. And when God is represented as in movement for the execution of His judgments, the physical elements and the spiritual essences are alike described as the vehicles of His irresistible progress (Psalms 18:11). All these movements are mysteries to us, while we are in the world of sense. We cannot comprehend the relation of the spiritual and the physical. But of this we may be assured, that material things are at bottom centres of multiform forces, or fixed springs of power, to which the Everlasting Potentate has given a local habitation and a name, and therefore cognate with spiritual beings of free power, and consequently manageable by them. 7. The cherubim seem to be officially distinct from angels or messengers who go upon special errands to a distance, from the presence chamber of the Almighty. It is possible that they are also to be distinguished in function from the seraphim and the living beings of the Apocalypse, who like them appear among the attendants in the court of heaven. (Prof. J. G. Murphy.)The way of life and its guardian forces Let us try to analyse the spiritual ideas represented by these words of the text: “ Life,” “ Tree,” “ Way,” “ Cherubims,” “ Flaming Sword.” 1. What is life? The true life of man is to partake of the Divine life of God. “ This is life eternal, that they might know Thee the only true God.” 2. The power of the Divine life in its relation to the being of man is here represented by a “ tree.” A tree represents a germ, a growth, and a fruitfulness. So the Divine life, implanted in the being of humanity as a hidden germ, grows, casting forth branches in the formation of habits and tendencies of character, and brings forth fruits in the energies of a spiritual being reflecting the image of God; that is, “ the fruits of the Spirit.” 3. Alienation from the life of God, and reconciliation to it, imply a departure and a return. These ideas are here represented by the word “ way.” The “ way” would seem to represent those means of grace, and that mediatorial system, by the power of which alone man is able to reach the realization of the Divine presence. 4. This way is subject to conditions. “ The cherubims” keep the way. The winged forms of the cherubims would seem to represent the spiritual supernatural forces which elevate the soul of man out of the earthly, lower life, into the communion of the Most High. The wings of the “ cherubims” alone can waft the soul of man into the presence of “ The Most High.” 5. There is another guardian force represented by the flaming sword. What is the spiritual power symbolized by the sword? The knife, or sword, is the symbol of sacrifice. Our love of any object may be measured by the sacrifices which we are willing to make for it. Now, the life of man stands in the reflection of the attributes of God. The one all-comprehensive attribute of God is love. Therefore the one all-comprehensive duty of man is sacrifice. Sacrifice is the reflection by humanity on earth of the Divine love in heaven. The sword keeps the way of life. But it is the “ flaming” sword. The flame would seem to represent the motive spirit of true sacrifice. The cold sacrifice, which is not prompted by the ardour of burning love, is not the power that keeps the way, but the unquenched spirit of fervent love, symbolized by the flame. In all the ages of the Church’ s life, the access of the human soul to the secret place, in which dwells the eternal life, has been by the same way, and subject to the same conditions. Let us, then, endeavour to trace the same verities, as they are presented under various forms, in successive ages. I. Where did THE , who lived on earth before the flood, find the source of spiritual, undecaying life? In the presence of God. Their souls drew near to realize the image of the eternal life, in order that, gazing on its glory, they might be changed into the same image. In the motions of his consciousness Enoch walked with God, and Noah walked with God. On the other hand, when Cain by transgression lost the higher life of his being, that perdition is described as departure from the presence of God: “ Cain went out from the presence of the Lord.” In that alienation the tree of life ceased to grow within the reach of his soul, and its spiritual fruits no longer strengthened and gladdened his being. What, then, constituted the “ way” of access for these patriarchs? The means of grace which God had ordained. The forms in which the means of grace consisted in those ages are not revealed to us. The spiritual forces which encircled that “ way,” as the conditions of approach, were essentially the same as in our own and in every age of the Church. The human consciousness cannot realize the presence of God without the revealed knowledge of God and the ordained exercises of devotion. The wings of the eternal cherubims, then as now, in the shadowing power of reverence, and in the elevating power of spiritual aspiration, were the guardian forces, without whose activity the soul could not draw near to the Most High. The other force which keeps the way was also present in the antediluvian Church. The “ sword” of sacrifice appears in an early page of religious history. In the religion of Cain and Abel sacrifice is seen. The sword was not wanting in the religion of Cain. Why, then, did he lose the “ respect” of the Divine presence? His was the cold sword of a heartless, formal sacrifice, which cost him no self-denial. On the other hand, the soul of Abel had seen dimly the mighty truth of the Cross. In the progress of his soul the sword of sacrifice is seen baptized with the flames of the tongues of fire, kindled by the one eternal Spirit of God. II. In the Church of THE THE LIFE OF MAN WAS AND FROM TIME TO TIME REVIVED BY THE OF THE OF GOD. Again and again in the religious history of the patriarchs we read of remarkable spiritual epochs in their lives. How are these epochs described? In the oft repeated phrase: “ God appeared unto Abraham” --Isaac--Jacob. These appearances of God, that is, realizations of His presence, are marked as the points of spiritual illumination and spiritual revival. In each of those manifestations, the tree of the Divine life casts forth branches, and brings forth new spiritual fruit in the patriarch’ s soul. But, let us ask, how were the souls of these patriarchs entitled to draw near, so that God manifested His countenance to the inward eye of faith in their spiritual consciousness? By the diligent use of the Divinely appointed means. The system of Divine doctrine and worship, as far as its forms are concerned, which prevailed in the Church of the patriarchs, is very dimly revealed to us. But there are many expressions which clearly show that such a system existed. Special seasons, and special places, were evidently consecrated to the pursuit of illumination and the exercises of worship. In that system the soul found the “ way” of the tree of life. The spiritual forces, which come forth from the eternal throne “ to minister for them who shall be heirs of salvation,” were ever surrounding the “ way of the tree of life” in the history of the patriarchs. In the elevating powers which came in response to meditation, prayer, and praise, the cherubic wings made their presence felt during the waking and dreaming hours of the patriarchs. In the most remarkable passage in the life of Abraham, we also behold the guardian agency of “ the flaming sword.” As in the New Testament, the incarnate God has taught us that we cannot reach His presence except upon the condition of entire self-sacrifice, in the “ forsaking of all,” so this mighty principle appears in the trial of Abraham. In the ascent of Mount Moriah he rose to the height of self-sacrifice, and there won the richest promises of life. By the mighty faith of that act he won the smile of the eternal countenance, and inherited the highest blessing vouchsafed to man. His self-surrender proved that burning love of God had absorbed his entire being. III. IN THE MOSAIC ECONOMY OF THE JEWISH CHURCH, the presence of the Lord is ever represented as the source of the Church’ s life. The promise of that abiding sacramental presence was given in the words, “ There I will meet with thee, and I will commune with thee, from above the mercy seat, from between the two cherubims, which are upon the ark of the testimony.” This Divine presence was also realized by the Church in the days of Solomon. At the opening of the Temple, “ The glory of the Lord had filled the house of the Lord.” That central presence was the life of the Church. The far-extending and fructifying influences of that mysterious presence in the Church were as the branches of the tree of life. That presence first manifested to Moses in the burning brightness of the tree on Horeb continued to abide in the growing Church, the increase of which the Psalmist sang in these words: “ Thou preparedst room before it, and didst cause it to take deep root, and it filled the land She sent out her boughs unto the sea, and her branches unto the river.” The “ way” of the tree of life was sacramentally represented in the entrance into the holy of holies on the great day of the Atonement. On that day the high priest drew near into the presence of the eternal Life according to the appointed order of access. That order represented “ the way.” As in the patriarchal Church, the “ way” was kept by the guardian forces. The golden cherubims, resting upon the ark of the testimony, cast their shadow over the “ way” of approach. Those golden figures, with wings out stretched, as if for mounting into the realms of the Eternal Life of the Most High, and resting upon the ark of the testimony, symbolized the truth that the elevating forces of spiritual worship and aspiration must have as their basis the solid ground of Church witness and dogmatic truth. Thus we find that in the Jewish Church the “ way” of access to the Presence was kept by the cherubims. Was the power of the flaming sword also represented in the typical teaching of the Tabernacle? Yes. As a condition of entrance, the high priest was commanded to bear the sword and the fire. “ Into the second tabernacle went the high priest alone, not without blood, which he offered for himself and for the errors of the people.” IV. So likewise in the . When the fulness of time was come, the everlasting Son, who is the eternal Word and fountain of life, entered our humanity: “ The Word was made flesh, and dwelt among us In Him was life.” In Jesus Christ was embodied the image of the eternal life, for the participation of which man was created. The tidings of His mission are, “ The glorious gospel of Christ, who is the image of God.” If we regard the progressive manifestation of the Divine life in the manhood of Jesus Christ, He is also the “ tree” of life. The hidden Godhead dwelt bodily in the ungrown form at Bethlehem. The manifestation of the Godhead, according to the conditions of humanity, was gradual: “ Jesus increased in wisdom and stature, and in favour with God and man.” Of His earthly course John the Baptist said: “ He must increase.” In that increase He appears as the “ tree” of life. The holy nativity was the germ, containing within itself the tree, the leaves of which are for the healing of the nations. The successive glories, or manifestations, of His Divinity were as the branches which the growing tree put forth. By the power of these man is saved. In the ascension the tree of life reached the fulness of its height; and in the coming of the Holy Ghost began to shed upon human nature the fruits of the everlasting life. In His mediatorial power, as opening the Divine life to the human nature, Jesus Christ is the “ way” of the tree of life: “ For through Him we both have access by one spirit unto the Father.” His flesh and blood are the media of access to the invisible eternal life. Therefore Jesus Christ is also the “ way” of the tree of life for man, “ Jesus saith unto him, I am the way . . . no man cometh unto the Father but by Me.” In the history of the incarnation we also behold the presence and agency of the ministering spirits that were appointed to keep the “ way.” In the temptation the power of the ministering spirits is seen keeping the “ way” : “ Behold, angels came and ministered unto Him.” In Jesus Christ we behold also the spiritual powers represented by the flaming sword. From Bethlehem onwards every act of Jesus was a sacrifice. But the crowning act, which gathered into itself the significance of all His previous acts, was His self-surrender unto the death of the cross. The original life of the unfallen man flowed from the image of the one eternal Life, whose name is Love. The mighty power that redeems man from that unloving self-will, which is the “ law of sin and death,” is the manifestation of the infinite love. The expression of love is sacrifice, and all love may be measured by the value of the victim sacrificed. Blood is the true exponent of love. In the eternal Being of God, love holds a place analogous to that of blood in the physical being of man. Love permeates the infinite system of God’ s eternal Being, giving motion and vitality, as it were, to all the other attributes. Power, justice, wisdom, holiness, and all the other attributes of the Eternal, are quickened by His all-circulating love. On Calvary we see the flaming sword, under the strokes of which humanity in Christ found entrance into the secret recesses of the eternal life. Christ “ by His own blood entered in once into the holy place, having obtained eternal redemption for us.” V. The eternal life, lost by man in nature, is brought near in that “ ONE AND CHURCH,” which is the Body of Christ. Wherein does that life dwell? Where is the throne upon which He is seated? The Presence dwells sacramentally in the holy mysteries. The Divine life, communicated from Christ to the being of man, is a life that grows. The tree of life in the soul of the young communicant may be but a weak and tender plant. As the outward form of flesh and blood in which the eternal Word chose to come into humanity was lowly and feeble to the eye of man, so the sacramental “ way” in which the eternal life is communicated to us hath no form or splendour that our natural hearts would desire. The sacramental “ way” to the Presence is also guarded by the “ cherubims.” Unless you have sought the influence of the ministering spirits that elevate and waft the soul from its earthliness into the light and air of the higher life, you cannot realize the presence of Christ. The other condition of access that keeps the “ way” is the mighty power of sacrifice. That flaming sword must be known in our personal being, before we can reach the presence of the Life. When you draw near along the sacramental “ way,” you are commanded to acknowledge and bewail your manifold sins and wickednesses. If that confession be a genuine act of the soul, then you are willing to sacrifice the dearest sins, and, taking the sword, to cut off the right hand, and to cut out the right eye, in order to enter into the hidden life. On that condition alone can you worthily draw near. But whence can we draw the power to wield this sword? We have no sufficient motive power in our own nature. We must draw inspiration by a living faith from the one omnipotent sacrifice on Calvary. (H. T. Edwards, M. A.)The guarded way Observe, the tree of life was not cut down; nor was it withdrawn from the trees of the field--no, the tabernacle of God was left with men upon the earth. Well was the way watched until the time should come for approach: strait is the gate and narrow is the way that leadeth unto life, yet men may travel now up to the blessed tree and take the fruit of immortality! God has never taught us to set little store by life. He has always watched it and guarded it as with hosts of armed angels. It is not to be wantonly plucked. It is God’ s choice gift. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 4:1-16 Abel was a keeper of sheep, but Cain was a tiller of the ground The story of Cain and Abel I. MEN IN THE VERY TIMES. II. THE MERE NATURAL IS . 1. In its offerings. 2. In the power which it exercises over the passions. 3. In its sympathy (Genesis 4:9). III. ALONE A MAN TO GOD. This is illustrated in the life of Abel. 1. He possessed faith. 2. He offered an acceptable sacrifice to God. 3. Spiritual religion has a favourable influence on character. The quality of Abel’ s piety, its depth and spirituality, cost him his life, and made him at the same time the first martyr for true religion. (D. Rhys Jenkins.)The two sacrifices I. The first question to be asked is this: WHAT DID CAIN AND ABEL KNOW ABOUT ? Although we should certainly have expected Moses to inform us plainly if there had been a direct ordinance to Adam or his sons concerning the offering of fruits or animals, we have no right to expect that he should say more than he has said to make us understand that they received a much more deep and awful kind of communication. If he has laid it down that man is made in the image of God, if he has illustrated that principle after the Fall by showing how God met Adam in the garden in the cool of the day and awakened him to a sense of his disobedience, we do not want any further assurance that the children he begat would be born and grow up under the same law. II. It has been asked again, WAS NOT ABEL RIGHT IN THE ANIMAL AND CAIN WRONG IN THE FRUITS OF THE EARTH? I must apply the same rule as before. We are not told this; we may not put a notion of ours into the text. Our Lord revealed Divine analogies in the sower and the seed, as well as in the shepherd and the sheep. It cannot be that he who in dependence and submission offers Him of the fruits of the ground, which it is his calling to rear, is therefore rejected, or will not be taught a deeper love by other means if at present he lacks it. III. THE SIN OF CAIN--a sin of which we have all been guilty--WAS THAT HE GOD TO BE AN BEING, WHOM HE BY HIS WAS TO . The worth of Abel’ s offering arose from this: that he was weak, and that he cast himself upon One whom he knew to be strong; that he had the sense of death, and that he turned to One whence life must come; that he had the sense of wrong, and that he fled to One who must be right. His sacrifice was the mute expression of this helplessness, dependence, confidence. From this we see-- 1. That sacrifice has its ground in something deeper than legal enactments. 2. That sacrifice infers more than the giving up of a thing. 3. That sacrifice has something to do with sin, something to do with thanksgiving. 4. That sacrifice becomes evil and immoral when the offerer attaches any value to his own act and does not attribute the whole worth of it to God. (F. D. Maurice, M. A.)Lessons from the history of Cain From the story of Cain we gather the following thoughts-- I. EVE’ S AT THE BIRTH OF CAIN SHOULD BE A WARNING TO ALL MOTHERS. Overestimate of children may be traced sometimes to extreme love for them; it may also arise on the part of parents from an overweening estimate of themselves. II. We see next in the history of Cain WHAT A FEARFUL SIN THAT OF MURDER IS. The real evil of murder (apart from its theftuous character) lies in the principles and feelings from which it springs, and in its recklessness as to the consequences, especially the future and everlasting consequences, of the act. The red flower of murder is comparatively rare, but its seeds are around us on all sides. III. NO CAN BE DEDUCED FROM THE HISTORY OF CAIN IN FAVOUR OF CAPITAL . We object to such punishments-- 1. Because they, like murder, are opposed to the spirit of forgiveness manifested in the gospel of Christ. 2. Because, like murder, they ruthlessly disregard consequences. (G. Gilfillan.)Cain and Abel I. CAIN AND ABEL AT THE ALTAR. II. CAIN AND THE LORD AT THE ALTAR. III. CAIN AND ABEL IN THE FIELD. IV. CAIN WITH GOD IN THE FIELD. Conclusion: 1. The secret of right living is faith in God. The acceptable sacrifice is the life of faith. 2. That which makes sacrifice acceptable is faith. A formal sacrifice is a vain thing. It is Cain’ s offering. 3. Faith prepares men to die well. Be ready to die in faith, for the faith. How much may hinge upon it. Have you religious convictions for which you are ready to lay down your life? When Martin Luther went to his historic trial in the Hall of the Diet at Worms, the people crowded the windows and housetops of the city to see him pass. They knew his danger. But they knew of a higher danger, theirs and his, of the cause of pure religion on the earth. Their concern for him was: “ Will he stand firm for us? Will he stand for the faith to the death?” “ In solemn words,” says Carlyle, “ they cried out to him not to recant. ‘ Whosoever denieth Me before men,’ thus they cried to him as in a kind of solemn petition and adjuration.” Luther stood for the human race. Would his faith fail? Then the faith of the people would fail. Would his stand? Then theirs would stand, the Reformation would triumph. It was not so important that he should live, as that he should stand in unconquerable faith. How much depended upon one man! How much depended on the faith of Abel! Where should Eve find hope again, with Cain a murderer and Abel dead? Where Seth an example, and Enoch and Noah, and the antediluvian saints? Where Abraham and the patriarchs an inspiration? Abel’ s faith shone out as a beacon light through all those early centuries. The heroes of faith all lived in loyalty. But how did they die? These all died in the faith. Thank God for that sentence! Covet a faith to live by. But be sure of the faith of Abel to die by. (G. R. Leavitt.)Naming of children She called her eldest Cain, which signifieth a possession, and her second son when she had also borne him, Abel, which signifieth vain or unprofitable. By which diversity of names evidently appeareth a diversity of affection in the namers, and so teacheth us two things. First, the preposterous love that is in many parents, esteeming most oftentimes of those children that are worst, and least of them that deserve better. Their Cains be accounted jewels and wealth, but their Abels unprofitable, needless, and naught. Secondly, it teacheth the lot of the godly in this world many times, even from their very cradle, to be had in less regard than the wicked are. So was here Abel, so was Jacob of his father, so was David and many more. Such and so crooked are men’ s judgments often, but the Lord’ s is ever straight, and let that be our comfort: He preferreth Abel before Cain, whatsoever his parents think, He loveth Jacob better than Esau, and He chooseth little David before his tall brethren: He seeth my heart, and goeth thereafter when men regard shows and are deceived. Care away then, if the heart be sound, God esteemeth me, and let man choose. (Bishop Babington.)Antiquity of husbandry Their trade of life and bringing up we see, the one a keeper of sheep, the other a tiller of the ground, both holy callings allowed of God. Idleness hated then from the beginning, both of the godly and such as had but civil honesty, or the use of human reason. The antiquity of husbandry herein also appeareth, to the great praise of it, and due encouragement unto it. But alas our days! many things hath time invented since, or rather the devil in time hatched, of far less credit, and yet more use with wicked men, a nimble hand with a pair of cards, or false dice, is a way now to live by, and Jack must be a gentleman, say nay who shall. Tilling of the ground is too base for farmers’ sons, and we must be finer. But take heed we be not so fine in this world, that God knows us not in the world to come, but say unto us, “ I made thee a husbandman, who made thee a gentleman? I made thee a tiller of the ground, a trade of life most ancient and honest, who hath caused thee to forsake thy calling wherein I placed thee? Surely thou art not he that I made thee, and therefore I know thee not, depart from Me, thou wicked one, into everlasting fire.” (Bishop Babington.)Two kinds of offerings They both offer, but the one thinketh anything good enough, and the other in the zeal of his soul and fulness of his Lord thinketh nothing good enough. He bringeth his gilt, and of the fattest, that is, of the best he hath, and wisheth it were ten thousand times better. This heat of affection towards God let us all mark and ever think of: it uncaseth such as in these days think any service enough for God, half, a quarter of an hour in a week, etc. (Bishop Babington.)The first age of the conflict In the Eden prophecy (Genesis 3:15) there was shadowed forth a great conflict between good and evil that should last through coming ages. Of that long conflict this is the first age. It covers the whole time of antediluvian history. It is important for us to keep in our minds the length of the time, sixteen hundred years and more--over sixteen centuries at the very lowest computation. So, of course, we cannot expect anything in the shape of a continuous history. A few chapters cover the whole ground; and while each chapter is undoubtedly historical, the whole is not, properly speaking, history. It is not continuous, but fragmentary. First we have the story of Cain and Abel. We find here a picture, I may say, exhibiting the nature of the conflict that there is to be between good and evil. We see there the early development of evil in its antagonism with good. First, what is the great lesson of Cain’ s history? Is it not the fearful nature of sin? On the other hand, what is the great lesson of Abel’ s history? He comes before us, apparently, as an innocent man. There is nothing said against him at all events. Yet he is required to bring an offering. He is accepted, apparently, not on the simple ground of his goodness, but in connection with the offering that he brings. It is the offering of “ the firstlings of his flock.” Here we have the first record of sacrifice. Next, what is the difference between Cain and Abel? Some are inclined to think it lay entirely in the offering: not in the men at all; but if you look at the narrative you will find there was a difference in the men. “ Unto Cain and his offering” the Lord had not respect; but “ the Lord had respect unto Abel and his offering.” Abel and his offering, Cain and his offering. But what was the difference in the men? The great difference in the men, as we are taught in the Epistle of the Hebrews, was faith. “ By faith Abel offered unto God a more acceptable sacrifice than Cain.” So whatever difference there may have been in the men in other respects (and there no doubt was very much), the fundamental contrast between them was, that Abel had faith, while Cain had not. (J. M. Gibson.)Domestic life I. THAT IT IS FOR THE OF . 1. The position of Adam and Eve prior to the birth of their two sons was unique. Alone in the great world. 2. Their position was interesting. A great crisis in their lives. Fallen, yet encircled by Divine mercy. II. THAT IT SHOULD BE CAREFUL AS TO THE OF ITS . 1. Child nomenclature should be appropriate. “ Cain” signifies “ possession.” A moral possession. The gift of God. 2. Child nomenclature should be instructive. “ Abel” signifies “ vanity.” Our first parents’ verdict on life, gathering up the history of their past and the sorrows of their present condition. 3. Child nomenclature should be considerate. In harmony with good taste and refined judgment. Pictures of goodness and patterns of truth. III. THAT IT SHOULD BRING UP TO SOME HONEST AND HELPFUL . 1. These two brothers had a daily calling. 2. A distinctive calling. 3. A healthful calling. 4. A calling favourable to the development of intellectual thought. IV. THAT IT SHOULD NOT BE OF ITS (Genesis 4:3-4). 1. These offerings are rendered obligatory by the mercies of the past. 2. These offerings should be the natural and unselfish outcome of our commercial prosperity. 3. These offerings ought to embody the true worship of the soul. LESSONS: 1. That domestic life is sacred as the ordination of God. 2. That children are the gift of God, and are often prophets of the future. 3. That working and giving are the devotion of family life. (J. S.Exell, M. A.)The true and false worshipper of God I. THAT BOTH THE TRUE AND THE FALSE AMONGST MEN ARE OF GOD. The false come to worship God-- 1. Because it is the custom of the land so to do. 2. Because men feel that they must pay some regard to social propriety and conscience. 3. Because men feel that their souls are drawn out to God in ardent longings and grateful praises. These are the true worshippers of God. Followers of Abel. II. THAT BOTH THE TRUE AND THE FALSE AMONGST MEN PRESENT THEIR TO GOD. 1. The trade of each brother suggested his offering. (1) Some take their offerings for parade. (2) They take their offerings to enhance their trade. (3) They take their offerings to increase their social influence. (4) They take their offerings with a humble desire to glorify God. III. THAT BOTH THE TRUE AND THE FALSE AMONGST MEN ABE AND BY GOD IN THEIR WORSHIP AND . 1. The worship and offerings of the one are accepted. “ And the Lord had respect unto Abel and his offering.” And why? (1) Because it was well and carefully selected. Men should select carefully the offerings they give to God. (2) Because it was the best he could command. He brought the firstlings of his flock and of the fat thereof. (3) Because it was appropriate. His sacrifice preached the gospel, foreshadowed the Cross. (4) Because it was offered in a right spirit. This makes the great point of difference between the two offerings. The grandest offering given in a wrong spirit will not be accepted by God, whereas the meanest offering given in lowly spirit will be welcome to Him. Thus the younger brother was the best. He was better than his name. 2. The worship and offering of the other was rejected. “ But unto Cain and to his offering He had not respect.” The men who make their religious offerings a parade, who regard this worship as a form, are not welcomed by God. IV. THAT THE TRUE, IN THE DIVINE OF THEIR WORSHIP AND , ARE OFTEN ENVIED BY THE FALSE. 1. This envy is wrathful. “ Why art thou wroth?” 2. This envy is apparent. “ Why is thy countenance fallen?” 3. This envy is unreasonable. “ If thou doest well, shalt thou not be accepted?” 4. This envy is murderous. “ Cain rose up against Abel his brother, and slew him.” (J. S. Exell, M. A.)Cain and Abel I. THE PARITY OR OF CAIN AND ABEL IS FOUR FOLD. 1. In their original, as both born of the same parents. 2. In their relation, they were brothers. 3. In their secular condition: both had honest employs, and not only lawful, but laudable particular callings. 4. In their religious concerns: both were worshippers of God, both brought sacrifices to God. (1) Their particular callings (Genesis 4:2). (a) That parents ought not to bring up their children in idleness, but in some honest calling wherein they may both serve themselves and their generation, according to the will of God (Acts 13:36). (b) That every man must have his trade and calling in the world, as those two sons of Adam had. Though their father was lord of the world, yet he brought up both his sons in laborious callings. (c) It is a sin for any man to live without a calling. One that lives in idleness (without an honest calling) is but an unprofitable burden of the earth, and seems to be born for no other end save to spend the fruits of the world as a useless spendthrift. Why Moses recordeth this service done to God (by way of sacrifice) in all its circumstances by those two sons of Adam, Cain and Abel? 1. To demonstrate the antiquity of religion. That it is no new devised fable, but is as ancient as the world. Hence may be inferred-- (1) The grossness of atheism. (2) The absurdity of irreligion. 2. The account why Moses records this history, is to show the mixture of religion, that among men who profess and practise religion there ever hath been a mixture thereof. 3. Moses records this history to declare the disagreements and contentions that do arise about religion in the world. (1) That quarrels about religion are the greatest quarrels in the world. The dissentions about religion are the most irreconcilable dissentions. (2) This affordeth us the clear and true character of the true religion from the false. Outrage and cruelty is the black brand wherewith God’ s Word stigmatizeth the false and formal religion, and here it begins, showing how Cain did most maliciously oppose Abel, but Abel offered no affront at all to Cain, for the badge and cognizance of true religion is meekness and love. The second inquiry is, concerning the service of those two sons of Adam, what Moses doth record of it. This their service and success thereof, are the two principal parts of this sacred record touching Cain and Abel. Now, concerning the SERVICE two particulars are very remarkable. 1. Of the circumstances of it, which are four. (1) The persons who they were. (2) The second circumstance is, the time when they did so. The Scripture telleth us it came to pass in process of time (Genesis 4:2). 2. What motive they had at this time to sacrifice to God; ‘ tis probable they did so either-- (1) By an express command of God spoken, but not written; otherwise their service had been will worship; so Abel’ s sacrifice had been rejected of God as well as Cain’ s; but more of this after. Or-- (2) They did it by their father’ s example, whom God taught so to do, and who might teach his sons to do the like; otherwise, how could they all have coats of skins to clothe them, if they had not the skins of sacrificed beasts for that end? Or-- (3) They might do so by the dictates of their own natural reason. Hence the very instinct of nature might suggest to them, that it was but a rational service to offer up to their Creator something of those creatures that God had graciously given them, as a due acknowledgment of their homage to Him who is Lord of all (Acts 10:36). Hence may be inferred-- 1. The mischief on mankind by the Fall, to wit, man’ s dulness to learn anything that is good. 2. The misery of those persons who want instruction in families and assemblies! How blind and brutish must all such be, and how unskilful at this celestial trade! 3. Oh, what a blessing is the ministry to men, which teacheth them this trading and trafficking with heaven, that cannot be learnt all at once, but by degrees! The (3) circumstance is the place where, which the Scripture of truth mentions not. The (4) circumstance is the manner how, which leads me to the second particular, to wit, the substance of their service, wherein this circumstance is spoke to, the SUCCESS OF THEIR SERVICE. The (5) circumstance is the matter what, to be spoke unto, in the substance. Now, as to the substance of it, look upon it in common, and both brothers concerned together therein. So there is still a parity and congruity as to the substance of it. For-- 1. Their service was equally personal, they both made their personal address to God, and to His altar of oblation; they did not serve God by a proxy. They did not transmit this their duty to their father Adam. Hence, observe, no man stands exempted from his personal attendance on God’ s service, but everyone owes a homage which he must pay in his own person. This is proved both by Scripture and reason. (1) By Scripture, every man under the law (whether Israelite or proselyte) was to appear personally and offer to the Lord for himself at the door of the tabernacle, and whoever did not so, was to be cut off from his people Leviticus 17:3-4). And in their more public feasts, God expressly enjoined them, that three times in a year all their males shall appear before the Lord in a place which He shall choose, and none shall appear before the Lord empty, every man shall give according to the gift of his hand Deuteronomy 16:16-17). The (1) reason is, everyone is personally God’ s creature, so the bond of creation obligeth all to pay their personal respects to their Creator. No man is his own, but God’ s; therefore every man must glorify God with their own bodies and spirits (1 Corinthians 6:19-20). The (2) reason is, everyone is a sinner, and sins against God in their own persons; therefore everyone must serve God in their own persons, and sue to Him for pardon and reconciliation. No man can redeem his brother Psalms 49:7). The (3) reason, everyone hath personal dependency on God for a supply both of their temporal and spiritual wants. Now, ‘ tis but reasonable service Romans 12:1), that all persons should carry their own pitchers to this fountain of life, and should turn the cock both of grace and mercy for their own supply. The (4) reason is, every man is already a great debtor to God (his Benefactor); God is behindhand with none, but much beforehand with all, and therefore as we all have received mercy from God in our own proper persons, so we should return duty to God in our own proper persons also. 2. As the service of those two brothers was equally personal, so it was equally warrantable and lawful service. The second inference is, to look for Divine warrant for every part of Divine worship. That primitive simplicity which is in Christ and in His gospel worship, ought not to be corrupted 2 Corinthians 11:3). All modes and rites of worship which have not Christ’ s stamp upon them, are no better than will worship. How exact was God in tabernacle worship (Exodus 39:43), and will He not be so in gospel worship? The third propriety, in the substance of this service is, it was also costly worship; there was cost in both their sacrifices, they put not God off with empty compliments, and verbal acknowledgments of superficial and perfunctory shows. All men can willingly give God the cap and the knee, yea and the lip too, but when it comes to cost, then they shuffle off His service: men naturally love a cheap religion. The fourth property of their service is, there was unity in their worship. Cain did not build one altar, and Abel another, but one served both; they both offered in one place, and at one time. Hence, observe, it makes much for the honour of religious worship, when it is performed in the spirit of unity. The first inference is--oh, let it not be told in Gath, nor published in Askelon--that there is altar against altar, and prayer against prayer, amongst professors in our day. The apostle presseth to unity with many arguments Ephesians 4:3-4, etc.). The second inference is, Yet unity without verity is not unity, but conspiracy. There is no true concord but in truth. The third inference is, that narrow principles undo unity. Tile fifth property, ‘ twas equally a solemn service by way of sacrifice; both these sons paid their homage to their Maker, the one in a sheaf, and the other in a sheep. Hence observe, holy sacrifices and services have been tendered and rendered up to the great God in all ages of the world by the Church of God. 1. As the sacrifice was a real acknowledgment of God’ s sovereignty over the sacrificer (Isaiah 16:1). 2. As it was a sad remembrancer of the sacrificer’ s sin, to wit, that he deserved to be burnt (as his burnt offering was) even in everlasting burnings. 3. As it was a solemn protestation of their faith in Christ, whom all their sacrifices did prefigure, as He was the Lamb slain from the beginning of the Revelation 13:18). 4. As it was also an offering of thankfulness; those sacrifices were eucharistical as well as propitiatory, thank offerings as well as sin offerings. What shall I render? saith David (Psalms 116:12). (1) The gospel sacrifice of repentance, wherein the penitent soul offers itself up on God’ s altar. The (2) gospel sacrifice is praying for what we want, and praising for what we have. The (3) gospel sacrifice (in a word) is all the good works both of piety and charity. Now, the success of it shows a foul disparity; the one is accepted, the other is rejected. God had respect to Abel, and to his offering, but, etc. Genesis 4:4-5). This disparity is demonstrated by three remarkable passages or particulars. 1. Of the order inverted; until now, it was Cain and Abel, the eldest is named first, the order of nature is observed. Hence observe-- (1) Though amongst many worshippers of God in public worship man can discern no difference, but one is as good as another in both attendance and attention, yet God can, both in intention and retention. All fit as God’ s people (Ezekiel 33:31). And no mortal eye can distinguish which is a Cain and which is an Abel, yea, a Cain may be the fore-horse in the team, and be most forward as to personal attendance and attention of body. The fifth inference is, this shows us whom we ought to please in all our works or worship. It must not be man, but God, who knoweth the heart (JohnActs 1:24). The second particular is the ground of that inversion, or the reasons of this disparity; the causes why the one was accepted, and the other rejected. There is a two-fold difference here very remarkable. 1. In regard to their persons; and that is also two fold. (1) God put or set the difference. And-- (2) He saw the difference betwixt those two persons; unto Abel God had respect, but unto Cain He had not (Genesis 4:4-5). It is the free grace of God that is the main fundamental cause of difference, preferring Abel before Cain. 2. As God putteth the difference, so He beholdeth the difference betwixt good and bad, and here between Cain and Abel. 3. It is the piety or impiety of men’ s persons that do commend or discommend their actions and services to God. It is not the work that so much commends or discommends the man, but the man the work. As is the cause so is the effect, and the better that the cause is, the better must the effect be. These are maxims in philosophy, which hold true in divinity also. A good man worketh good actions, and the better the man is, the better are his actions. As the temple is said to sanctify the gold, and not the gold the temple (Matthew 23:17), so the person gives acceptance to, and sanctifies the action, not the action the person. “ The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is His delight” Proverbs 15:8). Both do offer, the one a sheaf, and the other a sheep; yet the one is accepted, the other rejected from a threefold difference in the action. I. In regard of the matter of their sacrifice, Abel made choice of the best he had to present unto God. Hence observe, it cannot consist with a gracious heart to shuffle off the great God with slight services. Alas! men do but trifle with God, when they think anything will be sufficient to satisfy Him. 1. Such as spend many hours in vanity, yet cannot spare one hour for God and the good of their souls. 2. Such as are profuse in villainy upon their lusts, yet can find nothing to bestow in pious and charitable uses upon the Lord. 3. Such as swatter away all their youth time (while the bones are full of marrow and veins full of blood, both as ponderous sheaves) in ways of both vanity and villainy, and think to put off God with the poor pined sheaf of their old age, as if the great God would be put off with the devil’ s leavings. The second difference in their action was in respect of their devotion and affections; Abel offered in sincerity, but Cain in hypocrisy. The third and principal difference that distinguished Cain and Abel’ s action was faith, which is indeed the prime cause of all the other differences. Abel offered in faith, but Cain did not so (Hebrews 11:4). It was faith that dominated Abel a righteous man, and Cain was a wicked man, because he wanted faith. How comes faith to put this difference? There is a two-fold faith. 1. The faith upon God’ s precept. Abel offered sacrifice, not so much because Adam, but because God commanded. This is called the obedience of faith (Romans 16:26). 2. There is the faith upon God’ s promise. Thus Abel did not only lay a slain sacrifice upon the altar, but he put faith under it. He considered Christ to be the Lamb slain front the foundation of the world (Revelation 13:8). The inference hence flowing is, it is Christ, and Christ alone, that gives to all our services acceptance with God. It is faith in Christ that pleaseth God Hebrews 11:16). Now, the third and last particular is the success (which is the second general, as service was the first), or acceptance, which, as to Abel, is evident in three things. 1. The Divine allowance or approbation of Abel. He being a righteous man Matthew 23:35). Both his person and oblation (through Divine grace) was-- (1) Approvable; hence the first observation is, it is a special vouchsafement and condescension in God to look on, and allow of the poor services of man. (2) As God gave allowance and approbation of Abel’ s sacrifice, so He had delight and complacency in it. This also is signified by the word “ respect.” But 2. Unto Cain and his offering God had not respect. To demonstrate the equity of God in His dealing with wicked men. His ways are always equal with us (Ezekiel 18:25; Ezekiel 33:17). As Cain respected not God in his sacrifice, so God respected not him nor his sacrifice. Inferences hence are-- 1. If the sweet success of our services be God’ s acceptance, then, oh, what an holy carefulness should we all have about our services and duties. 2. Oh, what holy cheerfulness should we have to work all our works in John 3:21), that they may be accepted of Him, and respected by Him. 3. Oh, what an holy inquisitiveness should we all have, whether God accept or reject our duties? Our acceptance may be known by these characters. Hath God inflamed our sacrifice as He did Abel’ s, some warm impressions of God’ s Spirit upon our hearts, some Divine touch of a live coal from God’ s altar? (Isaiah 6:6). The second sign or character of acceptance isthe joy of duty; injections of joy, as well as inspirations of heat, are sweet demonstrations of acceptance; blessed are they that hear the joyful sound of God, they shall walk, O Lord, in the light of Thy countenance Psalms 89:15). A third sign is, when God gives in any supply of that grace which is sued for, either strengthening it, or weakening sin that wars against it. II. As there is no life in a wicked man’ s duty, so there is no warmth in it; he puts off God with cold dishes, such as God loves not. As there is no heart, so there is no heat in any of his services; it is not a sacrifice made by fire unto the Lord, so no sweet savour to Him (Leviticus 1:13; Leviticus 1:17; Leviticus 2:2; Leviticus 2:9-10, etc.). III. A wicked man (as Cain here) regardeth iniquity in his heart, therefore God regardeth not his prayer (Psalms 66:18). This is the dead fly that spoils never so sweet ointment (Ecclesiastes 9:1). (C. Ness.)Formal worship an immense curse I. IT OFFENCE TO GOD. “ He abhors the sacrifice where not the heart is found.” II. IT CRUELTY TO MAN. From real, spiritual worship it would be impossible for a man to pass to persecution and murder, for genuine piety is the root of philanthropy. But the distance between formal worship and murderous passions is not great. Formal worship-- 1. Implies bad passions. 2. Strengthens bad passions. Selfishness. Superstition. Pride. Bigotry. (Homilist.)Cain and Abel I. THEIR WORSHIP. 1. Cain’ s was no more than a mere thank offering, and such, probably, as Adam himself might have offered in a state of innocence: it implied not any confession of guilt, or any application to the Redeemer. 2. Abel’ s offering was a sacrifice presented in faith, not only with respect to the appointment of God, who had ordained sacrifices in representation of that method of redemption by which He would deliver man, but also with dependence on “ the Lamb slain from the foundation of the world,” who in the fulness of time “ by the sacrifice of Himself should take away the sins of the world.” Abel’ s offering, therefore, is to be considered as a type of Christ. II. THEIR MORAL . III. THEIR END. Lessons: 1. Let us examine what is the worship we are offering to God. It is not enough that we are attentive to religious ordinances; but are we, like Abel, worshipping by faith? 2. Let us inquire, Are none among us discovering the temper of Cain? Are there none who, like him, are persecutors of God’ s people? 3. Let us bless God that the blood of Jesus Christ “ speaketh better things than that of Abel” (see Hebrews 12:24). (Essex Remembrancer.)The first patriarchal form of the new dispensation--the seat, the time, the manner of worship--the contest begun between grace and nature, between faith and unbelief I. There can be no doubt that THE STATED PLACE OF WORSHIP under the new order of things was the immediate neighbourhood of the garden, eastward, within sight of the cherubim and the flaming sword (Genesis 3:24). And it would seem that this primitive holy place was substantially identical with the sanctuary and shrine of the Levitical ritual, and with the heavenly scene which Ezekiel and John saw. It was within the garden, or at its very entrance, and it was distinguished by a visible display of the glory of God, in a bright shining light, or sword of flame--on the one hand, driving away in just displeasure a guilty and rebellious race; but on the other hand, shining with a benignant smile upon the typical emblems or representations of a people redeemed. II. The brothers, OF THE TWO GREAT CLASSES into which, in a religious view, the family of man is divided, manifest their difference in this respect, not in the object, nor in the time, but in the spirit of their worship (verses 3, 4). They worship the same God, and under the same revelation of His power and glory. Their seasons of worship also are the same; for it is agreed on all bands that the expression “ in process of time,” or “ at the end of days,” denotes some stated season--either the weekly Sabbath or some other festival. Again, their manner of service was to a large extent the same. They presented offerings to God; and these offerings, being of two kinds, corresponded very remarkably to the two kinds of offerings ordained under the Levitical dispensation, the burnt offerings, which were expiatory, and the meat offerings, which were mainly expressive of duty, gratitude, and devotion (Leviticus 1:1-17; Leviticus 2:1-16). III. The two brothers, then, worshipped God TO THE SAME RITUAL, BUT NOT WITH THE SAME . How the Lord signified His complacency in the one and His rejection of the other does not appear. It may have been by sending fire from heaven to consume Abel’ s offering; as in this way He acknowledged acceptable offerings on different occasions in after times (Leviticus 9:24; Judges 6:21; 1 Kings 18:38). Why the Lord put such a distinction between them is a more important point, and more easily ascertained. It is unequivocally explained by the Apostle Hebrews 11:4). Abel’ s sacrifice was more excellent than Cain’ s, because he offered it by faith. Therefore his person was accepted as righteous, and his gifts as well pleasing to the Lord. (R. S. Candlish, D. D.)The religion of nature, and the religion of the gospel Introduction: Cain’ s religion, in common with many false religions, was one-- 1. Which had in it some good. 2. Of expediency. 3. Which lacked faith. 4. Abounding in self-righteousness. 5. That persecuted others. Abel’ s religion-- 1. Embodied all the good that was in the other. 2. Surpassed it, even in its own excellencies--“ more plenteous sacrifice.” 3. Recognized the existence of guilt, and its merited doom. 4. Was actuated by faith. 5. Was approved of by God. Consider, then-- I. NATURAL . Look at-- 1. The principle upon which it is founded--practical goodness. This principle is intrinsically excellent, is one upon which all men should act; is one to which no one can object. 2. The standard by which it is to be tested--the moral law of creation, love to God and man. In order to “ do well,” the act itself must be perfect; the motive must be good; and the rule must be good. 3. Its reward to its faithful adherents--“ shalt thou not be accepted?” Such a religion will command the approval of God; and will secure immortality for all its votaries. Now measure your conduct by this religion; and are you perfect? Think of sin in its nature, its effects, and its ultimate consequences, and see if you have not sinned. And can natural religion justify you? No; something else must be found, and something else is to be found. Look then at-- II. . Notice-- 1. That revealed religion assumes that men are guilty. It also recognizes their liability to punishment. 2. That it has provided a sin offering--a substitution of person, of sufferings. 1. The acceptance of this is accompanied with Divine evidence. 2. It is efficient for all purposes for which it is presented. 3. Having accepted it, the sinner is treated as though he himself had suffered. 4. That the sin offering reposeth at the door. This implies that Christ’ s atonement is accessible to the sinner; that it rests with man to avail himself of it; that men often neglect it; that God exercises great patience towards the sinner; that the sinner cannot go to hell without first trampling on the Cross; and that he wilt be forever deprived of every excuse for his destruction. (D. Evans.)Cain and Abel I. THE OF THE DEPENDS ON THE OF THE OFFERER. God had respect to Abel and his offering--the man first and then the offering. God looks through the offering to the state of soul from which it proceeds; or even, as the words would indicate, sees the soul first and judges and treats the offering according to the inward disposition. God does not judge of what you are by what you say to Him or do for Him, but He judges what you say to Him and do for Him by what you are. II. Again, we here find a very sharp and clear statement of the welcome truth, THAT IN SIN IS NEVER A , that God points the way out of sin, and that from the first He has been on man’ s side and has done all that could be done to keep men from sinning. Observe how He expostulates with Cain. Take note of the plain, explicit fairness of the words in which He expostulates with him--instance, as it is, of bow absolutely in the right God always is, and how abundantly He can justify all His dealings with us. God says as it were to Cain, Come now, and let us reason together. All God wants of any man is to be reasonable; to look at the facts of the case. “ If thou doest well, shalt thou not (as well as Abel) be accepted? and if thou doest not well, sin lieth at the door,” that is, if thou doest not well, the sin is not Abel’ s nor anyone’ s but thine own, and therefore anger at another is not the proper remedy, but anger at yourself, and repentance. Some of us may be this day or this week in as critical a position as Cain, having as truly as he the making or marring of our future in our hands, seeing clearly the right course, and all that is good, humble, penitent, and wise in us urging us to follow that course, but our pride and self-will holding us back. How often do men thus barter a future of blessing for some mean gratification of temper or lust or pride; how often by a reckless, almost listless and indifferent continuance in sin do they let themselves be carried on to a future as woeful as Cain’ s; how often when God expostulates with them do they make no answer and take no action, as if there were nothing to be gained by listening to God--as if it were a matter of no importance what future I go to--as if in the whole eternity that lies in reserve there were nothing worth making a choice about--nothing about which it is worth my while to rouse the whole energy of which I am capable, and to make, by God’ s grace, the determination which shall alter my whole future--to choose for myself and assert myself. III. The writer to the Hebrews makes A VERY USE OF THIS EVENT. He borrows from it language in which to magnify the efficacy of Christ’ s sacrifice, and affirms that the blood of Christ speaketh better things, or, as it must rather be rendered, crieth louder than the blood of Abel. Abel’ s blood, we see, cried for vengeance, for evil things for Cain, called God to make inquisition for blood, and so pled as to secure the banishment of the murderer. The Arabs have a belief that over the grave of a murdered man his spirit hovers in the form of a bird that cries “ Give me drink, give me drink,” and only ceases when the blood of the murderer is shed. Cain’ s conscience told him the same thing; there was no criminal law threatening death to the murderer, but he felt that men would kill him if they could. He heard the blood of Abel crying from the earth. The blood of Christ also cries to God, but cries not for vengeance but for pardon. And as surely as the one cry was heard and answered in very substantial results; so surely does the other cry call down from heaven its proper and beneficent effects. (M. Dods, D. D.)Cain and Abel I. THE OF EARTH, AND THE OF HEAVEN. All is expectation of the promised Deliverer that shall destroy the serpent; and Eve says, “ I have gotten a man.” Nor is God slow to give a prototype of that great redemption, and to set forth His gospel in earnest and sign, but in far different manner to the anticipations of man, by Abel’ s death. This is the deliverance! this is the victory! Here is the promise. II. THEIR . These were both conditions of life equally acceptable with God. But the question will occur to us, why it is that through the Scripture there is something of a sacred character on the shepherd. Perhaps owing in some degree to the fostering care and gentleness required in such occupation, or the character of the animal itself; so as to be meet figures of the Good Shepherd who layeth down His life for the sheep. Such were Abel, Abraham, Jacob, and David. Or it may be from their connection with sacrifice itself. But when sacrifices were about to cease, and “ the Lamb of God” appeared, then from the fishermen were chosen those who should feed the sheep and lambs of Christ’ s flock. III. THE OF . It must have been, in some manner, originally of God. That “ to obey is better than sacrifice,” is a Divine law; so that sacrifice itself would have scarcely been acceptable but as the result of obedience. Add to which, that death itself being then new, presented its awful character more strongly that we can now imagine; it was stamped with all its vivid significancy, and could not have been thus occasioned without a Divine warrant. Nor does the case of Abel stand alone in this respect; for others afterwards in succession accepted of God approached Him with sacrifices, as did Noah, and Abraham, and the patriarchs, without its being mentioned in Holy Writ that it had been so commanded of God. Bat there is what amounts to something like a command in the marked acceptance of God. This knowledge of His will is the mode of access open to the suppliant, which is all that he needs to know. If the Divine appointment is not expressly recorded, yet instances are mentioned where God was pleased with such offerings. IV. THE . What God requires of us is some answer to His own love for us. “ My son, give Me thine heart.” This is the return which God required of Adam in paradise; this He renews again, but it must be now through offering and sacrifice, as expressive of his changed condition. God is no respecter of persons, but He looks to the heart of the worshipper. The gifts are nothing to Him, but He prizes the intent of the giver. The heart is the altar that sanctifies the gift. V. FAITH IN THE . It is not given us to infer that Abel had explicitly this knowledge; but the question is how far any sense of this hallowing his heart gave efficacy to that sacrifice. The sacrifice of Christ alone imparted acceptableness to the animal sacrifices of old. And we may inquire how far any instinctive apprehension of this was in that faith of Abel by which he was justified. Our Lord says of Abraham, he “ rejoiced to see My day; he saw it and was glad.” The same was probably true of Abel, the first of martyrs. And why should not the secret of the Lord have been in the heart of Abel as it was in that of St. Peter, when our Lord said unto him, “ Blessed art thou, for flesh and blood hath not revealed it unto thee, but My Father which is in Heaven” ? not by express declaration, but by the secret leading of the Spirit. It would be practically difficult to make a distinction between explicit and implicit acts of this nature. But the sanctifying of the heart under its secret influence is the same, and shown in like actions and feelings. Thus the knowledge of God in Christ became the measure of man’ s acceptance; and faith the seal of forgiveness, although as yet they could not understand that He should die. It may be that a sense of the Incarnation is not in itself alone the proof of saving faith; for God appearing as Man was the fond dream of heathen poets; but that there is no access to God but through His atonement, marks the faith of the redeemed. And what is much to be noticed--as with Abel in this sacrifice, with Noah in the ark, with Abraham in the offering of his son, with the children of Israel looking to the brazen serpent in the wilderness--God made the act of faith to be itself a resemblance of Christ; even it may be beyond all thought of those that took part in them. So is it with our lives; they are made of God to set forth great things, which as yet we know not of. “ Thou shalt show us wonderful things in Thy righteousness.” They have a connection with Christ crucified more than we can now understand. Seeing what was in the heart of Abel, God led him on to set it forth on the altar in the slain animal, which represented “ the Lamb of God that taketh away the sin of the world” ; and then prepared him for a yet higher sacrifice, even that of his own life; a martyr to God, being slain because his “ works were righteous,” whereby “ he being dead yet speaketh.” Thus is he lifted up before all the world to the end of time as representing the Great Shepherd of the sheep. (I. Williams, B. D.)Cain and Abel I. THE CARNAL AND MIND. II. THE OF EACH. III. THEIR LIVES. (A. Jukes.)The two offerings The act mentioned here is evidently not one, but a series of acts, as if it had been said, “ they were in the habit of bringing.” Here let us mark such things as the following: 1. Both worship professedly the same Jehovah. 2. Both worship Him at the same place. 3. Both come at the same appointed times and seasons. 4. Both bring an offering in their hands, thereby acknowledging the allegiance which was due to Jehovah. Thus far they are alike. But now the difference begins. 1. Abel comes as a sinner, having no claim upon God, and feeling that it is only as a sinner that God can deal with him. Cain approaches as a creature only; not owning sin, though willing to acknowledge the obligations of creaturehood. 2. Abel comes acknowledging death to he his due; for he brings a lamb, and slays it before the Lord, as a substitute for himself. Cain recognizes no sentence of death; he brings only his fruits, as if his grapes or his figs were all that he deemed God entitled to. His offering might cost him more toil than his brother’ s, but it spoke not of death. It was meant to repudiate the ideas of sin and death, and salvation by a substitute. 3. Abel comes with the blood in his hand, feeling that he dared not appear before God without it; that it would not be safe for him to venture nigh, nor honourable for God to receive him otherwise. Cain brings no blood--doubtless scorning his brother’ s religion as “ the religion of the shambles” ; a religion which increased instead of removing creation’ s pangs. 4. Abel comes resting on the promise--the promise which revealed and pledged the rich grace of God. Cain comes as one that needs no promise and no grace. His is what men call “ the religion of nature” ; and in that religion there is no room, no need for these. (H. Bonar, D. D.)The best offering A proud king resolved that he would build a cathedral, and, while most anxious that the credit of it might be all his own, he forbade even from contributing to its erection, and on it his name was carved as the builder. But he saw in a dream an angel who came down and erased his name, and a name of a poor widow appeared in its stead. This was three times repeated, when the enraged king summoned the woman before him and demanded, “ What have you been doing, and why have you broken my commandment?” The trembling widow replied, “ I loved the Lord, and longed to do something for His name, and for the building up of His church. I was forbidden to touch it in any way; so, in my poverty, I brought a wisp of hay for the horses that drew the stones.” And the king saw that the same God who accepted the offering of Abel and not of Cain regarded the widow as having done more for the building of the cathedral than he had done with all his wealth. So he commanded that her name should also be inscribed upon the tablet. Genesis 4:4-5 The Lord had respect unto Abel and to his offering; but unto Cain and to his offering He had not respect The two offerings I. THE CAUSE OF CAIN’ S . His total want of the true spirit of faith. Too inflated with pride to see and confess himself a grievous sinner. Could not bring himself to believe the plan God had formed for the salvation of mankind. Preferred his own kind of offering to that ordained by God. II. THE CAUSE OF ABEL’ S . Abel believed the word of his God, and presented not a thank offering alone, but a sin offering. He cast away all idea of self-justification, and acknowledged the truth of his extreme sinfulness by nature. He came before God with deep convictions of the need of a crucified Redeemer, to save him from the wrath to come. Lessons: 1. The great necessity of using only the means appointed in the Word of God. 2. The value of a right faith. 3. The duty of considering well the motives which lead us to come before God. (R. Jones, B. A.)Cain and Abel at their worship I. THE BETWEEN CAIN AND ABEL AT THIS TIME IS VERY CLOSE. 1. They both worship the same God. 2. They both bring an offering with them. 3. They both desire that themselves and their worship should find acceptance with God. II. YET THERE WAS A VAST BETWEEN THEM. 1. They differed in their offerings. 2. They differed in the principle which actuated them. 3. They differed in the reception they and their offerings met with from God. III. THE WHICH THIS ACT OF WORSHIP. 1. Not sorrow or shame--envy takes possession of Cain’ s mind; anger and hatred soon follow envy; and though God comes and mercifully expostulates with him, this man, but lately so devout and grateful in appearance before God’ s altar, ends with defying God, lifting up his arm, and becoming his brother’ s murderer. 2. But look now at Abel. He has been humbly and faithfully worshipping the Lord his God; and what, we may ask, does he get by it? First hatred, and then a cruel death. Hatred, observe, from a fellow worshipper; death from a brother’ s hand. (C. Bradley, M. A.)The rejected offering and the accepted sacrifice I. In attempting to assign the true reasons why Cain and his offering were rejected, I would observe, once for all, that that rejection seems to have been attributable entirely to his , in presenting the fruits of the ground, instead of an animal sacrifice. II. . From the rejection of Cain and his offering, it is clear that God will not be served by just what we choose to give Him. There are some, for example, who place their trust in what they call the goodness of their heart, and their unimpeachable integrity in all the transactions of life; there are many also who content themselves with rendering to God the tribute of a sincere, but imperfect, obedience; there are not a few who rely entirely upon the infinitude of the Divine mercy, forgetting, at the same time, the infinitude of the Divine justice; and while several look forward to repentance, as furnishing thereby an adequate price for their absolution, others there are who make it their boast and their hope that, following the light of revelation, only in subordination to the light of reason, they perform only those actions which their moral principles can approve of, and they believe only those doctrines which their understanding can comprehend. 1. Now, while all these are just so many fallacious grounds, upon which men build their hopes of acceptance with God, they are every one of them in direct opposition to the only divinely appointed way. They are “ the fruits of the ground,” if I may so speak, and not the institution of heaven; which institution most plainly is, that by faith alone in the finished work of the Redeemer can the sinner expect to be saved. (J. R. Brown, D. D.)Cain and Abel I. THE POINTS OF BETWEEN THE TWO . 1. They agree in the fact that they are the descendants of a fallen and guilty ancestry. 2. Cain and Abel agree, as they are alike placed under a dispensation of mercy and salvation. 3. They agree also in acknowledging that God had a claim upon them, that He ought to be worshipped, and that stated times ought to be employed for that purpose. II. WE NOTICE THE POINTS OF THAT EXISTED BETWEEN THEM. 1. They differed in the method of their approach unto God. Cain’ s offering was eucharistic, Abel’ s piacular. The one was a thank offering, the other sacrificial. It is of importance that we are thankful for providential blessings; but it is of infinitely greater importance that we form correct views of God’ s method of justifying the ungodly, and cordially acquiesce in His appointment. 2. They differed in the treatment they met with at the hands of God. “ And the Lord had respect unto Abel and to his offering; but unto Cain and to his offering He had not respect.” 3. They differed also in the influence by which they were actuated. “ Cain was of that wicked one.” He was led captive by the devil at his will. (R. Jackson.)Abel; or, the language of sacrifice I. THE AND OF THE SCHEME OF OUR . Abel, the leader of the noble army of martyrs, and the first human being that reached that glory that is to be revealed, was saved through that same atonement, and through the very same faith in the same atonement, as Abraham, Moses, Isaiah, Paul, Peter, John--as the saint of God who this day winged his triumphant flight to the mercy seat--as the latest human being that shall “ wash his robes and make them white in the blood of the Lamb.” II. HOW AND HOW IS THE GRACE AND GIFT OF FAITH! Like the philosopher’ s stone, like the fabled touch of Midas, it turns into gold all it touches. It is the instrument of our justification, adoption, sanctification; it transforms the inner man, and fits him for communing with God on the heavenly Zion! III. HOW WAS THE , THE OF THE BLOOD, THE TAKING OF THE LIFE! His example is an eminent exhortation. He was dutiful to his parents, and in all the relationships of life, he was “ diligent in business” --the keeper of sheep--he was “ fervent in spirit, serving the Lord,” not with mere vain and empty words, but with his substance. Let us “ go and do likewise.” (J. R. Brown, M. A.)Abel’ s sacrifice 1. First, consider the offerings of Cain and Abel, and the way in which they were received by the Almighty. But very different were the feelings with which they brought them. Cain came with feelings not unlike those of the Pharisee, spoken of by our blessed Lord, when he went up into the temple to pray, thinking neither of his hereditary defilement nor of his personal transgressions; whereas Abel gave evident signs of his deep sense of both, by bringing not only the meat offering as an acknowledgment to God of his obligations to Him for temporal benefits, but also the firstlings of his flock, as an atoning sacrifice for his sins. 2. I will now, in the second place, make a few observations upon this Scripture narrative; and, first, I would observe that it is sufficiently clear, from this passage of Scripture, that not all who worship God are acceptable worshippers, Natural conscience, which cannot be pacified without the observance of the outward forms of religion, leads not a few to join in the public worship of Almighty God, and custom induces still more. “ They come unto God as His people come, and they sit before Him as His people, and they hear His words; but,” as the prophet goes on to say, “ they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness” (Ezekiel 33:31). Now, hence arises an important duty to all the professing people of God, namely, that of examining themselves as to the motives which influence them in all their approaches to the Most High, and in all the services of religion. You are accustomed to pray to God in public and in private. Is this mere habit? Is it the pacification of conscience that causes you thus to bow the knee before Him, and to utter words in which your heart has no part? Or does a sense of your manifold daily wants bring you to His footstool, and does the tongue give utterance to the feelings of the heart? The next observation which I would make upon these offerings of Cain and Abel is, that do we desire to serve God acceptably, we must serve Him with our best. It is the especial commendation of good Josiah, King of Judah, that he “ turned to the Lord with all his heart, and with all his soul, and with all his might” ; and for that he is preferred before all the kings who were before or came after him. I would observe, lastly, that our persons must be rendered pleasing unto God, or our offerings will not be accepted by Him. “ God had respect to Abel and to his offering” ; first to Abel, and then to his offering. The reasoning of Manoah’ s wife was sound, when she said, in answer to the fears of her husband, “ If the Lord were pleased to kill us, He would not have received a burnt offering and a meat offering at our hands” Judges 13:23). She infers the acceptance of the person from the acceptance of the service. It is said, in the Epistle to the Hebrews (11:4), that Abel “ obtained witness that he was righteous, God testifying of his gifts.” Thus we read in the Book of Leviticus (Leviticus 9:24), “ And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat” ; in Ch 7:1, “ When Solomon had made an end of praying, the fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the house.” And the same we know occurred in the case of the prophet Elijah, when he met the prophets of Baal on Mount Carmel. This, indeed, was the great prerogative of Abel and the Old Testament saint; but, though we have not this, we have what all will allow to be far better, that of which this was but the figure; for the believer now has assuredly the fire of God, that is, the Spirit comes down into his heart day by day--not visibly, but spiritually--and burns up in his heart his sins and corruptions, and lights up the light of true faith, never to be extinguished. 3. I must now proceed to point out some of the lessons of instruction derivable from this subject. And, first, we may learn from this narrative that none can stand before God with acceptance except through the atoning sacrifice of Christ. It is no uncommon thing to hear people say that if they diligently follow an honest calling, do no one any harm, and pay everyone his due, it is sure to be well with them; that is to say, that they will certainly find acceptance with God at the last, and be received into His kingdom. Learn, secondly, from this subject, that “ the visible Church of God hath ever been a mixed company, consisting of the evil as well as the good.” Learn, lastly, from this subject, that a sacrifice has been appointed of God for the sins of the whole world, and that, through it, all who believe shall assuredly be saved. (T. Grantham, B. D.)Cain and Abel I. CAIN AND ABEL . 1. The time of worship. “ In the process of time” ; literally, “ from the end of days.” (1) This may denote the end of the week, of the year, or of some longer period. (2) Probably the end of the week--i.e., on the Sabbath day. (a) This suggests habits of worship taught by their parents. (b) Regular periods of worship. 2. Cain’ s offering. 3. Abel’ s offering. 4. God’ s dealings with the worshippers. (1) Both were observed of God. (2) Abel’ s accepted, and Cain’ s rejected. Why? Hebrews 11:4 explains. Faith, in Scripture, always signifiesto believe and to obey God’ s Word. (b) Abel’ s offering was expressive of both these characteristics of faith. (c) Cain’ s offering was expressive of his wilful rejection of both. (d) But without faith it is impossible to please God. Hence the acceptance of the one and the rejection of the other. (e) A Divine revelation of the necessity of blood in an acceptable sacrifice for sin is implied in the Divine acceptance of Abel’ s offering, and that this acceptance was conditioned on his faith. II. CAIN’ S ANGER AND JEHOVAH’ S . 1. Cain’ s anger suggests two things: (1) That the Divine acceptance and rejection were manifested in some outward form which humiliated him--probably by fire from heaven, as on Carmel in Elijah’ s time. (2) That his self-will led him, even in his worship, to insult Him whom he professed to worship. 2. Jehovah’ s expostulation. (1) It was full of mercy; graciously designed to lead him to reflect, to repent, to accept God’ s plan. (2) Full of encouragement to the well-doer. (3) ABEL BY CAIN HIS BROTHER Full of warning to the evil-doer. III. 1. The dreadful crime and its preliminaries. 2. The retribution. 3. God’ s reply to the despairing man. Lessons: 1. All forms of worship, however sincere, are not equally acceptable. 2. No form of worship is acceptable which does not recognize the guilt of sin and the need of blood for its expiation. 3. The spiritual effect of the religion of faith and the religion of reason upon the moral character is exemplified in Cain and Abel. 4. How vain is the sinner’ s hope to escape either the eye or the hand of a just and holy God. (D. C. Hughes, M. A.)Cain and Abel I. THE FIRST . The need of sacrifice felt, and the nature of it revealed. Without doubt Adam had offered sacrifices in the presence of his children. From him they learned what to select, and how to offer it, and the sign of acceptance. Plain from Hebrews 11:4 that both a right feeling and a right thing are needed to constitute an acceptable sacrifice. The right sacrifice without faith, or faith without the right sacrifice, would have failed. The presence of both made the sacrifice of Abel more acceptable than Cain’ s. Cain a daring innovator. He chose what God had not appointed, and offered it in a wrong spirit. II. THE FIRST DEATH. 1. A violent death. Death in any form the occasion of deep sorrow. Such a death most appalling. The more so that it was now unprecedented. A serious subtraction from the world’ s population at that time. 2. Probably unintentional. Cain evidently meditated violence, but not death. Hence a lesson to us on the consequences of ungoverned rage. What has passion done since this event! III. THE FIRST . 1. Could not undo the deed. 2. His dreadful remorse and despair. 3. The criminality of the act may be judged by the curse pronounced. 4. Cain himself felt that, though his life was spared, he must leave the society of men. 5. At last has a son, Enoch (= dedication). May we not indulge the hope that this was indicative of his true repentance? 6. Ceased to be a wanderer; built a city, also called Enoch. (J. C. Gray.)Cain and Abel Cain was not without a kind of religiousness, remember. He did go to the unroofed church sometimes; but he went so unwillingly, so slouchingly, so coldly, that it was no church to him. He begrudged the few roots and fruits that he took, just as we begrudge the weekly offering, and therefore God let him take them home, just as we would do if we could get secretly at the box. God takes nothing from our unwilling hand. He loves a cheerful giver! He will take two mites, He will take a cup of cold water, He will take a box of ointment if given gladly; but none of your grudging, none of your dropping a penny as if it were a half-crown, none of your grunting, none of your porcupinishness: all must be free, glad, honest, open, and joyous; then the fire will come down and take back to heaven the gift of your love. Abel was religious in the right way. He gave the best he had with an open heart, and the Lord said, “ Of such is the kingdom of heaven.” Now, observe, if you please, for it will help you through your whole life, that brothers are not necessarily akin. The greatest contrasts I have perhaps ever known have been between brothers. Yes, and they have been utter strangers to one another, have been these very brothers. And if you think of it, the thing is reasonable enough: the human family in all its bearings is one; human nature is not incoherent, but consolidated. We live in flats, and think that one flat has no connection with another; that is our foolish and ruinous mistake. Your brother may be on the next continent; your mate heart may be a stranger you have never seen. Cain and Abel were not akin. Cain did things with his hand; Abel did them with his heart. Cain flung his gifts at you, and if you did not catch them so much the more pleased was he; Abel gave them with a hearty love, and was sorry he had not more to give. So Cain killed Abel, and will kill him to the end of the world, spite of all preachers and moralists, but now in a cunning enough way to escape the gaoler and the gibbet. But he will kill him! The man who lost the prize for which his essay was written will kill the man whose essay was accepted; he will sneer at him, and a sneer may be murder. The man who lost the election, being “ defeated, not disgraced,” will kill the man who got in; he will shrug a shoulder when his name is up, and a shrug may be homicide! You and I may have killed a good many people, and a good many people may have tried to kill us; they will take away our trade, they will say unkind things of us, they will close an eye or pucker a lip villainously, and then dry their mouths as those who have been drinking in secret. It is very horrible; it smells sulphurously; hell cannot be far away, and we are not to windward. (J. Parker, D. D.)The superiority of Abel’ s sacrifice 1. Some have said that the superiority of Abel’ s sacrifice consisted in this: that he brought the best to God. He brought the “ firstlings of his flock,” while, it is said, Cain did not bring the best products of the soil, it being simply stated that “ Cain brought of the fruit of the ground,” making no selection of the best. Abel was careful out of his flock to select the firstlings, while Cain was careless, and in the spirit of “ anything will do,” “ brought of the fruit of the ground.” Now, this looks very much like the invention of an explanation, and is far from satisfactory, for there is no statement to indicate that Cain did not bring as superior a production as the ground afforded, and there is nothing either in the narrative or elsewhere, which shows that the virtue of Abel’ s offering consisted in the fact that he brought “ the firstlings of his flock.” But while we must reject this as the true explanation, the view here brought before us is deeply suggestive of important practical lessons. We, doubtless, whether Cain did or not, frequently fail to offer God our best. The man of business immerses himself for six whole days out of every seven in exclusively worldly cares, and then on the Sabbath boasts that he gives to God its sacred hours, whereas prudential considerations render it advisable, and physical laws determine it necessary, that he should take one day’ s rest in seven. So in reality he gives to God the time that he cannot spare for the world. In the disposal of wealth, too, we sadly fail to think first of God. Men are prodigal of their wealth in providing splendid mansions for themselves, and fruitful fortunes for their families, and only think of giving God what is to spare after these selfish distributions are made. 2. Others affirm that the difficulty is to be solved by referring it to the difference of material used in the sacrifices offered. Abel’ s was flesh, and Cain’ s was fruit. In this view, Cain’ s was merely a eucharistic, while Abel’ s was an expiatory sacrifice: the former only a thank offering, the latter an offering for sin. We have failed to find scriptural support for this opinion. It seems to us that the advocates of this theory must, to make it tenable, prove at least three things. First, that there was that in a thank offering which was necessarily offensive to God. Secondly, it must be shown that Cain’ s employment was a dishonourable one, for if the fruit of the ground could not be acceptably offered, it must be because to till the ground was an illegitimate occupation. But this cannot be shown, for it was an employment to which God had Himself committed man only in the previous chapter, “ In the sweat of thy face shalt thou eat bread.” Thirdly, in order to make it believable that the bloodshedding of Abel’ s sacrifice was the ground of his acceptance, it must be shown that Abel had been made acquainted with the Divine regulation, “ Without shedding of blood is no remission,” whereas there is nothing either stated or implied to show that he had this knowledge, and it is not likely that God would accept Abel’ s sacrifice on the grounds of which Abel himself could know nothing. 3. The reason of Cain’ s defective and unacceptable sacrifice was to be found in Cain’ s defective and unacceptable character, and the cause of Abel’ s acceptable and pleasing offering was to be found in Abel’ s acceptable and pleasing person. It was his goodness that made his sacrifice “ more excellent” than Cain’ s. This view seems adequate to account for the difference in Divine estimation, and it only remains to derive arguments in its support from the sources which are available for the purpose, and which, in their cumulative character, will be considered sufficiently conclusive. These are three in number. (1) The general tendency of Scripture teaching shows that sacrifice is only acceptable to God when the person of the sacrificer is acceptable; that the offering is valueless unless the offerer be in true religious accord. (2) Let us turn to the narrative itself, and we shall find its testimony to be to the same effect. And the record preserved in Genesis 4. supplies us with two sorts of evidence. (a) The terms of the statement which sets forth Abel’ s acceptance and Cain’ s rejection, are proof. From these it appears that their persons as well as their offerings are regarded, nay, that their persons are first regarded. “ Unto Abel and to his offering He had respect.” “ Unto Cain and to his offering He had not respect.” Obviously Abel’ s sacrifice pleased because Abel pleased; Cain’ s offering was unacceptable, because Cain’ s person was unacceptable. (b) The explanation offered to Cain is further proof. “ And the Lord said unto Cain, Why art thou wroth, and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door.” Here Cain’ s rejection is fully accounted for by God. Had he, like his brother, been a good man, his offering, like his brother’ s, would have been accepted. “ If thou doest well, shalt thou not be accepted?” What is this but a declaration that well-doing is the condition of acceptance? “ If thou doest not well, sin lieth at the door.” (3) It remains to adduce confirmatory evidence from New Testament writers (a) The writer of the Epistle to the Hebrews abundantly testifies in support of the view now presented. “ By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts, and by it he being dead yet speaketh” Genesis 11:4). The conclusion can be no other than that Abel’ s sacrifice was more excellent, because Abel was himself more excellent. He was righteous, and in sacrificing obtained witness of his righteousness. Cain was unrighteous, and therefore by his sacrifice could obtain no such witness as, on account of the rectitude of his character, was awarded to his brother. (b) The testimony of St. John may finally be quoted in confirmation of the view that the different moral character of the parties was the reason of the different estimation in which their sacrifices were respectively held. “ Not as Cain, who was of that wicked one, and slew his brother, and wherefore slew he him? Because his own works were evil, and his brother’ s righteous.” On the plan adopted in this particular instance, God ever proceeds. He is pleased to accept the offerings of righteousness: He refuses to recognize the sacrifices of sin. Let us first realize that rectitude of heart and life, without which all outward efforts at pleasing will be of no avail. And realizing this, we shall be prepared to offer our bodies a living sacrifice, holy and acceptable to God, which is our reasonable service. And this reasonable service of sacrifice is the old institution Christianized. (W. Brooks.)One sin leads to another Sins are like circles formed in the water when a stone is thrown into it; one produces another. When anger was in Cain’ s breast, murder was not far off. (Eliza Cook.)The origin of sacrifice Respecting the origin of sacrifice, it has been made a point by some to contend strenuously for its being of human device. The argument on which reliance is chiefly placed by those who advocate this view is that no mention is made in Scripture of the Divine institution of sacrifice--an omission which, it is contended, would not have occurred had such been the case. To this it may be replied, That the whole of this argument rests on an unsound assumption, viz., that nothing can be held to be of Divine institution which is not expressly announced as being so in Scripture. Now to this assumed premise we can by no means assent. God has in various ways conveyed to us the intimation of His will in His Word; and whilst in some cases he has explicitly enacted what He would have us believe and practise, He has in other cases left us to gather His will by induction and inference from various statements of His Word. But shall we say that in eases of the latter sort we have less His will than in cases of the former sort? May not the very fact that an institution is of such a kind that, if God had not appointed it, it never would have existed at all, be reason sufficient for omitting all formal announcement of its Divine origin? It may be remarked, further, that if Scripture nowhere expressly asserts the Divine origin of sacrifice, it as little asserts the human origin of it. The question, then, fairly rises before us, Have we any good grounds for the inference that animal sacrifice is of Divine origin? In reply to this the following things deserve to be carefully pondered 1. Reason constrains us to exclude all other possible sources of such a practice. It will occur to you as a safe and guiding principle that no such universally prevalent usage can be accounted for except on one of two suppositions: either that it has been dictated by some conviction or necessity common to all mankind, or that it has been presented by some authority to which all mankind in common have felt themselves bound to defer. (1) Now, with regard to the former hypothesis, it is to be observed that a universal conviction must be founded in the reason of things, and a universal necessity must arise from some of the original appetites or desires of the human mind. We inquire then, first, whether there is anything in the reason of the thing to induce a universal conviction among mankind that sacrifice is a proper method of approaching and worshipping the Deity. Suppose the earliest tribes of men believed God to be altogether such an one as themselves, does this furnish any grounds for supposing that they would naturally think of seeking His favour by the offering of sacrifice? Would men naturally think of acting so to their fellow men? Would a son seek the favour of his father, a subject the protection of his sovereign, by taking an innocent creature, and killing it and burning it before the party he sought to make propitious to him? Would not men rather naturally recoil from the suggestion of such a thing as more likely to prove offensive to the object of their homage than agreeable? And if so, does not the very supposition that mankind, in the early ages of the world, were under the influence of anthropomorphic notions render improbable the position that they were led by the reason and propriety of the thing to offer sacrifices to the Deity? If they thought God altogether such an one as themselves, how comes it to pass that they were led to seek His favour by methods which they would have recoiled from using in regard to one of themselves? In reply to this question various suggestions have been offered as hypotheses by way of rationally accounting for the human origin of sacrifices. (a) It has been suggested that sacrifice might have originally been presented as a gift or present to the Deity, and it has been asked whether it might not very naturally occur to man to present of his flocks and herds to God, as a token of acknowledgment of His bounty? To this it may be replied, in the first place, that this is altogether irrelevant, inasmuch as the question relates, not to the offering of gifts, but to the slaying of sacrifices, between which there is no sort of analogy, nor any affinity that might lead to the one growing out of the other; and then, secondly, this is an attempt to remove one difficulty by suggesting another equally great; for it is just as far Item probability that a man should, from the reason of the thing, conclude that the great Being to whom he acknowledged he owed everything would be pleased by his destroying part of what he had received, by laying it on the altar as a present, as it is that He would be pleased by its being destroyed as a sacrifice. It may also be observed that there is reason to doubt whether the idea of sacrifice is not historically anterior to that of a gift. Gifts can come into existence, and the idea of them into men’ s minds, only when property is possessed. In the Adamic family there might be differences of occupation, and each might contribute his share to the common fund; but there is no probability that anything of the nature of property was claimed by any of them in what he produced. We cannot conceive of Abel appropriating his sheep, and Cain his fruits, and the one bartering with the other, or bestowing a portion on the other as a gift. At this early period, then, men could have no experience of gifts or of their effects on men, and hence could not have the idea suggested to them from such experience of procuring the Divine favour by a gift. But as sacrifice already was known and practised, the idea of it must have preceded the idea of a gift. (b) Not less valueless is a second suggestion, viz., that sacrifice arose out of the idea of a friendly meal shared by the Deity and His worshippers. For not only is there nothing in the reason of things to suggest such an idea to the mind, but it seems excluded by the very form in which sacrifice, in its most ancient as well as most solemn and highest form, was presented, viz., in that of a holocaust or whole burnt offering. Where the whole animal was consumed on the altar, it is obvious that the idea of a partition of it between the offerer and his God is excluded. Apart from this, however, this idea seems so little natural that it would be absurd to trace to it the spontaneous origin of this universal usage. The idea is undoubtedly a true one, and we find it to a certain extent recognized in the Mosaic offerings, where the priest, in certain cases, as the mediator between God and the offerer, and who had appeared for the latter, partook of the sacrifice in token of the reconciliation having been effected between God and the worshipper; but the idea, though true, is wholly artificial; it is learned by education and from the sacrificial institute, and can never be regarded as a natural conviction of reason giving spontaneously birth to that act. It may be added, that it leaves wholly unexplained the practice of human sacrifices--a practice which prevailed most in the earliest periods, and extendedthrough nations the most widely separated from each other; as well as the fact that among some nations the highest of all sacrifices were of animals which either are or were never used as food, such as the horse, which among the Brahmanical worshippers is called the King of Sacrifice, and that some of the most important sacrifices were of the same kind, as that of the wolf to Mars, the ass to Priapus, and the dog to Hecate. The considerations are conclusive against the hypothesis that sacrifice arose out of the idea of a friendly feast between God and the worshipper. When the oldest, the most sacred, and the most solemn sacrifices were such as were either wholly consumed or were of animals which never were eaten, it is absurd to say that the practice could have originated in the idea of a feast. (c) The only other suggestion worth noticing, which has been offered an accounting on grounds of natural reason for the practice of sacrifice, is that of Abraham Sykes, who in an essay on Sacrifice explains sacrifices as “ federal rites,” “ implying the entering into friendship with God, or the renewal of that friendship when broken by the violation of former stipulations” (p. 59). In accordance with this he suggests that sacrifices had their origin in the fact that eating and drinking together were common and accredited modes of contracting covenants or cementing alliances among the ancients (p. 73). This theory of the origin of sacrifice rests on the assumption of the theory last considered, viz., that the sacrifice was of the nature of a friendly meal shared between God and the worshippers, and is consequently liable to all the objections which may be urged against that. Sykes’ s theory is thus inconsistent with itself. It makes sacrifice at once the procuring cause of the feast of reconciliation; and it makes the feast of reconciliation the source and origin of the sacrifice. If there bad been no reconciliation there would have been no feast; and there would have been no reconciliation had there been no sacrifice. How was it possible in such circumstances for the feast to originate the sacrifice--the effect to give birth to the cause? The futility of these hypotheses shows how untenable is the attempt to find the origin of sacrifice in the reason of the thing itself. As little can it be sought for in any natural and universal conviction or felt necessity of the human mind; for there is nothing in the common natural workings or passions of the mind which would of itself suggest such a mode of serving and worshipping God. On the contrary, to the natural reason and heart of man it is rather repugnant than otherwise. (2) Having thus disposed of the one side of the alternative formerly proposed, we now come to the other. If sacrifices have not their origin in their inherent reasonableness or in any common affection of the human mind, they must have had their origin in some other authoritative appointment to which all men in common felt constrained to yield. (a) We cannot assume such an authority to have resided in any priestly body so as to resolve sacrifices into an invention of priestcraft, because (b) sacrifices were known and practised long before the priesthood became a separate profession; they were practised when each individual acted as his own priest, or when at the utmost each father acted as the priest of his own household; so that there was no room for the operation of any priestcraft in the case. (3) Any benefit accruing to the priest from the sacrifices brought by the worshippers is so small that we cannot suppose a sufficient inducement to have been found in that to lead to their inventing and inculcating such a usage. And (a) supposing some one priest or body of priests had fallen on this invention, that will not account for the universality of the practice; it is as difficult to account for all the priests in the world adopting it as it is to account for all the people in the world following it. (b) But if we exclude the supposition of priestcraft, we are shut up to the supposition of some common father of the race, such as Adam or Noah, by whom the rite was practised, and from whom it was handed down to all mankind. But as the rite was practised in the family of Adam, and as Noah himself derived it from him, we must go back to the very cradle of the human race for the commencement of this practice. From whom, then, did Adam derive it? Only from Him from whom Adam derived everything--from God Himself. 2. In support of the conclusion at which we have arrived we may appeal to the authority of Scripture. It is true that nowhere there is the origin of sacrifice ascribed to God, but there are certain principles laid down and certain facts recorded which lead to the conclusion that this rite was not of human invention, but was one enjoined on man by God. Of these the following may be mentioned:-- (1) There can be no doubt that God approved of this mode of worshipping Genesis 4:4-5; Genesis 8:21). Is it not a principle of true religion distinctly recognized in the Bible that it is God who alone has the right to prescribe how He is to be worshipped, and that, consequently, spontaneous contrivances on the part of man to do Him honour are rather presumptuous invasions of His prerogative than grateful acts of homage to Him? The inference from this is, that had sacrifice been a mere human contrivance it would not have been acceptable to God. The Divine acceptance, therefore, is a demonstration of a Divine institution. (2) It has been suggested, and there is great probability in the suggestion, that sacrifice was instituted by God on the occasion when, after His first interview with man after he had sinned, He took off the skins of animals and converted them into clothing for Adam and his wife. Assuming the propitiatory and typical character of sacrifice, it cannot be denied that the occasion was a fit one for inculcating the practice of it on man, inasmuch as God had just given to him the promise of that great Deliverer of whose work on behalf of man animal sacrifices were designed to be the memorial, symbol, and foreshadow. (3) It is worthy of notice that in the Mosaic institute, whilst there are many injunctions concerning sacrifices, all these relate to the mode and occasion of the sacrifice, not one to the ordinance itself as something then newly appointed. In every case the law proceeds on the assumption that sacrifice was already known and practised among the Hebrews; and that all that was needed was discretion as to the proper occasions for the offering of sacrifices, the sacrifices proper for each occasion, and the fitting manner in which the rite was to be observed. (4) If we assume the Divine origin of the sacrificial rite, and suppose that it was made known to Adam by God as soon as that great event which it was designed to commemorate and prefigure was announced, we can at once see how it would become a rite the observance of which should be co-extensive with the race. Adam would enjoin it upon his posterity, and all who did not assume the position of actual apostasy and infidelity, of which Cain set the example, would religiously observe it. The rite would thus be handed down to Noah, from whom again, as the second father of the race, it would be propagated through the world. In the first place, it is not correct to state that the prohibition to shed human blood formed part, still less an important part, of the covenant made by God with Noah; it was simply a moral injunction rendered peculiarly necessary in consequence of the permission now granted to man to slay animals for food, and formed no condition or part of the covenant at all. What makes this certain is, that it is not until after the injunction had been given that we find mention made of God’ s entering into a covenant with Noah; this forms a distinct part of the narrative, and the language employed in it is such as to show that it was with reference to totally different matters that that transaction took place. Now, it is quite conceivable that the nations might remember the covenant and the rites connected with it, whilst they forgot or did not choose to observe the moral prohibitions given by God to their ancestor. Secondly, it is fallacious to argue that because God forbade the shedding of man’ s blood, it is impossible to conceive that the nations should come to think they might please and satisfy Him by offering human victims, because the prohibition was not a special prohibition in the case of sacrifices, but a prohibition in general of the taking of human life--a prohibition therefore which, as it admitted of exceptions in the case of war and judicial executions, might be reasonably held to admit of exception in the case of sacrifice. Certain it is that we find the two beliefs harmoniously coexisting in the minds of men; for among those nations which practised human sacrifices there were none who did not at the same time believe that the gods had forbidden the shedding of man’ s blood; a fact which could not have occurred had the position assumed been sound. Nay, we may go farther, and say that this very prohibition, instead of deterring men from human sacrifices, was probably the reason which mainly suggested it to them, inasmuch as it was the fence thus placed around human life which made it so precious, and hereby rendered it so valuable as an offering to the gods. Thirdly, it may be admitted that human sacrifices were “ of high antiquity,” and yet it may also be maintained that this was “ a late abuse” of the primitive tradition; for “ high” and “ late” are relative terms, and as it is quite possible for the same object to be in space high relatively to one standard and low relatively to another, so in time the same event may be both early and late according as we measure it from one point or another. In fine, it is competent to ask, if human sacrifices were not an abuse of the rite of sacrifice as practised by Noah, to what is their early existence to be attributed? There can be no doubt that Noah would hand down to his posterity the tradition of what he himself religiously practised. Now, of this traditional usage human sacrifice is either an abuse or it is a rite totally distinct in its nature from ordinary animal sacrifice, and having another meaning. But it is not a rite differing in nature and insignification from ordinary animal sacrifice; all history and testimony assure us that it was intended to express in the highest degree the ideas embodied in and adumbrated by that usage. It follows that it must be regarded as a corruption of this usage; for we cannot believe that it is both in nature and signification identical with the usage of animal sacrifice handed down to the descendants of Noah by tradition, and an original independent invention of the nation by whom it was practised. If we suppose the tradition to have existed we render unnecessary the hypothesis of an independent and a simultaneous invention of the rite; if we suppose such an invention, we have to account for the non-preservation by the family of Noah of the most solemn rite of their ancestral worship. It seems impossible to doubt which of these two hypotheses should be adopted as the most probable. (W. L. Alexander, D. D.)Of the deep hatred some have conceived against their own brethren Sir Henry Blunt, in his voyage to the Levant, tells us that at Belgrade, in Hungary, where Danubius and Sava meet, their waters mingle no more than water and oil; and though they run sixty miles together, yet they no way incorporate, but the Danube is clear and pure as a well, while the Sava, that runs along with it, is as troubled as a street channel. After the manner of these rivers it is with some brethren; though bred up together, and near enough each other in respect of their bodies, yet their minds have been as distant from each other as the poles are; which, when opportunity hath served, they have shewn in the effects of an implacable hatred. On the death of the Emperor Severus, his two sons, Bassianus and Geta, could not agree about the parting of the empire, nor did they omit any means whereby they might supplant each other; they endeavoured to bribe each other’ s cooks and butlers to poison their masters; but when both were too watchful to be thus circumvented, at last Bassianus grew impatient, and burning with ambition to enjoy the rule alone, he set upon his brother, gave him a deadly wound, and shed his blood in the lap of Julia, their mother; and having executed this villainy, threw himself amongst the soldiers, and told them that he had with difficulty saved his life from the malice of his brother. Having parted amongst them all that Severus, his father, had been eighteen years heaping up, he was by them confirmed in the empire. (N. Wanley.)The man makes the sacrifice The heathens had a notion that the gods would not accept the sacrifice of any but those who were like themselves; and therefore none could be admitted to the sacrifices of Hercules who were dwarfs, and none to those of merry Bacchus who were sad and pensive. An excellent truth may be drawn from this folly. He that would please God must be like God. (W. Gurnall.)The true temper of an accepted offering The offering of Cain was like a beautiful present, but there was no sorrow for sin in it--no asking for pardon--and so God would not receive it. “ Mother won’ t take my book,” once sobbed out a little boy--holding in his hand a very beautiful little volume prettily bound, with gilt edges to the leaves. It was a pretty present, purchased with the pocket money which he had been for weeks saving for his mother’ s birthday; and now she would not have it. But she did take the needle book and purse which her little daughter presented to her. Why did she refuse the beautiful gift of her boy? He had been naughty--selfish, passionate, false--and had not at all repented; and so when hebrought his offering, she put it gently on one side, saying, “ No, Charlie.” He turned away sullenly, muttering that he did not care, and beginning to cherish feelings of a bad kind towards his sister. But after a while he came to himself--stole into the room, flung himself on her shoulder, confessed his fault with tears, and found favour with his mother. By-and-by, she tenderly whispered, “ You may bring your present.” So God acted with Cain, but he would persist in obduracy of heart. (W. Adamson.)Unacceptable offerings Some people are very curious to know what these sacrifices were, and grey-headed commentators, who ought to have known better, have spent no end of time in trying to gratify their idle curiosity. Some have thought that the virtue was in the thing taken, as if that could be! No; you must find out what the heart is, what the motive is, what the will is. “ A broken and a contrite heart, O God, thou wilt not despise.” It is forever true that God abhors the sacrifice where not the heart is found. If you want to find out Cain’ s condition of heart you will find it after the service which he pretended to render; you know a man best out of church; the minister sees the best side of a man, the lawyer the worst, and the physician the real. If you want to know what a man’ s religious worship is worth, see him out of church. Cain killed his brother when church was over, and that is the exact measure of Cain’ s piety. And so, when you went home the other day you charged five shillings for a three-shilling article, and told the buyer it was too cheap: and that is exactly the value of your psalm singing and sermon hearing. You said you enjoyed the discourse exceedingly last Thursday; then you filled up the income tax paper falsely: and you will be judged by the schedule, not by the sentiment. (J. Parker, D. D.)If thou doest well, shalt thou not he accepted? and if thou doest not well, sin lieth at the door Sin lying at the door The key to the interpretation of these words is to remember that they describe what happens after and because of wrong-doing. They are all suspended on, “ If thou doest not well.” The word translated here “ lieth” is employed only to express the crouching of an animal, and frequently of a wild animal: “ Unto thee shall be its desire, and thou shalt rule over it.” Words like these were spoken to Eve: “ Thy desire shall be to thy husband, and he shall rule over thee.” In horrible parody of the wedded union and love, we have the picture of the sin that was thought of as crouching at the sinner’ s door like a wild beast, now, as it were, wedded to him. I. THINK OF THE WILD BEAST WHICH WE TETHER TO OUR DOORS BY OUR WRONG-DOING. Every human deed is immortal; the transitory evil thought, or word, or act, which seems to fleet by like a cloud, has a permanent being, and hereafter haunts the life of the doer as a real presence. This memory has in it everything you ever did. A landscape may be hidden by mists, but a puff of wind will clear them away, and it will all be there, visible to the farthest horizon. II. The next thought is put into a strong and, to our modern notions, somewhat violent metaphor--THE LONGING, AS IT WERE, OF SIN TOWARD THE SINNER: “ Unto thee shall be its desire.” Our sins act towards us as if they desired to draw our love to themselves. When once a man has done a wrong thing it has an awful power of attracting him and making him hunger to do it again. All sin is linked together in a slimy tangle, like a field of seaweed, so that the man once caught in its oozy fingers is almost sure to be drowned. III. THE COMMAND HERE IS ALSO A PROMISE. “ Sin lies at thy door--rule thou over it.” The text proclaims only duty, but it has hidden in its very hardness a sweet kernel of promise. For what God commands God enables us to do. The words do really point onwards through all the ages to the great fact that Jesus Christ, God’ s own Son, came down from heaven, like an athlete descending into the arena, to fight with and overcome the grim wild beasts, our passions, and our sins, and to lead them transformed in the silken leash of His love. (A. Maclaren, D. D.)Sin, guilt, and retribution Sin finds in the very constitution of the human mind the enginery of its own retribution. I. The very consciousness of sin is destructive of a sinner’ s peace. II. Sin tends to develop sin. III. The consciousness of guilt is always more or less painfully attended with the apprehension of its discovery. IV. A foreboding of judicial and eternal retribution is incident to sin. V. From all this we see the preciousness of the work of Christ. He becomes a reality to us, only because He is a necessity; He gives Himself to blot out the past. (A. Phelps.)God’ s expostulation with Cain I. THAT THOSE WHO DO WELL CANNOT FAIL TO SECURE DIVINE . What is it to do well? We must not suffer our judgments to be biased by the opinions of men. To do well, with some, is to succeed in business. “ He is doing very well,” is a common phrase applied to a successful tradesman. Jonah thought he did well to be angry even unto death. To do well, in the sense in which the expression must be understood here, is--to bring an acceptable sacrifice to the Lord, and to offer it in an acceptable manner. II. THAT THOSE WHO NEGLECT TO DO WELL WILL HAVE TO BLAME ALONE FOR IT. 1. Those neglect to do well who offer to God no acceptable sacrifice. Sinners offer to God nothing but insults. Their tongue and their doings are against the Lord, to provoke the eves of His glory; their souls and bodies, time and talents, are all desecrated from their original purpose. 2. Those neglect to do well who offer their sacrifices in an unacceptable manner. Cain did this in conclusion we observe; 1. God’ s expostulation with Cain reminds us of His willingness to save sinners. Expostulations, containing similar sentiments, may be found, Ezekiel 18:29; Ezekiel 18:31; Hosea 11:8; Matthew 23:37. 2. It also serves as a ground of encouragement for those who have been doing ill, but wish to do better; If thou doest well, shalt not thou be accepted? Let not the evil actions of the former part of thy life discourage thee. 3. It leaves sinners without reasonable excuse. (Sketches of Sermons.)The croucher at the door Cain is here warned that, while he is nursing his angry, jealous thoughts, sin, like a ravening beast, as crafty as it is cruel, is crouching outside the door of his heart, only waiting for the door to be opened by any touch of passion to spring in; and he is admonished to keep the door shut lest he be overcome of evil. He is warned that the “ desire” of the sin, which looks so fair and tempting to the eye stained and discoloured by passion, is against him, that his only safety consists in subduing and ruling over it. I. THE . 1. Craft. Sin is subtle, full of wiles and “ all deceivableness.” (1) Like a wild beast, beautiful in outward seeming, lithe and graceful in its motions; its feet shod with velvet, its strength robed in a coat of many colours. (2) Like a stealthy crouching beast, lurking in ambush, stealing unheard and unseen from thicket to thicket, or gliding softly through the long tangled grass, availing itself of every inequality of the ground, hiding behind every trunk or bush, approaching its victim like a fate--silent, invisible, unerring. 2. Cruelty, no less than craft, characterizes the croucher at the door. The most crafty beasts are the most cruel. They crouch that they may spring, and rend, and tear. And sin is cruel, and fatal in its cruelty. If it crouch, it is that it may spring; if it spring, it is that it may destroy. II. THE WARNING. “ If thou doest not well, sin is a croucher at the door; and his desire is against thee, but thou shouldest rule over him.” 1. The warning points out our danger. (1) He who does not well, is very near to doing ill. A merely negative virtue is in peril of becoming positive vice. He who neglects opportunities of doing good, by his very neglect of them does evil. The holy war admits no neutrals; we must be for God, or against Him. (2) The warning suggests another thought of a much more hopeful cast. For it implies that sin is external to man, not an essential part of his nature, but a foreign, adverse power which has only an usurped authority; it represents evil as a croucher without the door, and capable of being kept out. We need to remember and to emphasize the fact that sin is not of the essence of our nature; for much depends upon it. It makes redemption possible; for how should they be redeemed from evil of whose nature evil is an essential and inseparable quality? 2. The warning indicates our safety. “ His desire is against thee, but thou shouldest rule over him.” The croucher cannot be tamed. It must be caged, starved, slain. But how is this wily foe to be caught? how are the strength and fierceness of this cruel foe to be subdued? Truly, if we were called to the task alone, we might well despair. Sin has too firm a hold on us to be readily dislodged. But our comfort is that we are not called to the task alone. He who warned Cain that the croucher was at his door, would have helped Cain to repel him. And He who warns us that sin is our subtle and implacable antagonist, will help us to detect its wiles and to withstand its assaults. It only needs that Christ show Himself on our side, and evil will not court another overthrow. (S. Cox, D. D.)To those who are angry with their godly friends Sinners are not all of the laughing sort: Cain’ s mind was angry, and his heart was heavy. The short life of the vicious is not always a merry one. The present does not content them, and they have no future from which to borrow the light of hope. They have a religion of their own, even as Cain brought an offering of the fruit of the ground; but it yields them no comfort, for God has no respect to their offering, and therefore they are displeased about it. They would like to have the enjoyments of religion very much, they would like to have peace of conscience, they would like to be uplifted beyond all fear of death, they would like to be as happy as Christian people are; but they do not want to pay the price, namely, obedience to God by faith in Jesus Christ. They are in a bitter state of heart, and it is fair to ask each one of them, “ Why art thou wroth?” Alas! they are not angry with themselves, as they ought to be, but angry with God; and often they are angry with God’ s chosen, and envious of them, even as Cain was malicious and vindictive towards Abel. “ Why should my neighbour be saved, and not I? Why should my brother rejoice because he has peace with God, while I cannot get it?” Now, I want to call attention to a very gracious fact connected with this text; and that is, that, although Cain was in such a bad temper that he was very wroth, and his countenance fell, yet God, the infinitely gracious One, came and spoke with him, and reasoned with him patiently. God gives none up until they fatally resolve to give themselves up, and even then His good Spirit strives with them as long as it is possible to do so, consistently with His holiness. I. I shall take the last sentence of the text first: “ Unto thee shall be his desire, and thou shalt rule over him.” In these words God argues with Cain, and answers the charge of favouritism which was lurking in his mind. He tells him, in effect, that NO IS MADE IN THE OF SOCIAL LIFE BECAUSE OF THE OF GRACE. Notice that He says to him, “ Unto thee shall be his desire, and thou shalt rule over him” --which I understand to mean just this: “ Why are you so angry against Abel? It is true that I have accepted his offering; it is true that he is a righteous man, and you are not; but, for all that, you are his elder brother, and he looks up to you, his desire is toward you, and you shall rule over him. He has not acted otherwise than as a younger brother should act towards an elder brother, but he has admitted your seniority and priority.” Observe this, then--that if a man shall be angry with his wife because she is a Christian, we may well argue with him, Why are you thus provoked? Is she not a loving and obedient wife to you in all things, except in this matter touching her God? Is she not all the better for her religion? 1. Now, this is an important thing to note, because first of all it takes away from governments their excuse for persecution. Christianity does not come into a nation to break up its arrangements, or to break down its fabric. All that is good in human society it preserves and establishes. It snaps no ties of the family; it dislocates no bonds of the body politic. Let all who are in authority, whether as kings or petty magistrates, beware of wantonly molesting a people who cause them no trouble, lest they be found in this matter to be fighting against God. 2. That being so in the broad field of national life, it is just the same if you bring it down to the little sphere of home. There is no reason why Cain should be so angry with Abel because God loves him; for the love of God to Abel does not take away from Cain his right as an elder brother. It does not teach Abel to refuse to Cain the rights of his position, nor lead him to act rudely and wrongfully to him. No: Abel’ s desire is unto Cain, and Cain rules over him as his elder brother. Wily, then, should Cain be wroth, and his countenance fall? I could hope, my angry friend, that God means to give a greater blessing still to you--that He means to entice you to heaven by showing your wife the way; or He means to lead you to Christ by that dear child of yours. I have known parents brought to repentance by the deaths of daughters or of sons who have died in the faith. I hope you will not have to lose those you love that you may be brought to Jesus by their dying words. But it may be so: it may be so. It will be better for you to yield to their gentle example while yet they are spared to you, than for you to be smitten to the heart by their sickness and death. II. Now let us advance farther into the text. There is no room for being angry, for THOUGH THE LIES FIRST WITH THE GRACE OF GOD, YET IT LIES ALSO WITH THE MAN’ S OWN SELF. “ If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door.” 1. First, then, if you are not accepted, and you are angry because you are not accepted, is there not a just cause for it? If you do not enjoy the comforts of religion, and you grow envious because you do not, you should cool your wrathfulness by considering this question--“ If thou doest well, shalt thou not be accepted?” That is to say, will you not be accepted on the same terms as Abel? You will be accepted in the same way as your brother, your sister, your child. How is it that the one you envy is full of peace? It is because he has come to Jesus and confessed his sin, and trusted his Redeemer. If thou doest this, shalt not thou also be accepted? Has not the Lord said, “ Him that cometh to me I will in no wise cast out” ? Instead of being angry with another, for believing and rejoicing, taste for thyself the joys which faith secures. May infinite grace lead thee to do so now! 2. God’ s second word with Cain was, however, “ If thou doest not well, sin lieth at the door.” That is to say, “ If religion does not yield thee joy as it does thy brother, what is the reason? Surely sin stops the entrance, as a stone blocking the doorway. If you cannot gain an entrance to mercy, it is because sin like a huge stone, has been rolled against it, and remains there. (1) Is it unbelief? You will not believe God’ s word. You reject the testimony of God concerning His Son Jesus, and thus you put away from you eternal life. (2) Is it impenitence? Are you hardened about your sin? Do you refuse to quit it? Is there no sorrow in your heart to think that you have broken the Divine law, and have lived forgetful of your God? A hard heart is a great stone to lie in a man’ s way; for he who will not own his sin and forsake it is wedded to his own destruction. (3) Or, is it pride? Are you too big a man to become a Christian? Are you too respectable, too wealthy, too polite? Are you too deep a thinker? Do you know too much? (4) Alas! there are some who have another sin, a hidden sin. (5) We have known persons practise dishonesty in business, and this has shut them out from acceptance. (6) Some cannot get peace because they neglect prayer. (7) Not a few harbour enmity their hearts towards their brother or neighbour. (8) Then there are some who keep evil company. 3. I think this word of Divine expostulation bears another meaning. “ If thou doest not well, sin lieth at the door.” That is to say, not only as a stone to block your way, but as a lion to pounce upon you. It is true that sin is hindering you from peace, but it is also true that a greater sin is lurking at the door ready to spring upon you. What a warning this word ought to have been to Cain! Perhaps at that moment he had not seriously thought of killing his brother. He was angry, but he was not yet implacable and malicious. But God said, “ There is a sin lying at your door that will come upon you to your destruction.” May it not be the same with you? 4. But there is yet another meaning which I must bring out here, and that is one which is held by many critics, though it is questioned by others. I am content to go with a considerable fallowing, especially of the old divines, who say that the word here used may be rendered, “ If thou doest ill, a sin offering lieth at the door.” And what a sweet meaning this gives us! God graciously declares to angry Cain, “ Thou canst bring a sin offering, as Abel has done, and all will be well. Thou canst present a bleeding sacrifice, typical of the great atonement: a sin offering lies at the door.” This should be an encouraging assurance to anyone who is anxious, and at the same time greatly afraid that pardon is not possible. “ Where can I find Christ?” says one. He standeth at the door: He waiteth for thee. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 4:8 Cain rose up against Abel his brother and slew him The first murder I. IT WAS THE MURDER OF ONE BROTHER BY ANOTHER. We should have thought that the members of this small family could have lived on amicable terms with each other. We should never have dreamed of murder in their midst. See here:-- 1. The power of envy. 2. The ambition of selfishness. 3. The quick development of passion. II. IT WAS BY ENVY IN THE OF LIFE. Brothers ought to rejoice in the moral success of each other. Envy in the church is the great cause of strife. Men envy each other’ s talents. They murder each other’ s reputation. They kill many of tender spirit. You can slay your minister by a look--a word--as well as by a weapon. Such conduct is:-- 1. Cruel. 2. Reprehensible. 3. Astonishing. 4. Frequent. III. THAT IT WAS AVENGED BY HEAVEN. 1. By a convicting question. 2. By an alarming curse. 3. By a wandering life. (J. S. Exell, M. A.)The beginning of the fatal operations of sin on human society I. THE FIRST ACT OF WORSHIP THE FIRST MURDER. Is not that only too correct a forecast of the oceans of blood which have been shed in the name of religion, and a striking proof of the subtle power of sin to corrupt even the best, and out of it to make the worst? What a lesson against the bitter hatred which has too often sprung up on so-called religious grounds! II. SIN HERE APPEARS AS HAVING POWER TO BAR MEN’ S WAY TO GOD. Much ingenuity has been spent on the question why Abel’ s offering was accepted and Cain’ s rejected. But the narrative itself shows in the words of Jehovah, “ If thou doest well, is there not acceptance?” that the reason lay in Cain’ s evil deeds (See 1 John 3:12; Hebrews 11:4). Plenty of worship nowadays is Cain’ s worship. Many reputable professing Christians bring just such sacrifices. The prayers of such never reach higher than the church ceiling. III. Note in one word THAT WE HAVE HERE AT THE OF HUMAN HISTORY THE SOLEMN WHICH RUNS THROUGH IT ALL. These two, so near in blood, so separate in spirit, head the two classes into which Scripture decisively parts men, especially men who have heard the gospel. IV. The solemn Divine voice reads the lesson of THE POWER OF SIN, WHEN ONCE DONE, OVER THE SINNER. Like a wild beast, it crouches in ambush at his door, ready to spring and devour. Or, by another metaphor, it hungers after him with a longing which is a horrible parody of the wife’ s love and desire (comp. Genesis 3:16 with Genesis 4:7). The evil deed once committed takes shape, as it were, and waits to seize the doer. Remorse, inward disturbance, and, above all, the fatal inclination to repeat sin till it becomes a habit, are set forth with terrible force in these grim figures. What a menagerie of ravenous beasts some of us have at the doors of our hearts! The eternal duty of resistance is farther taught by the words. Hope of victory, encouragement to struggle, the assurance that even these savage beasts may be subdued, and the lion and adder (the hidden and the glaring evils which wound unseen, and which spring with a roar), may be overcome, and led in a silken leash, are given in the command, which is also a promise, “ Rule thou over it.” V. THE DEADLY FRUIT OF HATE IS TAUGHT US IN THE BRIEF ACCOUNT OF THE ACTUAL MURDER. Notice the impressive plainness and fewness of the words. “ Cain rose up against his brother, and slew him.” Observe the emphasis with which “ his brother” is repeated in the verse and throughout. Observe, also, the vivid light thrown by the story on the rise and progress of the sin. It begins with envy and jealousy. Cain was not wroth because his offering was rejected. What did he care for that? But what angered him was that his brother had what he had not. So selfishness was at the bottom, and that led on to envy, and that to hatred. Then comes a pause, in which God speaks remonstrances, as God’ s voice--conscience--does now to us all, between the imagination and the act of evil. A real or a feigned reconciliation is effected. The brothers go in apparent harmony to the field. No new provocation appears, but the old feelings, kept down for a time, come in again with a rush, and the man is swept away. Hatred left to work means murder. VI. MARK HOW CLOSE ON THE HEELS OF SIN GOD’ S TREADS. How God spoke, we know not. Doubtless in some fashion suited to the needs of Cain. But He speaks to us as really as to him, and no sooner is the rush of passion over, and the bad deed done, than a revulsion comes. What we call conscience asks the question in stern tones, which make a man’ s flesh creep. Our sin is like touching the electric bells which people sometimes put on their windows to give notice of thieves. As soon as we step beyond the line of duty we set the alarm going, and it wakens the sleeping conscience. VII. CAIN’ S DEFIANT ANSWER TEACHES US HOW A MAN HARDENS HIMSELF AGAINST GOD’ S VOICE. It also shows us how intensely selfish all sin is, and how weakly foolish its excuses are. VIII. THE STERN IS NEXT . First we have the grand figure of the innocent blood having a voice which pierces the heavens. That teaches in the most forcible way the truth that God knows the crimes done by “ man’ s inhumanity to man,” even when the meek sufferers are silent. According to the fine old legend of the cranes of Ibycus, a bird of the air will carry the matter. It speaks, too, of His tender regard for His saints, whose blood is precious in His sight; and it teaches that He will surely requite. Then follows the sentence, which falls into two parts--the curse of bitter, unrequited toil, and the doom of homeless wandering. The blood which has been poured out on the battlefield fertilizes the soil; but Abel’ s blasted the earth. It was a supernatural infliction, to teach that bloodshed polluted the earth, and so to shed a nameless horror over the deed. We see an analogous feeling in the common belief that places where some foul sin has been committed are cursed. We see a weak natural correspondence in the devastating effect of war, as expressed in the old saying that no grass would grow where the Turk had stabled his horses. The doom of wandering, which would be compulsory by reason of the earth’ s barrenness, is a parable. The murderer is hunted from place to place, as the Greek fable has it, by the Furies, who suffer him not to rest. Conscience drives a man “ through dry places, seeking rest, and finding none.” All sin makes us homeless wanderers. Every sinner is a fugitive and a vagabond. But if we love God we are still wanderers, indeed, but we are “ pilgrims and sojourners with Thee.” IX. CAIN’ S THE TRAGIC PICTURE. We see in it despair without penitence. (A. Maclaren, D. D.)The first murderer I. THIS HISTORY A PICTURE OF THE OF . 1. Selfishness overlooks the means employed by others to become great. 2. Destroys the sacredness of natural ties. 3. Considers the virtues of others hostile to itself. 4. Is not scrupulous in injuring the innocent. II. THE DONE TO THE GOOD ARE NOTICED IN HEAVEN. III. AN WILL BE MADE THESE WRONGS. 1. A righteous Judge sitting on the judgment seat. 2. An opportunity will be offered to the accused to prove his innocence. 3. Only integrity can stand the investigation. IV. THE EVIL DOER IS THE IN THE END. 1. No prosperity. 2. No home. 3. No peace. (Homilist.)Cain the murderer I. THE HISTORY OF HIS CRIME. II. THE AND WHICH THE HISTORY OF HIS CRIME . 1. The history affords a melancholy instance of the disappointment which sometimes follows parental hopes. 2. The history teaches that no professions of religion are acceptable to God if they be unaccompanied with faith. 3. We learn from the history, the rapid and extensive progress which sin is capable of making. 4. The history suggests to us the awful criminality which is connected with the murder of a soul!--the infusion of a deadly poison, or the infliction of a deadly blow on the character, and happiness, and hopes of an immortal spirit!--the perdition of a soul by our influence and by our instrumentality! Oh! this is a solemn thought for the minister, and for the parent, and for everyone who possesses any degree of influence in society. “ Deliver me from blood guiltiness, O God.” 5. You also perceive from the history, that the sinner who is bold in crime becomes a coward in the presence of punishment. This was strikingly exemplified in the case of Cain. In the field he was courageous--brave enough to shed a brother’ s blood! But how he fled trembling when the deed was done. How he endeavoured to persuade Jehovah that he had not been guilty of the crime. And though his punishment was mild and merciful for such a monster of iniquity, yet when it is pronounced he faints, and cries, “ My punishment is greater than I can bear.” Nor is there in punishment alone, anything that is calculated to soften the heart or to reform the character. 6. Again, the history is connected with the gospel truth that “ the blood of sprinkling speaketh better things than the blood of Abel.” Both of these are represented in the Scriptures as endowed with speech. The blood of Abel was not sacrificial; the blood of sprinkling is the propitiation for our sins. The blood of Abel proclaims the depravity and malevolence of man; the blood of sprinkling proclaims the purity and the love of God. The blood of Abel cried for punishment on the murderer; the blood of sprinkling cries for pardon and salvation. The blood of Abel produced wretchedness and terror in the mind of Cain; the blood of sprinkling produces joy unspeakable and full of glory. 7. The history teaches that the death of a believer, under whatever circumstances it occurs, is always safe and happy. Such was the death of Abel. (J. Alexander.)The first murderer Our text presents us with a narrative which happened nearly six thousand years ago; a period almost bordering upon that golden age of the world’ s infancy, when the bowers of Eden still blossomed as the garden of the Lord, and when man yet walked in innocence. But already had “ the gold become dim” ; and a little space of time had sufficed to change each scene. “ Why art thou wroth? and why is thy countenance fallen?” It may be useful, too, to make this also our first inquiry--the cause of Cain’ s sorrow. Our second will be, how God sought to remove it. I. In inquiring into THE CAUSE OF CAIN’ S SORROW, we may be sure that sin was the first cause; for to that source alone we ourselves may trace our every trouble. Cain possibly, as we often do, might impute it to what he considered God’ s harsh and unjust treatment of him, in having no respect to his offering; he should, however, have looked further, and considered his sin. Cain’ s sin appears to have been of a three-fold character, and consisted first in this: that, though he was a sinner both by nature and by practice, yet, as if unconscious that he was such, he made no acknowledgment of guilt. Scripture everywhere speaks of two distinct classes of offerings. In the New Testament the apostle calls them “ gifts” ; where, in speaking of one of the particular duties of priests, he mentions both kinds of offerings: “ For every high priest is ordained to offer gifts and sacrifices” (Hebrews 8:3; Hebrews 5:1). In these gifts, or thank offerings, to have offered blood would have been the grossest abomination; a sin, however, into which the heathen fell. So David says: “ Their drink offerings of blood will I not offer.” God, therefore, instituted the ordinance of sacrifice, typical of that blood which should one day be shed upon the cross; and therefore it was only when a sacrifice had been first offered, by way of typical atonement, that then God could delight in the thanksgiving of the reconciled sinner. Now, Cain brought a thank offering only; clearly, then, he was practically unconscious of his guilty state before God. In this respect, every unconvinced and every self-righteous sinner resembles Cain; born in Cain’ s nature, and alas! still unchanged. If you have never yet felt yourself to be a lost sinner, and have never yet by faith washed your guilty soul in the blood of Christ’ s sacrifice, which alone can cleanse from sin, then, in that case, your best offerings, your prayers and your praises, your charities, or even your sacramental eucharists, are but the offering that Cain brought; and God can neither respect you nor your offering: He does not accept you. But let us now go on to observe the next particular in Cain’ s sin. It was want of faith in God’ s method of acceptance. It is just in this way that thousands now, who, like Cain, are without faith, argue respecting God’ s ordinances, especially respecting His great ordinance, Christ. Some will satisfy themselves with an ideal or speculative faith, who nevertheless have never really come to Christ, have never pleaded earnestly the merit of His sacrifice, or sought, as Abel did, the blood of sprinkling. Others altogether exclude from their religion faith in Christ as the only means by which they can be accepted of God; and this they do, not avowedly perhaps, but by a garbled sophistry. Whilst they profess to hold the fundamental doctrine of justification by faith alone, they so mix up with it the nonsensical quackeries of some thing of their own fancied merits, and so-called inherent righteousness, that they weaken it, and fritter it down into a mere unscriptural idea. We have yet to trace another particular in Cain’ s sin, and one which is the certain result of being in an unconvinced and unbelieving state--it is disobedience. Unconscious of need, and exercising no faith in God’ s ordinance, he thought to serve God after his own fashion. And here you have the test by which to try the character of your faith. The true believer has respect to all God’ s commandments, and would not willingly pass by one, even the most seemingly trifling; for he is aware that, however apparently unimportant it may be in itself, yet the mere fact of its being a Divine command invests it with infinite sanction, and with a claim to most unreserved obedience. The unbeliever, on the other hand, is for serving God according in his own loose notions of morality, by endeavouring to distinguish between duties which are essential and duties which are not essential, as well as also between great sins and little sins. II. We have seen that there were three particulars in this sin: in answering our second inquiry as to how God sought to remove Cain’ s sorrow, we shall find THAT THERE WERE THREE IN THE OFFER OF MERCY WHICH GOD MADE TO HIM. The first particular in Cain’ s sin was that he was unconvinced of his sinfulness and impenitence: the first step, therefore, in God’ s exhibition of mercy towards him was an endeavour to lead him to true repentance by convincing him that he was a sinner. God usually seizes the most convenient seasons for the operations of His mercy. He comes to knock at the sinner’ s heart when His visits might seem to be most welcome; and, if in the sinner’ s sorrow there is any even the most remote semblance of repentance, oh, then a gracious and loving Father steps forth to meet him. God comes to Cain when in trouble, and when vexed in spirit with disappointment, and then mildly expostulates with him: “ Why art thou wroth? and why is thy countenance fallen?” Surely these questions should have touched him, and reminded him of his sin. Cain sorrowed; but, alas! it was not after a godly sort: it did not prove to be that “ godly sorrow which worketh repentance unto salvation not to be repented of.” This is one reason “ wherefore serveth the law” ; and the result is blessed, when it comes with such power to a sinner’ s heart as to convince him of sin. Such it proved to St. Paul (Romans 7:7-11). We have already observed that the second particular of Cain’ s sin was want of faith in God’ s appointed method of acceptance, namely, in the shedding of blood. The second particular, therefore, in the exhibition of God’ s mercy was the assurance of pardon and acceptance through faith in the blood of a sacrifice: “ And if thou doest not well, sin lieth at the door” ; that is, “ If, in consequence of the utter corruption of your nature, you are unable to make amends to My law already broken, or in future to fulfil all its spiritual requirements, yet in mercy I have provided a remedy, the use of which will restore you to My favour. And now, that I have brought your sin to your knowledge, go to the door of your tent, and see lying there the goat on which, typically, I am ready to lay all your sin: take, and offer it for a sin offering” (Leviticus 4:23-24). In support of this interpretation, I would first remark that, in the language of Scripture, sin and its punishment, or atonement, are so intimately connected together, that the same word of the original (chattath)represents both ideas; and this word, which in our text has been translated “ sin,” is in other parts of the Old Testament rendered one hundred and twenty-four times “ sin offering.” We may further add, in support of the interpretation which we have given, that the literal meaning of the verb “ lieth” is in the original “ coucheth,” and is, moreover, of the masculine gender; whereas the name “ chattath” is feminine; thus proving that the verb refers both in its meaning and its gender to the male animal connected with the idea of the sin offering. From what we have said, then, it will appear that God’ s gracious offer of mercy to Cain consisted in this, that, though he was unable himself to fulfil God’ s requirements, yet a substituted victim which would be accepted for him was at hand. This, however, was not the only promise of mercy which God made to Cain. The third particular of Cain’ s sin was disobedience; and, in consequence, he, although the firstborn, forfeited the blessing of birthright. The third particular, therefore, in the exhibition of God’ s mercy was that, if he would be obedient, he should still enjoy his forfeited preeminence: “ And unto thee shall be his [Abel’ s] desire, and thou shalt rule over him.” As though God had said, “ Why should you be angry, and imagine that I deal harshly or unfairly with you in choosing your brother and rejecting you? It is true, indeed, that he is My chosen, My elect, and that I have given him that preeminency which is yours by nature; so that, if he lives, from him shall descend My chosen seed, and of him Messiah shall be born--not of you. But do not think that this can furnish you with excuse, or that this My election of him to the rights of the firstborn shall, for one moment, stand in your way. I now pledge My word to you that, if you will be obedient, and propitiate My anger by the sacrifice of the sin offering which is near at hand, even at the door--then Abel shall indeed regard you as the eldest born: ‘ his desire shall be towards thee’ ; and thou shalt still enjoy the preeminence, ‘ thou shalt rule over him.’” To offers so full of mercy the hardened Cain turned a deaf ear, determining to obtain the preeminence--which, possibly, he thought rightly belonged to him--in his own way, not God’ s way; and, spurning the victim of God’ s choice, which was crouching at his feet, and whose offered blood, crying for mercy on his behalf, might have saved him, he chose his own victim, and with a brother’ s hand he shed a brother’ s blood, blood which cried for vengeance on the murderer’ s head. How short the step from the richest offers of mercy to a final reprobation! Reject the preaching of the cross today, and tomorrow you may be sealed in final impenitency. And let the believer learn from this narrative how to present all his offerings to God. They must all have reference to the blood of Christ. (C. P. Carey, M. A.)Envy Beware of envy; it was one of the first windows that corrupt nature looked out at; a sin that shed the first blood. Cain’ s envy hatched Abel’ s murder. (W. Gurnall.)The first murder I. CAIN’ S CRIME. Anger and hatred are the seed of murder. We need to pray always: “ Incline our hearts to keep this law.” II. CAIN’ S . “ Am I my brother’ s keeper?” 1. Defiance of God. 2. Disregard of humanity. III. CAIN’ S . 1. Fruitless toil. 2. A restless life. IV. CAIN’ S REMORSE. If we wish to avoid the way of Cain, let us-- 1. Subdue angry feelings. 2. Love our neighbour. 3. Confess our sins to God, instead of trying to conceal them. 4. Ask God for pardon, instead of trying to flee from His face. (W. S. Smith, B. D.)Unbelief working by wrath, malice, and envy I. THE LORD DID NOT ALL AT ONCE FINALLY REJECT CAIN; on the contrary, He gave him an opportunity of finding acceptance still, as Abel had found it. The very intimation of his rejection, made to him immediately upon the first offence, was a merciful dealing with Cain, and ought to have been so received by him, and improved for leading him to humiliation, penitence, and faith. Instead of being humbled, however, he is irritated and provoked. Still, the Lord visits him, and graciously condescends to plead and expostulate with him. “ Why art thou wroth? and why is thy countenance fallen?” Wilt thou mend matters by thine angry and sullen gloom? Nay, there is a more excellent way. Retrace thy steps. Do as Abel did. And if like him thou doest well, thou canst have no doubt of thine acceptance. Thy rueful and downcast looks will be elevated into the gladness of a spirit in which there is no guile. But, on the other hand, beware. If thou rejectest the only true and effectual remedy--if thou doest not well--think not that any passionate complaints or moody discontent of thine will avail for thy relief. Sin--the sin to which by complying with its solicitations thou hast given the mastery over thee--is not thus to be got rid of. Nay, thou canst not keep it at a distance, or even at arm’ s length. It lieth at thy door; ever crouching for thee; ever ready to fawn upon thee for further concessions, or to grasp thee in its fangs of remorse and shame and terror. Cain would not be subject to the law of God--nor would he submit himself to the righteousness of God. He thought that he did well to be angry. And as his wrath could not reach the great Being of whom chiefly he complained, he vented it on his brother, who was within his reach. Being of the wicked one, he slew his brother. II. Returning from the field, CAIN NOT, , TO REVISIT THE --the very “ presence of the Lord” ; for it is afterwards said that upon receiving his sentence he went out from thence (Genesis 4:16). He seems to think that he may calmly meet both his parents and his God. He even assumes an air of defiance. Thus the infidel regards religion, in the persons of its professors, as insulting and injurious to himself. He is not its keeper. It is no concern of his to save its credit or its character; rather he may be justified in putting it out of his way as best he can. III. But Cain, though thus far spared, WAS MADE FULLY AND AWARE OF THE DIVINE . He had hitherto been a tiller of the ground; and the ground, though cursed for man’ s sake, yielded a return to his toil. This employment of a cultivator of the soil seems originally to have possessed a certain preeminence of rank, and it had this manifest advantage, that it was a stationary occupation--a settled line of life. It permitted those who engaged in it to remain quietly resident in their hereditary domains, and to exercise their hereditary dominion. Above all, it left them in the neighbourhood of the place where the Lord manifested His presence--the sanctuary--the seat and centre of the old primeval religion. But Cain was henceforth to be debarred from the exercise of his original calling; at least on the spot where he had previously enjoyed his birthright privileges. For not only is the ground cursed to him--he is “ cursed from the earth.” (R. S. Candlish, D. D.)The progress of sin The last chapter described the origin of sin; our narrative develops its progress. Eve was tempted by an external object of pleasure. Cain allowed his heart to be impregnated with the poison of jealousy; the mother was disobedient in the hope of obtaining a high intellectual boon, the son sinned merely to destroy the happiness of another without thereby increasing his own; the former brought death into the world, the latter murder. The sin of Eve marked the period when the innocence of childhood is endangered by the consciousness of good and evil, and when the first act of free will is also the first error; the deed of Cain describes the more advanced epoch of manhood when the strife and struggle with practical life is hottest; when the heart is assailed by numberless perils and collisions; when ambition excites the imagination; and the welfare of competition taxes and stimulates all the energies of man. The first sin was against God; the second both against God and a brother. But the source of either was the covetous desire of the heart. The Bible reminds man, incessantly, that within himself is the spring of life and death. (M. M.Kalisch, Ph. D.)Murder of a brother Sir George Sands, a gentleman living in Kent, had two sons, grown up to that age wherein he might have expected most comfort from them; but in the year 1655, the younger of them, without any apparent provocation, did in a most inhuman manner murder his brother, as he lay sleeping by him in bed; first, he beat out his brains with a hatchet, and then, observing his poor victim to be still lingering in life, he stabbed him seven or eight times in and about the heart; after which, he went to his aged father and told him of it, glorying in his in human and dastardly deed. (N. Wanley.) Genesis 4:9 Am I my brother’ s keeper?Exaggerated individualism The feeling of our sonship to God in Christ is a topic which requires to be constantly dwelt upon, because our conventional acceptance of such a relationship is apt to be compatible with a life which has no real apprehension of it. I. Of the dangers which are partly rooted in our animal nature and partly fostered and intensified by the drift of our time, the one likely to press most heavily on us is that of exaggerated Individualism. Where this is not tempered by an infusion of the religious spirit, we find it working with a disintegrating power, and in various ways vitiating both our personal and social life. II. Almost every advance of civilization which distinguishes our century has tended to give this principle some new hold on the common life. There is no corner of society, commercial or social, political or artistic, which it does not invade. The volume of its force is intensified as wealth increases and easy circumstances become more common. Our time is preeminently a time of materialistic egoism. III. The evolutionist, telling us of the growth of all our sentiments, taking us back to germinal forms and then leading us upward through struggle and survival, makes the ruling motive in every early life essentially egoistic. The question arises, Where and how is this motive to change its character? Is this last utterance to be still but an echo of the primeval question, “ Am I my brother’ s keeper?” IV. But we cannot rest in this conclusion. There is no possibility of rest until we have settled it with ourselves that our higher consciousness gives us touch of the reality of the Divine and everlasting, when it declares that we are the children of God, and if children, then heirs, joint heirs with Christ. This we believe to be the last word for us on the mystery of our being and destiny. (J. Percival.)Brotherhood The first time the relationship of brotherhood is brought before us in Scripture does not present it in the most harmonious or endearing aspect, and yet the very rivalry and resentment which were engendered by it give an incidental sign of the closeness of the tie which it involves. I. The brother tie is one whose visible and apparent closeness of necessity diminishes under the common conditions of life. II. Although it is a link whose visible association vanishes, it ought never to be an association which fades out of the heart. There is always something wrong when a relationship like this disappears behind maturer attachments. III. Whether from the hearth of home or from the wider range of brotherhood which the commonwealth supplies, the pattern and inspiration of true brotherhood is found in Christ, the Elder Brother of us all. (A. Mursell.)The gospel of selfishness “ Am I my brother’ s keeper?” This is the very gospel of selfishness, and a murderer is its first preacher. The gospel of selfishness is, that a man must take care of his own interests; and out of that universal self-seeking, provided it be wise and restrained, will come the well-being of all. I. This is an age of rights rather than of duties. It is very notable that there is almost nothing about rights in the teaching of Christ. The Lord seeks to train the spirit of His followers into doing and suffering aright. By preaching love and duty, the gospel has been the lawgiver of nations, the friend of man, the champion of his rights. Its teaching has been of God, of duty, and of love; and wherever these ideas have come, freedom and earthly happiness and cultivation have followed silently behind. II. Our age needs to be reminded that in one sense each of us has the keeping of his brethren confided to him, and that love is the law and the fulfilling of the law. The rights of men to our love and consideration, rest upon an act of Divine love. Their chartered right to our reverence is in these terms: That God loved them, and sent His Son to be the propitiation for their sins; and the Saviour set to it His seal, and signed it with His blood. (Archbishop Thomson.)Cain and Abel I. LET EVERY FULLY AND THE FACT THAT HE IS HIS BROTHER’ S KEEPER. There is an old French proverb to the effect that “ nobility has its obligations,” the neglect to remember and act upon which resulted in the rapine and blood of the French Revolution. Position has its special responsibilities, which can not safely be disregarded, and when one is fully convinced of the fact that he is “ his brother’ s keeper,” he will be anxious to meet the liabilities of the situation. And a right-minded person will not merely accept the fact under compulsion. He will be glad that things are as they are. What wide ranges of usefulness are open before him. What an opportunity he has to impress himself for good upon multitudes around him, and even upon times remote. And that empire of gracious influence is the lordliest and most satisfying of all sovereignties. How the world loves to keep alive the names of single men who have made their personality felt in helpful directions. Scores of Union generals deserved well of their country, but Sheridan, riding “ from Winchester twenty miles away,” and turning disaster into victory by the simple power of his presence, receives the applause of thousands who have forgotten the names of equally loyal leaders. It is a great thing to have an efficient part in determining the destiny of others, to have control of the rudder that may steer them away from dangerous coasts and out into wide seas of prosperity. II. EVERY OUGHT TO MAKE THE OF HIS DUTY AS HIS BROTHER’ S KEEPER A MATTER OF THOUGHT AND PRAYER. It is not enough merely to accept our responsibility as an article of creed, and then lay it away on the shelf as a matter proved and concluded. How will this thing, if I do it, or leave it undone, affect others? is a question that ought to be asked and answered all the time. And especially ought we to take counsel of God, not as to how little we can consistently d ,, but as to how much we can possibly do in this direction. III. IN MATTERS OF DOUBT, A SHOULD LEAN TO THE SAFE SIDE. It was a rule of President Edwards never to do anything about whose influence he had a question unless he was equally in doubt as to whether the not doing it might not have as bad, or a worse, effect. That is a hard rule to follow, but it is certainly a safe one. Men will never be turned away from God and religion because we deny ourselves what seem to us legitimate pleasures for fear of the evil influence we may exert. That very sacrifice will evidence a genuineness and depth of conviction which is the strongest of all arguments to the truth and worth of religion. (E. S.Atwood, D. D.)Earthly relationship the medium of spiritual influence I. THAT EARTHLY INVOLVE THE DUTY OF CARE. Relation, taken in its widest sense, if not the ground of all moral obligation, is certainly intimately connected therewith. No man can be a parent, a son, or a master, without being specially bound to care for his own. Men have to provide for their households in earthly things, and ought to in spiritual. In proportion to the closeness of the relationship is the force of the obligation. II. THAT EARTHLY AFFORD FOR THE OF THIS DUTY. God has constituted the varied relationships of life for purpose of promoting the moral good of man. Opportunity and power should be voluntarily used. Families have little thought of the opportunity they have of bringing each other to Jesus. III. THAT AS THE SPIRIT OF CHRIST OR OF IS , WILL THIS DUTY BE OR . Sin, whose essence is selfishness, is a severing principle. But Christ’ s spirit is a spirit of love. We must come to Christ ourselves to get the incentive to this duty. IV. THAT THE OF THIS DUTY AN ACCOUNT WILL BE . And the Lord said unto Cain, etc. Vain will be excuse. God will speak. So will conscience. V. THAT EARTHLY , TO THE MANNER IN WHICH THEY ARE USED, BECOME AN ETERNAL OR BANE. (Homilist.)The word of Cain All men, the poor, the ignorant, the fallen, the heathen, are our brethren. Such is the Christian notion of humanity. We are, therefore, the keepers of our brethren. Man is two fold; he has a body and a soul. Thence for us a two-fold mission: we are called to alleviate the miseries of the body, and to save souls. Jesus Christ has been brought into contact with both these forms of suffering. Let us examine His conduct in reference to them. I. THE OF THE BODY. Christ has come into contact with them under their two most common forms--sickness and poverty. What He has done for their victims all the gospel tells. We see Him ever surrounded by the poor and the sick. He has a partiality for their society. With what tender solicitude He treats them! And mark the results of this sublime teaching. The faithful Church has always regarded the poor as the representatives of Christ. II. That is what Christianity has done towards alleviating the miseries of the body; but that is only a part of its mission. ABOVE THE BODY THERE IS THE SOUL. The soul is man eternal. If we must sympathize with the temporal interests of our fellow men, what shall it be when their souls are in question? But if I have understood what is my soul, if I have felt that it constitutes my dignity, my greatness, and my true life, then will I endeavour to awaken that life in others. III. THIS MISSION, HOW DO WE FULFIL IT? What, in the first place, shall we say of those who do not fulfil it at all? There are people who believe they are saved and who have never loved. If selfishness has never prompted you to utter the words of the text, have you never uttered them from discouragement? There are times when the thought of all that ought to be done pursues and paralyses us. Let us therefore learn of Christ. But I hear your final objection: Yes, say you, we are ready to work, but on condition that our labour shall produce some results. And then follows the sad story of those vain efforts, of those humiliating failures, of those discouragements which every Christian knows and might in his turn recount. To all these objections let me again reply, “ Look to Jesus!” Did He succeed on earth? (E. Bersier, D. D.)My brother’ s keeper I. THAT GOD DOES HOLD MAN FOR THE SAFETY AND WELFARE OF HIS FELLOW MEN. 1. For their temporal welfare. 2. For their moral condition. 3. For their religious well-being. II. THAT THE WELL- THEIR AND ACT UPON IT. 1. By attending to their bodily condition. Hospitals, almshouses, refuges, etc. 2. By caring for their souls. (Homilist.)The claims of a perishing world upon Christian zeal and liberality founded in human fraternity I. THAT THE WHOLE HUMAN RACE ARE ONE FAMILY AND STAND IN OF TO EACH OTHER. To prove this, it is necessary only to remark two things-- 1. God has made us all of one blood. 2. We have all proceeded from the same pair. II. THAT IT IS OUR DUTY TO CARE FOR OUR . 1. The law of consanguinity requires it. This law dictates affection and sympathy. 2. The law of God requires it. “ Thou shalt love thy neighbour as thyself.” 3. Our common Christianity requires it. It enjoins love to God; but we cannot love God without loving our brother also (1 John 4:20). It enjoins an imitation of the example of Christ; but Christ so loved the world as to die for it. It enjoins obedience to Christ; but He commands His gospel to be preached in all the world. III. THAT THOSE EVILS WHICH BEFALL OUR THROUGH OUR ARE UPON US. To illustrate this let me suppose a few cases. 1. That any of your brethren were compelled to perform a long and dangerous voyage, and that they were total strangers to navigation, and without a single chart or compass; and suppose that you abounded in charts and compasses, and in skilful navigators; and that you refused to grant them either the one or the other; and suppose these should all perish, to whom would their loss be ascribed? To you. Or suppose-- 2. That they were compelled to journey through a land of pits and precipices, abounding in beasts of prey; and that they were ignorant of the path to be pursued, and knew not where the pits and precipices were, and had nothing by which they could defend themselves from the beasts; and suppose you had it in your power to furnish them with a guide and a sufficient defence, but did not, and that they should in consequence perish; their blood would be upon your head. Or suppose-- 3. That they were dying of disease, without the knowledge of any remedy; and suppose you were in possession of an infallible one, and that you withheld it; their death would be at your door. In each case the consequences would be as fatal as if you had by some positive act, as that of Cain, destroyed them. IV. THAT WE HAVE BEEN TO THE ETERNAL OF OUR , AND TO THOSE OF THE HEATHEN PART OF THEM IN . (Sketches of Sermons.)God’ s question and man’ s answer I. GOD’ S --“ Where is Abel thy brother?” Has God a right to expect this knowledge at our hands? He has; and that on many accounts. 1. For instance, there is the constitution of our nature. When man was created, the whole race were involved in one parent, they all sprang from one root; so that there was provision made for forming a family, and for brotherly feeling among them. God, therefore, reasonably expects that we should all feel a kindly interest and concern in one another’ s welfare. 2. We might argue the same from the covenant in which we were all wrapped up, to stand or fall together; from the law, which requires us to love our neighbour; and, above all, from the gospel. Has the great God loved me, pitied me, been patient with me, and at a great, unspeakable cost saved me; and shall I not be ready to deny myself and make sacrifices, in order to save and bless my fellow men? II. MAN’ S ANSWER--“ I know not; am I my brother’ s keeper?” Here is a two-fold plea--the first, ignorance; the second, an insinuation that God has no right to expect such knowledge at his hand. 1. Cain excused himself on the ground of ignorance. This is either true or false. (1) If true, then he is guilty, because he has had abundant opportunity of knowing, and ought to know. And so with yourselves. You know about your neighbour’ s outward estate; should you not know about his spiritual condition? (2) But Cain’ s plea, “ I know not,” was really false. He did know where Abel was. And so you do know that many around you, perhaps closely connected with you, are tempted, ensnared, perishing. 2. Cain denies that God has a right to expect that he should take trouble about Abel. “ Am I my brother’ s keeper? Have I anything to do with him, any charge of him? Can he not take care of himself?” Is not this the feeling in many hearts? You say, Am I that poor wretch’ s keeper? What have I to do with him? He has no claim upon me. I have other work to do, other interests to attend to. But look again, Is he thy brother; and has he no claim upon thee? (J. Milne.)The examination of Cain The world was yet young, and there were no judicatories to take cognizance of offences; therefore did God, who, though His creatures had rebelled against Him, still hold in His hands the government of the world, come forth from His solitude, and make “ inquisition for blood.” But why--omniscient as God was, and, by His own after statement, thoroughly cognizant of the guilt of Cain--why did He address the murderer with the question, “ Where is Abel thy brother?” in place of taxing him at once with the atrocious commission? Assuredly there could have been no need to God of additional information: it was in no sense the same as at a human tribunal, where questions are put that facts may be elicited. And in following this course, God acted as He had done on the only former occasion when He had sat, as it were, in judgment on human offenders (see Genesis 3:9; Genesis 3:11; Genesis 3:13). But the method of question is again employed, so soon as there is again a human offender to be tried. “ The Lord said unto Cain, Where is Abel thy brother?” It can hardly be doubted that, in all these instances, the gracious design of God was to afford the criminals opportunity of confessing their crimes. You must be aware how, throughout Scripture, there is attached the greatest importance to confession of sin, so that its being forgiven is spoken of as though it depended upon nothing but its being acknowledged. “ If we confess our sins,” says the evangelist, “ God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” And did the crime, then, of Cain come within the range of forgiveness? Supposing it to have been confessed, might it also have been pardoned? The crime had been fearful; and we must believe that, in any case, the moral Governor of the universe would have so treated the criminal as to mark His sense of the atrociousness of that which he had done. But there is no room for doubt that there was forgiveness even for Cain; even then there was blood which spake better things than that of Abel, the blood of Him who, on the cross, besought pardon for His murderers, and who, in thus showing that His death made expiation even for its authors, showed also that there was no human sin which its virtue would not reach. But if Cain might have been pardoned, had he been but penitent, where was the contrite sinner who need despair of the forgiveness of his sins? Ay, it is thus that the questions under review might have served as a revelation, during the infancy of the world, of the readiness of the Almighty to blot out our iniquities as a cloud, and as a thick cloud our sins. But let us now observe the manner in which Cain acted, whilst God was thus graciously endeavouring to lead him to repentance. If we had not abundant evidence, in our own day--yea, in our own cases--of the hardening power of sin, we might wonder at the effrontery which the murderer displayed. Did he, could he, think that denial would avail anything with God, so that, if he did not confess, he might keep his crime undetected? It may be that it was not in mere insolence that Cain affirmed to God that he knew nothing of Abel; he may have been so blinded by his sin as to lose all discernment of the necessary attributes of God, so that he actually imagined that not to confess would be almost to conceal. Under this point of view, his instance ought to serve as a warning to us of the deadening power of wrong-doing, informing us that there is no such ready way of benumbing the understanding, or paralysing the reason, as the indulging passion, and withstanding conscience. But Cain did more than assert ignorance of what had happened to Abel: he taxed God with the unreasonableness of proposing the question, as though it were a strange thing to suppose that he might concern himself with his brother. “ Am I my brother’ s keeper?” There were then no brothers in the world but Cain and Abel; and he who could insolently ask, “ Am I my brother’ s keeper?” when that brother was missing, might have been convicted, by those very words, of a fierceness which was equal to murder, and an audacity which would deny it even to God. But we wish to dwell for a moment on this question of Cain as virtually containing the excuse which numbers in our own day would give, were God to come visibly down, and make inquisition for blood. But we have how to consider to what God appealed in the absence of confession from the murderer himself: He had striven to induce Cain to acknowledge his guilt; but, failing in this, He must seek elsewhere for evidence on which to convict him. And where did He find this evidence? He made the inanimate creation rise up, as it were, against the assassin, and dumb things became eloquent in demanding his condemnation. “ The voice of thy brother’ s blood crieth unto Me from the ground.” Who has not read, who has not heard, how murderers, though they have succeeded in hiding their guilt from their fellow men, have seemed to themselves surrounded with witnesses and avengers, so that the sound of their own foot tread has startled them as if it had been the piercing cry of an accuser, and the rustling of every tree, and the murmur of every brook, has sounded like the utterance of one clamorous for their punishment? It has been as nothing that they have screened themselves from those around them, and are yet moving in society with no suspicion attaching to them of their having done so foul a thing as murder. They have felt as though, in the absence of all accusation from beings of their own race, they had arrayed against themselves the whole visible creation, sun and moon and stars and forests and waters growing vocal that they might publish their crime. And I know not whether there may be anything more in this than the mere goading and imaging of conscience; whether the disquieted assassin, to whose troubled eye the form of his victim is given back from every mirror in the universe, and on whose ear there falls no sound which does not come like the dying man’ s shriek, or the thundering call of the avenger of blood--whether he is simply to be considered as haunted and hunted by his own evil thoughts, or whether he be indeed subjected to some mysterious and terrible influences with which his crime has impregnated and endowed the whole material system. I cannot help feeling, when I consider the language of our text, as though there might be more than the mere phantasms of a diseased and distracted mind in those forms of fear, and these sounds of wrath, which agitate so tremendously the yet undiscovered murderer. It may be that, fashioned as man is out of the dust of the earth, there are such links between him and the material creation that, when the citadel of his life is rudely invaded, the murderous blow is felt throughout the vast realm of nature; so that, though there be no truth in the wild legend that, if the assassin enter the chamber where the victim is stretched, the gaping wounds will bleed afresh, yet may earth, sea, air, have sympathy with the dead, and form themselves into furies to hunt down his destroyer. But it is not exclusively, nor even chiefly, as indicating a possible, though inexplicable. Sympathy between material things and the victim of the murderer, that we reckon the statement before us deserving of being carefully pondered. Setting aside this sympathy, there is much that is very memorable in the appeal of God to a voice from Abel’ s blood, when there were other witnesses which might have been produced. Had not the soul of Abel entered the separate state? was not his spirit with God? and might not the immortal principle, violently detached as it had been from the body, have cried for vengeance on the murderer? We read in the Book of Revelation of “ the souls of them that were slain for the Word of God, and for the testimony which they held.” And of those souls we are told that “ they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” It may, therefore, be that the souls of the dead cry for judgment upon those who have compassed their death: why, then, might not the soul of Abel, rather than his blood, have been adduced by God? Even had it been silent, surely its very presence in the invisible world gave a more impressive testimony than the stream which had crimsoned the ground. In answer to this, we are to consider, in the first place, that it did not please God to vouchsafe any clear revelation of the invisible state, during the earlier ages of the world. That Abel had fallen by the hand of his brother was the most terrible of all possible proofs that the original transgression had corrupted human nature to the core. But it would have done much--not indeed to counterbalance this proof, but to soften the anguish which it could not fail to produce--had there been any intimation that the death of the body was not the death of the man, and that Cain had but removed Abel from a scene of trouble to one of deep repose. This, however, was denied them: they must struggle on through darkness, sustained only by a dim conjecture of life and immortality. Indeed, indeed, I know not whether there be anything more affecting in the history of our first parents. Oh, bless God, ye who have had to sorrow over dead children, that ye live when life and immortality have been brought to light by the gospel. Yours has not been the deep and desolate bitterness of those on whom fell no shinings from futurity. Unto you have come sweet whisperings from the invisible world, whisperings as of the one whom you loved, telling you of a better land, where “ the wicked cease from troubling, and the weary are at rest.” But alas for Adam and Eve! theirs was grief, stern, dark, unmingled. But, indeed, there are better things to be said on the fact that it was Abel’ s blood, and not his soul, which found a voice to demand vengeance on the murderer. We know not how Abel, the first martyr, died. Oh, I cannot but think that in God’ s reference to the blood of Abel as the only accuser there was a designed and beautiful lesson as to the forgiveness of injuries. You know that, in the gospel, our obtaining forgiveness from God is made conditional on our forgiving those by whom we may be wronged. “ For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” And was not the same truth taught, by example, if not by word, from the earliest days, seeing that, when God would bring an accusing voice against Cain, He could only find it in the dumb earth reeking with blood, though the soul of Abel was before Him, and might have been thought ready to give witness with an exceeding great and bitter cry? Abel forgave his murderer, otherwise could he not have been forgiven of God; and we learn that he forgave his murderer from the fact that it was only his blood which cried aloud for vengeance. Thus is there something very instructive in the absence of any voice but the voice from the ground. There is also matter for deep thought in the fact that it was blood which sent up so penetrating a cry. It was like telling the young world of the power which there would be in blood to gain audience of the Most High. What was there in blood that it could give, as it were, life to inanimate things, causing them to become vocal, so that the very Godhead Himself was moved by the sound? The utterance, we think, did but predict that when one, to whom Abel had had respect in presenting in sacrifice the firstlings of his flock, should tall, as Abel fell, beneath the malice of the wicked, there would go up item the shed blood a voice that would be hearkened to in the heavenly courts, and prevail to the obtaining whatsoever it should ask. Blessed be God that this blood does not plead for vengeance alone. It does plead for vengeance on the obdurate, who, like Cain, resist the invitation of God; but it pleads also for pardon of the murderers, so that it can expiate the crime which it proves and attests. (H. Melvill, B. D.)Am I my brother’ s keeper? The cool impudence of Cain is an indication of the state of heart which led up to his murdering his brother; and it was also a part of the result of his having committed that terrible crime. He would not have proceeded to the cruel deed of bloodshed if he had not first cast off the fear of God and been ready to defy his Maker. Having committed murder, the hardening influence of sin upon Cain’ s mind must have been intense, and so at last he was able to speak out to God’ s face what he felt within his heart, and to say, “ Am I my brother’ s keeper?” This goes a long way to explain what has puzzled some persons, namely, the wonderful calmness with which great criminals will appear in the dock. I remember to have heard it said of one who had undoubtedly committed a very foul murder, that he looked like an innocent man. He stood up before his accusers as calmly and quietly, they said, as an innocent man could do. I remember feeling at the time that an innocent man would probably not have been calm. The distress of mind occasioned to an innocent man by being under such a charge would have prevented his having the coolness which was displayed by the guilty individual. Instead of its being any evidence of innocence that a man wears a brazen front when charged with a great crime, it should by wise men be considered to be evidence against him. Save us, O God, from having our hearts hammered to the hardness of steel by sin; and daily keep us by Thy grace sensible and tender before Thee, trembling at Thy word. The very same thing, no doubt, lies at the bottom of objections to Bible truths. There are some who do not go to Scripture to take out of it what is there, but seeing what is clearly revealed, they then begin to question and judge and come to conclusions according to their notions of what ought to have been there. Nay, but, O man, who art thou that repliest against God? If He says it, it is so. Believe it. Now, let us look quietly at what Cain said. He said to the Lord, “ Am I my brother’ s keeper?” May the Holy Spirit guide us in considering this question. I. First it is to be noted that MAN IS NOT HIS BROTHER’ S KEEPER IN SOME SENSES. There is some little weight in what Cain says. 1. For instance, first, every man must bear his own responsibility for his own acts before Almighty God. It is not possible for a man to shift from his own shoulders to those of another his obligations to the Most High. 2. And again, no one can positively secure the salvation of another, nay, he cannot even have a hope of the salvation of his friend, so long as that other remains unbelieving. 3. And here let me say, in the next place, that those do very wrongly who enter into any vows or promises for others in this matter, when they are quite powerless. 4. It is proper here to say that the most earnest minister of Christ must not so push the idea of his own personal responsibility to such an extreme as to make himself unfit for his work through a morbid view of his position. If he has faithfully preached the gospel, and his message is rejected, let him persevere in hope, and not condemn himself. II. So now, secondly, IN A HIGH DEGREE WE ARE, EACH ONE OF US, OUR BROTHER’ S KEEPER. We ought to regard ourselves in that light, and it is a Cainish spirit which prompts us to think otherwise, and to wrap ourselves up in hardheartedness and say, “ It is no concern of mine how others fare. Am I my brother’ s keeper?” Far from that spirit let us be. 1. For, first, common feelings of humanity should lead every Christian man to feel an interest in the soul of every unsaved man. 2. A second argument is drawn from the fact that we have all of us, especially those of us who are Christians, the power to do good to others. We have not all the same ability, for we have not all the same gifts, or the same position, but as the little maid that waited on Naaman’ s wife had opportunity to tell of the prophet who could heal her master, so there is not a young Christian here but what has some power to do good to others. Converted children can lisp the name of Jesus to their sires and bless them. We have all some capacity for doing good. Now, take it as an axiom that power to do good involves the duty of doing good. 3. Another argument is very plainly drawn from our Lord’ s version of the moral law. What is the second and great commandment according to Him? “ Thou shalt love thy neighbour as thyself.” 4. Yet again, without looking to other men’ s souls, we cannot keep the first of the two great commands in which our Lord has summarised the moral law. 5. Once more. To the Christian man, perhaps, the most forcible reason will be that the whole example of Jesus Christ, whom we call Master and Lord, lies in the direction of our being the keeper of our brother; for what was Jesus’ life but entire unselfishness? What was said of Him at His death but that “ He saved others: Himself He could not save” ? 6. Let the thought next rise in our minds that we are certainly ordained to the office of brother keeper, because we shall be called to account about it. Cain was called to account. “ Where is Abel thy brother?” (1) Take first those who are united to us by the ties of flesh, who come under the term “ brethren,” because they are born of the same parents, or are near of kin. Where is John? Where is Thomas? Where is Henry thy brother? Unsaved? Without God? What have you ever done for him? How much have you prayed for him? How often have you spoken to him seriously about his state? What means have you used for his instruction, persuasion, conviction? See to this, that ye begin at once earnestly seeking the salvation of relatives. (2) But, beloved, we must never end there, because brotherhood extends to all ranks, races, and conditions; and according to each man’ s ability he will be held responsible about the souls of others whom he never saw. Where is Abel thy brother? Down in a back street in London. He is half-drunk already. Have you done anything, friend, towards the reclaiming of the drunkard? Where is your sister?--your sister who frequents the midnight streets? You shrink back and say,” She is no sister of mine.” Ay, but God may require her blood at your hands, if you thus leave her to perish. Have you ever done anything towards reclaiming her? City merchant, where are the poor men that earned your wealth? (3) One thing more upon this calling to account. The more needy, the more destitute people are, the greater is their claim upon us; for according to the account book--need I turn to the chapter? I think you recollect it--they are the persons for whom we shall have mainly to give an account: “ I was an hungered, and ye gave Me no meat; I was thirsty, and ye gave Me no drink; I was sick and in prison, and ye visited Me not; naked, and ye clothed Me not.” 7. Now, I close this second head about our really being our brother’ s keeper by saying this--that there are some of us who are our brother’ s keeper voluntarily, but yet most solemnly, by the office that we hold. We are ministers. O brother ministers, we are our brother’ s keepers. III. IT WILL BE HIGH ON OUR PART IF, FROM THIS NIGHT FORWARD, WE SHIRK DUTY OF BEING OUR BROTHER’ S KEEPER. 1. I will set it very briefly in a strong light. It will be denying the right of God to make a law, and to call upon us to obey it, if we refuse to do as we are bidden. 2. Notice, next, that you will be denying all claim on your part to the Divine mercy; because if you will not render mercy to others, and if you deny altogether your responsibility to others, you put yourself into the position of saying, “ I want nothing from another” --consequently, nothing from God. Such mercy as you show, such mercy shall you have. 3. Indeed, there is this about it too--that your act is something like throwing the blame of your own sin upon God if you leave men to perish. When Cain said, “ Am I my brother’ s keeper?” he meant, probably, “ You are the preserver of men. Why did You not preserve Abel? I am not his keeper.” Some throw on the sovereignty of God the weight which lies on their own indolence. 4. And again, there is to my mind an utter ignoring of the whole plan of salvation in that man who says, “ I am not going to have any responsibility about others,” because the whole plan of salvation is based on substitution, on the care of another for us, on the sacrifice of another for us; and the whole spirit of it is self-sacrifice and love to others. If you say, “ I will not love” --well, the whole system goes together, and you renounce it all. If you will not love, you cannot have love’ s benediction. 5. Last of all, it may turn out--it may turn out--that if we are not our brother’ s keeper, we may be our brother’ s murderer. Have any of us been so already? (C. H. Spurgeon.)Responsibility for welfare of others I. That an enlightened regard to the spiritual and eternal interests of others is recognized as a duty by nature and revelation, none of you, I trust, is disposed to question. You have only to look into the law, written by the finger of God, to know that six out of the ten requirements are based upon this very principle. Nor must this interest in the well-being of others be confined to the narrow circle of relatives and friends. How different is the world--contracted, selfish, and reckless of the misery of others, inasmuch as it does not regard the sufferings it may produce, provided its own imagined interests are secured! II. That all are furnished with means and opportunities less or more available for the discharge of this duty. This duty, as enjoined on human beings, presupposes many evils to be removed, many wants to be supplied, and much suffering to be mitigated and relieved. And where is the individual to whom God has not, in some degree, imparted the means of promoting this great end? (J. MacGilchrist.)Man his brother’ s keeper I. One of the most terrible effects of sin on humanity is the obliteration of the sense of personal responsibility. II. The tendencies of infidel science in our day are strongly in the line of this perverse and morally stultifying effect of depravity. III. The family institution was ordained as the first and fundamental condition of society, in order to imbed the idea of responsibility in the very foundation and structure of society. IV. The strongest tendencies of the times are antagonistic to the sense of personal responsibility. V. Jesus came into the world to restore and enthrone again in the human mind and conscience the great doctrine of strict individual accountability to God on high. (J. M. Sherwood, D. D.)Man, the keeper of man The person who first asked this question was a man whose heart was, at the time, filled with evil passions, and his hands stained with a brother’ s blood. It was Cain. Yes, thou guilty Cain, thou art thy brother’ s keeper. He was given thee to love. He was given thee that thou mightest do him good. 1. “ Am I my brother’ s keeper?” each one should say to himself. It is answered, “ Yes, you are.” But how? Take the following as some of the instances in which your brother has a claim upon your kindly offices. You are your brother’ s keeper, inasmuch as you are bound by ties, both of humanity and religion, to care for him, and to do him all the good you can. The humblest and the poorest can, in some way or other, help forward every agency for good, in the prosperity of which they take a hearty interest. Money may be given--if ever such a trifle, it betokens the mind of the giver. Trouble may be given--wherever pains are bestowed with a good intent, God will return some fruit. And the most destitute can always give prayer--when this comes from a fervent heart, it does great things. In your private sphere you can do much for your brother’ s good. You can show him little acts of kindness: you can relieve some of his smaller wants: you can help him in one or more of those numberless ways which readily suggest themselves to a benevolent disposition. You are your brother’ s keeper in the exercise of your influence. Every man has influence. The good man has influence, and the bad man has influence. The rich man has influence, and the poor man has influence. The aged person has influence, and the veriest child has influence. 2. But we will pass on to notice, secondly, the good results which may reasonably be expected to follow a more general and more conscientious observance of this Christian duty. “ A little leaven leaveneth the whole lump.” A little moral, godly principle constantly manifested before the eyes of those with whom you mix, could not fail of diffusing itself, even though it should be your manner of life rather than your words that indicated your possession of it. Your brother would be made to feel that you are his keeper, although he might not openly acknowledge you to be so. You would be the best of preachers, the best of patriots, the best of philanthropists; and many whom your silent influence had won would be sure, at the judgment day, to rise up with you and confess their obligation. (F. W.Naylor, B. A.)Social duties Such was the answer of the first Deist, the first infidel, and the first murderer, to God’ s inquiry, “ Where is thy brother?” It was not only a lie (for the father of Cain was a liar from the beginning), but it was a daring jest upon his brother’ s employment. “ Am I his shepherd? Am I answerable for his life? Am I to take care of him as he does of his sheep?” Such is infidelity. It is sin that makes the infidel. He does not believe, not because he cannot, but because he will not. He may talk of morality, and sport himself in his own deceiving, when, like Cain, he says he can worship God as well with the flowers of the field and the fruits of the earth as through the blood of atonement; but when we cut into the core of his heart, we shall find the worm of all rottenness still there, the love of self--we shall find that the only principle of true morality is wanting, the love of God and our brother--we shall find the very element of murder there, the dislike of God and those who love and are like Him. And is not the truth he denied and the principle he rejected this: that man is answerable for his brother’ s life and his brother’ s soul as far as his positive acts can injure, or his neglect destroy? I will not stay to prove this. Cain’ s rejection of it is a proof. Parents, how nearly does this principle affect you in your important relation!--the very relation in which God Himself is pleased to place Himself with regard to His own obedient people, His redeemed ones from earth; for while the angels are called “ the sons of God,” “ the Father hath bestowed on us” this wonderful love, “ that we should be called the sons of God” also; and His Spirit--the Spirit of His Son--teaches us to cry, “ Abba, Father.” God has made you parents. Beings who can never die are entrusted to your care. Your children’ s character is greatly in your hands. Their eternal destiny hangs on your discharge of duty. Watch for their souls as those who must give account. Masters and mistresses, the principle of which we have spoken bears powerfully on your relation. (W. W.Champney.)Five questions 1. The first question is this: Is there no one who stands related to you as a brother?-- (1) By kindred. (2) By religion. (3) By civil community. (4) By the common claims of nature. “ Have we not all,” says Malachi, “ one father,” Adam? and have we not all one mother, Eve? Have we not all the same animal wants? Are we not all exposed to the same infirmities and diseases? Are we not all capable of the same improvements? Are we not all to turn to the same dust? Are we not all heirs of the same immortality? Are we not all redeemed by the same blood of the Lamb? Nothing, therefore, that is human should ever be deemed or felt alien with regard to you. 2. The second question: If you were asked, Where is thy brother? what would truth compel you now to answer? We know what truth would have constrained Cain to answer--“ Oh! I hated him, I envied him; I drew him into a field, and I murdered him; and he lies there dead.” What would you say, if you spoke truth, in answer to this question, Where is thy brother? Perhaps you would be constrained to say, “ Living a few doors off from the subject of want and indigence and hunger, and I having all this world’ s goods, and more than heart could wish, I never send him any supplies.” Or perhaps you would say, “ I have calumniated, I have run down his religion; I have called him a hypocrite, or an enthusiast, or a mercenary.” Or perhaps you would say, “ Oh! I have poisoned his mind with error” ; or, “ I have seduced him by my wicked example.” Or perhaps you would say, “ He hath sinned, and instead of reproving him, I have ‘ suffered sin upon him’” ; “ Hellas been a stranger to the advantages of religion, while I was well acquainted with it; and I have never gone to him and said, ‘ Oh! taste and see that the Lord is good; blessed is the man that trusteth in Him’” ; “ Oh! he is ignorant, and I have not been trying to enlighten him.” Where is he? Why, living in such and such a dark village, where they are perishing for lack of knowledge; or living in the sister island, enslaved by a vile superstition. 3. The third question: Will not your conduct towards your fellow creatures be inquired into as well as Cain’ s? Can you imagine that you are to live as you please even with regard to your fellow creatures? Is not God your Governor as well as your Maker? Are you not God’ s subjects as well as God’ s creatures? 4. The fourth question: If you are guilty, will not your guilt be followed by punishment? Why should God deal with Cain, and suffer you to escape? 5. The last question we have to ask is, If you are guilty and exposed to all this, what should be your concern now? Should it be to seek to deny or to palliate your transgressions? Should you not rather confess your sin, and exclaim with Joseph’ s brethren, “ We are verily guilty concerning our brother” ? (W. Jay.)Cain’ s answer 1. The falsehood of it--“ I know not.” We feel astonished that a man can dare to lie in the presence of his Maker; yet how many lies are uttered before Him by formalists and hypocrites 1 2. The insolence of it--“ Am I my brother’ s keeper?” This man had no fear of God before his eyes; and where this is wanting, regard to man will be wanting also. Even natural affection will be swallowed up in selfishness. (A. Fuller.)Human brotherhood Man is ever a questioner. Man even questions God. But there are different kinds of questioners, as there are of questions. There are docile questioners, there are defiant questioners. “ Am I my brother’ s keeper?” 1. Human sin says mournfully, “ Yes.” See how this was confirmed by Cain’ s vile action. If you have a right (assumed) to sin against a man, you have a right to love him. If he comes into your life and sphere, all reasonable law claims for him blessing rather than blows. 2. Human sorrow says pathetically, “ Yes.” We have a common heritage of sorrow. 3. Human joy says hopefully, “ Yes!” We cannot tell how much of the joy of life depends upon others. 4. Human success says triumphantly, “ Yes!” No such thing as independence. We only succeed so far as our fellow man will let us succeed. 5. Human philanthropy says benevolently, “ Yes.” Look at the development of philanthropy! 6. Human conscience says righteously, “ Yes!” Conscience is the voice of God within us. But no “ quiet conscience” for him who denies that he is his “ brother’ s keeper.” (J. E. Smallow.)Personal relations Am I my brother’ s keeper? The success or failure of this world turns on the question, Is the law of self or the law of love adopted? The same is true of individuals. Is it mutual help of all, or every man for himself against all? Is it Ishmael, hand against every man, or Jesus, bearing others’ burdens, that gives the law of being? Man is constitutionally made to work for and with others. He is full of sympathy, finds in union strength; hence families, railroads, civilization. A thousand minister to the comfort of every breakfast table. Mutual help is the law of angelic nature--they are ministering spirits. Christ carries our sickness and our sins. God is love, and the whole outgoing of love is service. Heaven, the greatest product of the universe, is the outcome of the united effort of men, angels, and God. Cain tries the other way; he destroys what differs from him, that his littleness need not appear, instead of joining the great, and becoming a part of it. That act not only puts away the ideal, destroys the possibility of its help, but also dwarfs him still more. Cain slays himself more than Abel. Sin ravages him more than he can bear. An aristocrat requires a thousand serfs to support him, but slavery harms the master more than the slaves. The latter is simply arrested in his development, the former is developed awry. He cannot see that all art, architecture, agriculture, and literature perishes. So Cain sees not sin, thinks nothing of separation, asks not for pardon, but says, I am punished more than I can bear. He goes from God; all his own nobility is murdered, all his possibility of aspiration after God lies slain. Of the two, the one to be envied is Abel. It is better to have our bodies slain by others, than to slay our own souls. In every relation of life, to servants, workmen, neighbours, households, our nation, all nations, envy must be banished, lest we dwarf ourselves; murder in every degree must be spurned, lest we murder ourselves; love and mutual help must be exercised; for thereby we greaten ourselves. (H. W. Warren, D. D.)Care for the fallen A writer in one of the English reviews relates that during a conversation with George Eliot, not long before her death, a vase toppled over on the mantelpiece. The great writer quickly and unconsciously put out her hand to stop its fall. “ I hope,” said she, replacing it, “ that the time will come when we shall instinctively hold up the man or woman who begins to fall as naturally and unconsciously as we arrest a falling piece of furniture or an ornament.” Genesis 4:10 The voice of thy brother’ s blood crieth The first prayer on record God taught Cain that all facts which take place here, are recorded too; aye, that they need no kind of attendant watcher, who supervising their proceedings shall note them in a book (though for ought we know to the contrary, this is true as well); but that they each have that peculiar quality attached by God to themselves that not a deed of any kind can happen but it becomes a witness in itself and bears record of its own occurrence. The general principles of revelation intimate this idea, and the promise of God that “ He will bring every work and every secret thing into judgment, whether good or bad,” confirms it. And such, I conceive, was the truth conveyed to this fratricide when he heard the appalling words, “ Thy brother’ s blood crieth unto Me from the ground.” Perhaps he had carefully concealed all beneath the sod, and with the greatest attention removed every visible trace to the superficial examiner of any record of his foul proceeding, but he now learnt that things which he thought dumb could raise their voice in the ear of Omnipotence, and that the blood of a brother which he had shed, could rise vocal in the words of prayer. Yes, depend upon it, that each act of your moral life leaves enough of a trace behind it, to give a proof that it has been performed. Nature, ever ready as the handmaid of religion, may instruct us here--let science not precede, but follow after faith: let it be used as I feel it ought to be; not to prove Scripture doctrines, but to illustrate and confirm them, and you will then find what I have so often asserted, that the best commentary on the Word of God will be found in His works! I have said then that, in the moral world, each moral deed leaves enough of evidence behind it in its effects, to bear witness of the fact here after; that each act of man’ s history leaves a record behind it in its effects upon his soul who does it, upon other individuals and upon society, by which it may be traced out, and traced up to its originator. Now look to nature. The astronomer will demonstrate to you, not by a worn pathway in the heavens, but yet with as much certainty as though this existed, the exact line in which divers planets have moved through many thousands of years. The geologist digs into the crust of the earth, and proves beyond all question the former existence of animals long since extinct, and incapable of living in the earth in its present condition, and can show also what food, and what state of earth and atmosphere they enjoyed. Nay, he will descend with you into the quarry, and there point out, to your amazement proofs as clear as you can desire them, which shall satisfy you of the showers of rain which in past ages watered the fair garden of the earth with refreshing distillation. And when accompanying you into the coal shaft, he shall almost bewilder you with yet more mysterious revelations, as he shall point out the mighty forest of gigantic plants, once waving in grandeur and elegance upon the boundless prairie, and which have engraved their beauteous forms upon the solid carbonaceous block; you will then acknowledge (but perhaps only because you cannot longer deny it), that such a principle exists at least in nature that events record themselves. Or, once more, and to speak of things known to most of you. We are told that the Red Indian traces, without doubt or difficulty, the devious path by which the puny game he is pursuing has sought to escape him, and that accustomed to the rapid investigation of the tiniest footprint, he can do so with an ease and accuracy which astounds the traveller. Or, see again the power of chemical analysis! Blend together as many gases or as many fluids as you choose, and lo, obedient to the laws of Him who first created them, they call be severed each again into their respective characteristics, and each component particle shall stand forth in its own pristine original condition. Here assuredly, brethren, we have enough to illustrate, and (I think) to confirm our position. Shall the astronomer tell me the path in which yon planet walked in past centuries, and think you then that it is a difficult task for Him who made that planet to discover the actions of His creatures there? Shall the geologist unfold, from the dark recesses of the deep, the deeds and proceedings of former ages and of former existences, and even show the mark of the falling rain drop; and shall I hope to conceal my sins, either outwardly in the earth or inwardly in my heart, when God shall call them forth? Shall the habit of rapidly tracing out the smallest footstep so strengthen the unlettered Indian that he does so free from trouble, and shall we deem it inconceivable that the moral footprints of human life are trackless through any one step of our probationary way? Shall the hunter follow with unerring precision until he overtakes the victim whom he has resolved to make his prey; and can I look to escape the avenger of God’ s holiness by avoiding him, when, all the while, every step I take in my moral course leaves a record (whether I will it or no), plain and unerring, of the course of life I am leading? Shall the chemical investigator untangle the compounds which ingenuity has mixed, and, setting all free again, distinctly point out the proportions which each component part had in the whole conglomerate, and shall I, by a mingling of bad actions with outwardly good ones, or by an amalgamation of my sins with those of other men, hope thus to prove myself free from all because I may be innocent of some? Ah, no! All nature too shuts me up in difficulty! Each loop hole is barred up and there is no escape I Sinner, sinner, I must confess myself; and, oh, whither shall I flee? The heights of heaven, the depths of hell, the mysteries and mazes of darkness, the rapidity of flight, each, all, fail me together I Fool, madman that I was, shall the sceptic cry out when (too late) he discovers his error presently: for he must learn then that every action of his life has recorded itself even when it was performed; a truth, a principle which nature confirms and illustrates in every particular, and which God taught him when He said to Cain long ago, “ The voice of thy brother’ s blood crieth unto Me from the ground.” (G. Venables, S. C. L.)Sin coming back upon the sinner Two brothers started to go West to seek their fortune. One had money, the other had not. When they got to the frontier, the one without money murdered the other, and taking his money fled to California. Doctors took the head of the murdered man and preserved it in alcohol. No ]proof of the murder could be found. No one was present when the deed was done. The brother was accused, but declared his innocence. No one was there but he and God. He was brought before jury and judge and declared his innocence. The dead face of his brother was brought into court. He gazed on it, he fainted and fell to the floor, and confessed his sin. There is a time when all these unconfessed sins will come in before us, tramp, tramp, tramp, till they all come back. (Dr. Talmage.)Sin its own detective One night in Edinburgh a person awoke to find that his house had been plundered. The alarm was raised, nor was it long ere the officers of justice found a clue. The thief, wounding his hand as he escaped by the window, had left a red witness behind him. The watchman flashed his lantern upon the spot. Drop by drop the blood stained the pavement. They tracked it on and on and ever on, till their silent guide conducted them along an open passage and up a flight of steps, stopping at the door of a house. They broke in and there they found the bleeding hand, the booty, and the pale criminal. And so unless they be forgiven, washed away in the blood of Jesus, shall your sins find you out. (T. Guthrie, D. D.)The punishment of sin We might illustrate the evil of sin by the following comparison: “ Suppose I were gems along a street and were to dash my hand through a large pane of glass, what harm would I receive?” “ You would be punished for breaking the glass.” “ Would that be all the harm I should receive?” “ Your hand would be cut by the glass.” Yes; and so it is with sin. If you break God’ s laws, you shall be punished for breaking them; and your soul is hurt by the very act of breaking them. (J. Inglis.)Everlasting punishment If you cut a gash in a man’ s head you may heal it; but you can never rub out, nor wash out, nor cut out, the scar. It may be a witness against you in his corpse: still, it may be covered by the coffin, or hidden in the grave; but then it is not till decomposition shall take place that it shall entirely disappear. But if you smite a soul, the scar remains: no coffin or grave shall hide it; no revolution, not even the upturning of the physical universe, shall obliterate it; no fire, not even the eternal furnaces of hell, shall burn it out. (Dr. Thomson.)Blood will out! How strangely deeds of blood are disclosed! Two French merchants, relates Clarke, were travelling to a fair, and, while passing through a wood, one of them murdered the other, and robbed him of his money. After burying him to prevent discovery, he proceeded on his journey; but the murdered man’ s dog remained behind. His howling attracted passers-by, who were led to search the spot. The fair being ended, they watched the return of the merchants; and the murderer no sooner made his appearance than the dog sprung furiously upon him. “ Be sure your sin will find you out.” How terribly was this exemplified in the case of Eugene Aram, whose very conscience at last unfolded the tale:-- “ He told how murderers walk the earth Beneath the curse of Cain, With crimson clouds before their eyes, And flames about their brain.” The blood of Abel and the blood of Jesus I. In the first place, JESUS’ BLOOD SPEAKS BETTER THINGS IN GENERAL. What did the blood of Abel say? 1. Was it not the blood of testimony? When Abel fell to the ground beneath his brother’ s club, he bore witness to spiritual religion. Our Lord Jesus Christ, being also a testifier and witness for the faith of God, spake better things than Abel because He had more to speak, and spake from more intimate acquaintance with God. He was a fuller witness of Divine truth than Abel could be, for He brought life and immortality to light, and told His people clearly of the Father. Our Lord Jesus Christ had been in the bosom of the Father, and knew the Divine secret; this secret He revealed to the sons of men in His ministry, and then He sealed it by His blood. 2. Moreover, the blood of Abel spake good things in that it was the proof of faithfulness. His blood as it fell to the ground spake this good thing;--it said, “ Great God, Abel is faithful to Thee.” But the blood of Jesus Christ testifies to yet greater faithfulness still, for it was the sequel of a spotlessly perfect life, which no act of sin had ever defiled; whereas Abel’ s death furnished, it is true, a life of faith, but not a life of perfection. 3. Moreover, we must never forget that all that Abel’ s blood could say as it fell to the ground, was but the shadow of that more glorious substance of which Jesus’ death assures us. 4. It is well to add that our Lord’ s person was infinitely more worthy and glorious than that of Abel, and consequently His death must yield to us a more golden-mouthed discourse than the death of a mere man like Abel. II. Now we will enter the very heart of our text, while we remember that THE BLOOD OF JESUS SPEAKS BETTER THINGS TO GOD than the blood of Abel did. Now, what did Abel’ s blood say to God? It said just this, “ O God, one of Thine own creatures, the product of Thy matchless skill, has been dashed in pieces, and barbarously destroyed.” Yet the blood of Abel said more than this; it said, “ O God, the blood shed here was shed for Thee.” It seemed to say, “ If it were not for love of Thee, this blood had not been shed!” Do you hear, what a cry the blood of Abel must have had, and with what power it arose to heaven? But we are not left to conjecture as to the power of that cry, for we are told that God heard, and when He heard it He came to reckoning with Cain, and He said, “ What hast thou done? The voice of thy brother’ s blood crieth to Me from the ground.” Can you stand at Calvary now and view the flowing of the Saviour’ s blood from hands, and feet, and side? What are your own reflections as to what that blood says to God? Think now at the cross foot. That blood crieth with a loud voice to God, and what doth it say? Does it not say this? “ O God, this time it is not merely a creature which bleeds, but, though the body that hangs upon the cross is the creature of Thy Holy Spirit, it is Thine own Son who now pours out His soul unto death. O God, it is Thine only-begotten One, dear to Thyself, essentially one with Thee, one in whom Thou art well pleased, whose obedience is perfect, whose love to Thee has been unwavering--it is He who dies. O God, wilt Thou despise the cries and the tears, the groans, the moans, the blood of Thine own Son? Most tender Father, in whose bosom Jesus lay from before the foundations of the earth, He dies, and wilt Thou not regard Him? Shall His blood fall to the ground in vain?” Then, moreover, the voice would plead, “ It is not only Thy Son, but Thy perfectly innocent Son, in whom was no necessity for dying, because He had no original sin which would have brought corruption on Him, who had moreover no actual sin, who throughout life had done nothing worthy of death or of bonds. O God, it is Thine only-begotten, who, without a fault, is led as a lamb to the slaughter, and stands like a sheep before her shearers. Canst Thou see it, Thou God of all, canst Thou see the infinitely holy and just Son of Thy heart led here to die--canst Thou see it, and not feel the force of the blood as it cries to Thee? “ Yet over and above this the blood must have pleaded thus with God:--“ O God, the blood which is now being shed, thus honourable and glorious in itself, is being poured out with a motive which is Divinely gracious. He who dies on this cross dies for His enemies, groans for those who make Him groan, suffers for those who thrust the dart into His soul, and then mock at the agony which they themselves have caused. O God, it is a chain for God in heaven which binds the victim to the horns of the altar, a chain of everlasting love, of illimitable goodness.” Now, dear friends, you and I could not see a man suffer out of pure benevolence without being moved by his sufferings, and shall God be unmoved? the perfectly holy and gracious God, shall He be indifferent where you and I are stirred to deep emotion? Abel’ s blood had mighty prevalence to curse, but Jesu’ s blood has prevalence to bless the sons of men. III. Furthermore, JESUS’ BLOOD SPEAKS BETTER THINGS TO US IN OUR OWN HEARTS than the blood of Abel. Oh, it must have been a remembrance clinging like a viper around the murderer wherever he might be! He might well build a city, as we are told he did, in order to quench these fiery remembrances. Then would the thought come upon him, “ You slew him though he was your brother.” The innocence of his victim, if Cain had any conscience, must have increased his uneasiness, for he would recollect how inoffensively he had kept those sheep of his, and had been like one among them, so lamblike, that shepherd man himself, a true sheep of God’ s pasture. “ Yet,” would Cain say, “ I slew him because I hated God, the God before whose bar I am soon to stand, the God who set this mark on me.” Can you picture the man who had thus to be daily schooled and upbraided by a brother’ s blood? It needs a poet’ s mind to teach him. Think how you would feel if you had killed your own brother, how the guilt would hang over you like a black cloud, and drop horror into your very soul. Now, brethren, there is more than equal force in the cry of the blood of Jesus, only it acts differently, and it speaketh better things. Let it be remembered, however, that it speaks those better things with the same force. Comforts arise from the blood of Jesus as powerful as the horrors which arose from the blood of Abel. Just in proportion as thought of murder would make Cain wretched, in the same proportion ought faith to make you happy as you think upon Jesus Christ slain; for the blood of Christ, as I said at the beginning of the sermon, cannot have a less powerful voice; it must have a more powerful voice than that of Abel, and it cries therefore more powerfully for you than the blood of Abel cried against his brother Cain. IV. Two or three words to close with. JESUS’ BLOOD, EVEN IN MY TEXT, SPEAKS BETTER THINGS THAN THAT OF ABEL. It speaks the same things, but in a better sense. Did you notice the first text? God said unto Cain, “ What hast thou done?” Now, that is what Christ’ s blood says to you: “ What hast thou done?” My dear hearer, dost thou not know that thy sins slew the Saviour? If we have been playing with sin, and fancied it to be a very little thing, a trifle to play with and laugh at, let us correct the mistake. Our Saviour hangs on the cross, and was nailed there by those sins of ours; shall we think little of them? What I want mainly to indicate is this. If you notice in the second text, this blood is called “ the blood of sprinkling.” Whether Abel’ s blood sprinkled Cain or not I cannot say, but, if it did, it must have added to his horror to have had the blood actually upon him. But this adds to the joy in our case, for the blood of Jesus is of little value to us until it is sprinkled upon us. Faith dips the hyssop in the atoning blood and sprinkles it upon the soul, and the soul is clean. There is another matter in the text with which I conclude. The apostle says, “ We are come to the blood of sprinkling.” He mentions that among other things to which we are come. Now, from the blood of Abel every reasonable man would flee away, He that has murdered his fellow desires to put a wide distance between himself and the accusing corpse. But we come to the blood of Jesus. (C. H. Spurgeon.)Am I clear of his blood? I. First, we are to MAKE A INQUIRY FOR THE . There are many persons whose brother’ s blood cries to God from the ground. 1. There is the seducer; he spake with honeyed words, and talked of love, but the poison of asps was under his tongue, for lust was in his heart. 2. Then there are men who educate youth in sin, Satan’ s captains and marshals; strong men with corrupt hearts, who are never better pleased than when they see the buds of evil swelling and ripening into crime. Beware, ye who hunt for the precious life! 3. Ay, and I know some base men who, if they see young converts, will take a pride in putting stumbling blocks in their way. They no sooner discover that there is some little working of conscience, than they laugh, they sneer, they point the finger. 4. Then there is the infidel, the man who is not content to keep his sin in his own breast, but must needs publish his infamy; he ascends the platform and blasphemes the Almighty to his face; defies the Eternal; takes Scripture to make it the subject of unhallowed jest; and makes religion a theme for comedy. 5. And what shall I say of the unfaithful preacher--the slumbering watchman of souls; the man who swore at God’ s altar that he was called of the Holy Ghost to preach the Word of God; the man upon whose lips men’ s ears waited with attention while he stood like a priest at God’ s altar to teach Israel God’ s law; the man who performed his duties half-asleep, in a dull and careless manner, until men slept too and thought religion but a dream? What shall I say of the minister of unholy life, whose corrupt practice out of the pulpit has made the most telling things in the pulpit to be of no avail, has blunted the edge of the sword of the Spirit, and turned the back of God’ s army in the day of battle? 6. To come yet closer home to this present audience. How much of the blood of man will lie at the door of careless professors. You that make a profession of being Christians and yet live in sin, you are the murderers of souls by thousands. II. But to pass on; I was, in the second place, to HOLD UP THIS CRIME TO , the chief point being whose blood it is; it is the blood of our brethren. “ The voice of thy brother’ s blood crieth unto Me from the ground.” 1. Perhaps, young man, it is your natural brother’ s blood that cries against you. 2. It may be, however, it is the blood of your father or mother. Some of you young people have come to London, and God has met with you in this house of prayer; you still have ungodly parents in the country, have you quite forgotten them? What if your grey-headed sire should die! 3. But what shall I say to those who are not only careless of parents, but are neglecting their own children? Mother, what if the voice of your child’ s blood should cry to God against you! III. We are in the third place TO EXPECT THE . “ The voice of thy brother’ s blood crieth unto Me from the ground.” It does not cry to a deaf ear, but to the ear of One who hears and feels the cry, and will certainly make bare His arm to smite the offender and to avenge the wrong. IV. I hope that these terrible things have prepared our minds to hear the better THE VOICE OF . If there be the voice of blood crying against us today, and we affirm that none of us can altogether escape from it, what shall we do to be rid of the past? Can tears of repentance do it? No. Can promises of amendment make a blank page where there are so many blots and blurs? Ah, no! Nothing that we can do can put away our sin. But may not the future atone? May not future zeal wipe out past carelessness? But a sweeter and a louder cry comes up--“ Mercy, mercy, mercy” ; and the Father bows His head and says, “ Whose blood is that?” and the voice replies, “ It is the blood of Thine only-begotten, shed on Calvary for sin.” The Father lays His thunders by, sheathes His sword, stretches out His hand, and crieth to you, the sons of men, “ Come unto Me, and I will have mercy upon you; turn ye, turn ye; I will pour out My Spirit upon you and ye shall live.” (C. H. Spurgeon.)Blood crying to God Thus from the days of Abel has pleaded the blood of the saints:--“ How long, O Lord, wilt Thou not judge and avenge our blood?” Thus the voice has been going up for ages from the ground, from the cell, from the cave, from the rock, from the glen, from the moorland, from the flood, from the flame, from the scaffold. What spot of Europe, not to take in more, is there from which this cry is not ascending? From the plains of Italy, from the valleys of Piedmont, from the dungeons of Spain, from the streets of Paris, from the stones of Smithfield, from the fields of Ireland, from the moors of Scotland; from all these has been ascending for ages the cry, “ How long!” a cry unsilenced and unsatisfied; deepening and swelling as the ages roll on; a cry which will ere long be fully answered by the coming of Him who is the great avenger of blood and rewarder of His saints. (H. Bonar, D. D.)Undone The Rev. Rowland Hill, preaching on one occasion from this text at Cowes, began his sermon as follows: “ In my way to your island, I visited the county jail at Winchester, and there I saw many who were accused of heavy crimes, but who seemed careless and indifferent, and to have but little sense of their awful situation. But one young man attracted my attention: he kept separate from the rest, and seemed very much troubled. I went up to him and said, “ And what have you done, young man?” “ Sir,” said he, deeply affected, “ I have done that which I cannot undo, and which has undone me.” This, my dear friends, said the minister, “ is the situation of every one of you. You have each of you done that which has undone you, and which you cannot undo.” The stain of blood The mind of man has been compared to a white sheet of paper. Now, it is like a white sheet of paper in this, that whatever we write upon it whether with distinct purpose or no, nay, every drop of ink we let fall upon it, makes an abiding mark, a mark which we cannot rub out without much injury to the paper; unless, indeed, the mark has been very slight from the first, and we set about erasing it while it is fresh. In one of the grandest tragedies of our great English poet, there is a scene which, when one reads it, is enough to make one’ s blood run cold. A woman, whose husband had made himself king of Scotland by means of several murders, and who had been the prompter and partner of his crimes, is brought in while in her sleep, and continually rubbing her hands, as though she were washing them, crying ever and anon, “ Yet here’ s a spot . . . What! will these hands ne’ er be clean?. . .here’ s the smell of blood still; all the perfumes of Arabia will not sweeten this little hand.” In these words there is an awful power of truth. We can stain our souls; we can dye them, and double dye them and triple dye them; we can dye them all the colours of bell’ s rainbow, but we cannot wash them white. All the perfumes of Arabia will not sweeten them, all the fountains of the deep will not wash one little spot out of them. The usurping Queen of Scotland had been guilty of murder; and the stain of blood, it has been very generally believed, cannot be washed out. But it is not the stain of blood alone; every stain soils the soul and none of them can be washed out. Every speck of ink eats into the paper; every sin, however small we may deem it, eats into the soul. If we try to write over it, we make a deeper blot; if we try to scratch it out, the next letters which we write on the spot are blurred. Therefore is it of such vast importance that we should be very careful of what we write. In the tragedy which I was quoting just now, the Queen says, “ What’ s done, cannot be undone.” This amounts to the same thing as what I have written, in the sense in which I am now calling upon you to consider these words. What’ s done cannot be undone. You know that that is true. You know you cannot push back the wheels of time, and make yesterday come again, so as to do over afresh what you did wrongly then. That which you did yesterday, yesterday will keep: you cannot change it; you cannot make it less or greater; if it was crooked you cannot make it straight. (J. C. Hare.)Horror of a murderer Coleridge tells of an Italian who assassinated a nobleman in Rome, and fled to Hamburg for safety. He had not passed many weeks before, one day, in the crowded street, he heard his name called by a voice familiar to him; he turned short round, and saw the face of his victim looking at him with a fixed eye. From that moment he no peace: at all hours, in all places, and amidst all companies, however engaged had he might be, he heard the voice, and could never help looking around; and whenever he so looked round he always encountered the same face, staring close upon him. The Italian said he had struggled long, but life was a burden which he could now no longer bear; and he was resolved to return to Rome, to surrender himself to justice, and expiate his crime on the scaffold. Genesis 4:11-12A fugitive and a vagabond shalt thou be Cain cursed by God “ Cursed art THOU. ” Fearful words, coming straight from the lips of God into the very ear of man, standing in the presence of God. No lightning bursting on him from the clouds could be half so terrible. The blessing is revoked, and the curse goes forth. It is a curse because of innocent blood, as if foreshowing the curses which the shedding of innocent blood was yet to bring upon men. This curse is represented as coming up from the ground, as if the ground which had been moistened with the blood were to be the instrument of inflicting the curse. In Ezekiel we read of the “ mountains devouring men” (36:12-14), and elsewhere of the land “ spewing out” (Leviticus 18:28; Leviticus 20:22); so here the very ground is impregnated with evil to Cain, and sends up its curses on him. The soil is to cast him off; the earth is to loathe him! inanimate nature, more tender-hearted than he (inasmuch as it drank in the blood), is to set its face against him. It had received the innocent blood into its bosom, and it was to send up unceasingly on the murderer an endless curse. (H. Bonar, D. D.)The fruits of envy Such are the fruits of envy. Burden upon burden, stroke upon stroke, sorrow upon sorrow! From above, from beneath, and from around, the torment, and the terror, and the bitterness pour in. There is no peace to the wicked, no rest, no settlement. How sin uproots and unsettles, making a man to flee hither and thither, in order to get away from himself! How vain! O SIN, sin! what horrid things are all wrapt up even in its smallest indulgence! An unkind thought, a harsh word, an envious feeling,--then sullenness, anger, murder--a brother’ s murder! How little do we know sin, or reckon on its results, or calculate the fruits that come from its womb! (H. Bonar, D. D.)The bitter curse which sin brings on an individual life I. THAT IT RENDERS A MAN SUBJECT TO THE SOLEMN AND OF GOD. II. THAT IT SENDS A MAN ON THROUGH LIFE WITH THE MOST OF WRONG-DOING WITHIN HIS SOUL. III. THAT IT OFTEN RUINS THE OF A MAN. 1. It destroys reputation. 2. Wastes earnings. 3. Enfeebles agencies. IV. THAT IT COMMITS A MAN TO A AND LIFE. V. THAT IT CRUSHES MAN WITH A HEAVY BURDEN AND ALMOST RENDERS HIM . Lessons-- 1. That sin is the greatest curse of human life. 2. That God is the avenger of the good. 3. That the sinner is the greatest sufferer in the end. 4. That good men go from their worship into heaven. (J. S.Exell, M. A.) Genesis 4:13-14 My punishment is greater than I can hear Cain’ s despair 1. Behold, Thou hast cast me out this day from (or from upon)the face of the ground. Thou hast driven me! He sees it to be Jehovah’ s own doing. He who drove Adam out of paradise, now drives Cain out of Eden. Adam’ s sin brought expulsion from the inner circle, Cain’ s from the outer. He is to be cast out from the land where he had been born, where was his home; from the ground which he had tilled. He was now doubly banished; compelled to go forth into an unknown region, without a guide, or a promise, or a hope. 2. From Thy face I shall be hid. God’ s face means, doubtless, the Shekinah or manifested glory of Jehovah at the gate of Eden, where Adam and Eve and their children had worshipped, where God was seen by them, where He met them, and spake to them as from His mercy seat. From this place of Jehovah’ s presence Cain was to go out. And this depresses him. Not that he really cared for the favour of God, as one “ in whose favour was life” ; but still he could not afford to lose it, especially when others were left behind to enjoy it. And all his religious feelings, such as they were, were associated with that spot. 3. I shall be a fugitive and a vagabond in the earth. Unchanged from his primeval home, he was now to drift to and fro, he knew not whither. He was to be a leaf driven to and fro, a man without a settlement and without a home. Poor, desolate sinner! And all this is thine own doing! Thy sin has found thee out. Thine own iniquities have taken thee, and thou art holden with the cords of thy sins (Proverbs 5:22). (H. Bonar, D. D.)The severity of self-inflicted punishment The punishment which a man inflicts upon himself is infinitely severer than any punishment that can be inflicted upon him. “ A wounded spirit who can bear?” You remember how you ill-treated that poor child now dead; you saw the anguish of his soul, and he besought you and you would not hear; and now a great distress is come upon you, and your bread is very bitter. Who is punishing you? Not the magistrate. Who then? You are punishing yourself. You cannot forgive yourself. The child touches you at every corner, speaks to you in every dream, moans in every cold wind, and lays its thin pale hand upon you in the hour of riot and excitement. You see that ill-used child everywhere; a shadow on the fair horizon, a background to the face of every other child, a ghastly contrast to everything lovely and fair. Time cannot quench the fire. Events cannot throw into dim distance this tragic fact. It surrounds you, mocks you, defies you, and under its pressure you know the meaning of the words, which no mere grammarian can understand--“ The wicked shall go away into everlasting punishment.” All this will come the more vividly before us if we remember that a man who has done wrong has not only to be forgiven, he has to forgive himself. That is the insuperable difficulty. He feels that an external view of his sin, which even the acutest man can take, is altogether partial and incomplete; and, consequently, that any forgiveness which such a man can offer is also imperfect and superficial. That is so philosophically, but, thank God, not evangelically. God’ s forgiveness, through Jesus Christ our Lord, is not mere forgiveness, however abundant and emphatic. It is not merely a royal or even a paternal edict. It is an act incomplete in itself; it is merely introductory or preparatory, as the uprooting of weeds is preliminary to a better use of the soil. It is an essential act, for in the absence of pardon the soul is absolutely without the life that can lay hold of any of the higher blessings or gifts of God. To what, then, is forgiveness preparatory? To adoption, to communion with God, to absorption into the Divine nature, to the witness of the Holy Ghost. (J. Parker, D. D.)Impenitent misery There is a great change since he spoke last, but not for the better. All the difference is, instead of his high tone of insolence, we perceive him sinking into the last stage of depravity, sullen desperation. Behold here a finished picture of impenitent misery. What a contrast to the fifty-first Psalm! There the evil dwelt upon and pathetically lamented is sin; but here is only punishment. See how he expatiates upon it . . . Driven from the face of the earth . . . deprived of God’ s favour and blessing, and, in a sort, of the means of hope . . . a wanderer and an outcast from men . . . to all which his fears add, “ Wherever I am by night or by day, my life will be in perpetual danger!” Truly it was a terrible doom, a kind of hell upon earth. “ It is a fearful thing to fall into the hands of the living God!” (A. Fuller.)Remorse Tiberius felt the remorse of conscience so violent, that he protested to the senate that he suffered death daily; and Trapp tells us of Richard III that, after the murder of his two innocent nephews, he had fearful dreams and visions, would leap out of his bed, and catching his sword, would go distractedly about the chamber, everywhere seeking to find out the cause of his own occasioned disquiet. If, therefore, men more or less familiarized with crime and deeds of blood, had the fangs of the serpent ever probing their breasts, is it unreasonable to conclude that Cain knew seasons of sad regrets? If he had not, God’ s inquiry soon stirred up the pangs! The cruel Montassar, having assassinated his father, was one day admiring a beautiful painting of a man on horseback, with a diadem encircling his head, and a Persian inscription. Inquiring the significance of the words, he was told that they were: “ I am Shiunjeh, the son of Kosru, who murdered my father, and possessed the crown only six months.” Montassar turned pale, horrors of remorse at once seized on him, frightful dreams interrupted his slumbers until he died. And no sooner did God address the first fratricide, than conscience roused herself to inflict poignant pains:-- “ Oh, the wrath of the Lord is a terrible thing! Like the tempest that withers the blossoms of spring, Like the thunder that bursts on the summer’ s domain, It fell on the head of the homicide Cain.” Condemnation Very little idea can be formed of the sufferings of Cain, when we read that God visited him with life-long remorse. John Randolph, in his last illness, said to his doctor: “ Remorse! Remorse! Remorse! Let me see the word! show it to me in a dictionary.” There being none at hand, he asked the surgeon to write it out for him; then, having looked at it carefully, he exclaimed: “ Remorse! you do not know what it means.” Happy are those who never know. It gives, as Dr. Thomas says, a terrible form and a horrible voice to everything beautiful and musical without. It is recorded of Bessus--a native of Polonia, in Greece--that the notes of birds were so insufferable to him, as they never ceased chirping the murder of his father--that he would tear down their nests and destroy both young and old. The music of the sweet songsters of the grove was as the shrieks of hell to a guilty conscience. And how terribly would the familiar things of life become to Cain a source of agony! “ The kiss of his children shall scorch him like flame, When he thinks of the curse that hangs over his name, And the wife of his bosom--the faithful and fair, Can mix no sweet drop in his cup of despair: For her tender caress, and her innocent breath, But still in his soul the hot embers of death.” Wakeful conscience Though in many men conscience sleeps in regard to motion, yet it never sleeps in regard to observation and notice. It may be hard and seared, it can never be blind. Like letters written with the juice of lemon, that which is written upon it, though seemingly invisible and illegible, when brought before the fire of God’ s judgment shall come forth clear and expressive. (J. M’Cosh.)Sin and punishment Cain said, “ My punishment is greater than I can bear.” Saul, king of Israel, had a minstrel to soothe him when the evil spirit rose within him. King Richard III of England, after he killed his two nephews, had horrible dreams. He thought all the devils in hell, in terrible shapes, were coming to pull him about; and, in his fright, he leaped out of bed, and seized the naked sword which he kept beside him, to find and punish the cause of his trouble. Charles IX, of France, had similar anguish after he had ordered the massacre of St. Bartholomew. A ruined life Sailing down the Thames one occasionally sees a green flag, in tatters, inscribed with the word “ wreck,” floating in the breeze over a piece of the mast or the funnel of a steamer which is just visible above the water. How many lives might thus be marked, and how needful that they should be so labelled, lest they prove ruinous to others! Genesis 4:15 The Lord set a mark upon Cain.The mark upon Cain What this mark was we cannot tell. It might be his name affixed by the pen of the lightning in red characters upon his brow, or it might simply be the stain of his brother’ s blood left by his own fingers, which he had raised up while yet wet and reeking to cover his forehead, rendered miraculously indelible; or it might be some general aspect of grief and guilt, which told too plainly that he had become the first murderer; or, perhaps, it was written on his brow, “ Kill not this man, murderer as he is, lest thou thyself be punished.” (G. Gilfillan.)A sign given to Cain Render--“ Gave a sign to Cain.” It is difficult to conceive of any visible mark which should warn men not to touch Cain, and a mark which should merely identify him would of course be rather a danger than a benefit. An interesting parallel occurs in the “ Laws of Men,” which enjoin branding as a punishment of certain crimes:-- “ Let them wander over the earth Branded with indelible marks, They shall be abandoned by father and mother, Treated by none with affection: Received by none with respect.” (M. Dods, D. D.) Cain’ s preservation by God But why is God so anxious to preserve Cain from death, and to give him the assurance of this security? Some reasons are obvious, besides those which run us up directly to the sovereignty of God. 1. God’ s desire is to manifest the riches of His grace, and the extent of His forbearance, and that He has no pleasure in the death of the wicked, but wishes by His long suffering to lead him to repentance. 2. Death would not have answered God’ s end at all. It was needful that Cain should be preserved alive as an awful monument of sin, a warning against the shedding of man’ s blood. 3. Cain was spared, too, because of this partial repentance. God accepted Ahab’ s repentance (1 Kings 21:29), poor and hollow as it was; so does He Cain’ s; for He is gracious and merciful, looking for the first and faintest sign of a sinner’ s turning to Himself, willing to meet him at once without upbraiding, and putting the best possible construction on all he says and does. To what length is not the grace of our God able to gel Sin abounds, but grace superabounds. How desirous is Jehovah not to curse, but to bless; not to smite, but to heal; not to destroy, but to save. (H. Bonar, D. D.)God’ s mode of dealing with Cain This passage unfolds to us a mode of dealing with the first murderer which is at first sight somewhat difficult to be understood. But we are to bear in mind that the sentence of death has been already pronounced upon man, and therefore stood over Adam and all his posterity, Cain among the rest. To pronounce the same sentence therefore upon him for a new crime would have been weak and unmeaning. Besides, the great crime of crimes was disobedience to the Divine will, and any particular form of crime added to that was comparatively unimportant. Wrong done to a creature even of the deepest dye was not to be compared in point of guilt with wrong done to the Creator. The grave element in the criminality of every social wrong is its practical disregard of the authority of the Most High. Moreover, every other sin to the end of time is but the development of that first act of disobedience to the mandate of heaven by which man fell, and accordingly every penalty is summed up in that death which is the judicial consequence of the first act of rebellion against heaven. We are also to best in mind that God still held the sword of justice in His own immediate hands, and had not delegated His authority to any human tribunal. No man was, therefore, clothed with any right from heaven to call Cain to account for the crime he had committed. To fall upon him with the high hand in a wilful act of private revenge, would be taking the law into one’ s own hands, and therefore a misdemeanour against the majesty of heaven, which the Judge of all could not allow to pass unpunished. It is plain that no man has an inherent right to inflict the sanction of a broken law on the transgressor. This right originally belongs only to the Creator, and derivatively only to those whom He has entrusted with the dispensation of civil government according to established laws. (Prof. J. G. Murphy.)God’ s dealings with Cain We may ask, with some degree of surprise, why God granted this uncommon indulgence to a murderer, who had insidiously killed his own brother? Did not God Himself give the distinct precept: “ He who sheddeth man’ s blood, by man shall his blood be shed?” Why was it necessary to take such anxious precautions to save a life forfeited according to human and Divine rights? We hesitate to speak with decision where the text is entirely silent. But we may venture the supposition that, if Cain’ s blood was to be “ shed by man,” it would also have been by the hand of a brother, for no other man existed; the firstborn of Adam’ s strength, and the pride of his mother, would have perished by a cold law of retaliation; the avenging of the crime would, in the result, have been as horrible as the crime itself; and the human family, just called into being, would have perpetrated self-destruction in its first generations. It was thus necessary that God should Himself exercise the duty of punishment, and dispense a chastisement commensurate with the unnatural and fatal offence. A long, laborious life in exile, with the fear of sanguinary retribution perpetually impending, was deemed equivalent to death; and the lamentations of Cain, when he heard the verdict of his flight, prove the bitterness of his pangs. And this is the other side of a profound Biblical idea which we have above pointed out. As the early death of Abel was no curse, so was the long life of Cain no blessing. He was permitted to protract an existence, veiled by the gloom of the past, and uncheered by any hope of the future. No earthly boon, not even long life, the greatest of all, is, in itself, either a pledge of happiness, or a mark of the Divine favour. (M. M.Kalisch, Ph. D.)Marks on conscience Whatever was the mark which Cain carried upon his person after that murderous deed, there is no doubt that the mark on his conscience was more deep, more tormenting, more irremovable. Men who sin in these days often carry a mark upon them by which others know them to be sinners; but could you read the inner man you would see stronger marks there, by which they themselves know and feel that they are sinners more sensibly than you see it. (John Bate.)Marks of crime We may find, in this part of our narrative, the important practical and philosophical truth, that the traces of crime are indelibly visible in the person of the criminal; the “ human form divine” is degraded and corrupted by vice; it loses that sublime dignity with which a pure and noble soul never fails to impress it; the shy look, the uncertain step, the sinister reserve, the lurking passion, these and many other symptoms of the highest interest for the physiognomist, mark the outcast of society, and make the man conspicuous upon whose conscience weighs the burden of an enormous misdeed. (M. M. Kalisch, Ph. D.) Genesis 4:16-17 Cain went out from the presence of the Lord The future of a God-forsaken life I. THAT A GOD- MAN IS NOT CUT OFF FROM THE OF LIFE. 1. Here the future of the cursed life has some relief. Cain had his wife to share his sorrow, and, for all we know, to help him in it. The domestic relationship is a great relief and comfort to a sad life. When all goes wrong without, it can find a refuge at home. 2. The children of a cursed life are placed at a moral disadvantage. They are the offspring of a God-forsaken parent. It is awful to commence life under these conditions. II. THAT A GOD- MAN IS LIKELY VERY SOON TO SEEK IN EARTHLY AND THINGS. Cain built a city. This would find occupation for his energies. It would tend to divest his mind of his wicked past. It would enrich his poverty. It might become the home of his posterity. III. THAT OFTEN A GOD- MAN IS TO TRY TO BUILD A RIVAL TO THE CHURCH FROM WHENCE HE HAS BEEN DRIVEN. If he has been driven from God, he will engage his energies to build a city for Satan. In this work some wicked men are active. And today the city of evil is of vast dimensions, is thickly populated, but is weak in its foundation, and will ultimately be swept away by the prayerful effort of the Church, and the wrath of God.. IV. THAT MEN WHOSE NAVIES ARE NOT WRITTEN IN HEAVEN ARE VERY ANXIOUS TO MAKE THEM FAMOUS ON EARTH. They build cities rather than characters. Lessons: 1. Earth cannot give the soul a true substitute for God. 2. Family relationship is unsanctified without Him. 3. Cities are useless without Him. (J. S. Exell, M. A.)Cain going out from God’ s presence It is an awful thought, that of the lost, to the sound of the dead march, “ Depart, ye cursed, into everlasting fire,” flocking away from the judgment seat. But scarcely inferior in horror is the sight of Cain going out from the presence of the Lord. He goes out alone, save for his poor weeping wife, for children as yet he had none. He goes out in silence, without venturing to utter one word of remonstrance or regret. He goes out withered and accursed, although not utterly crushed. He goes out bearing, and showing that he is conscious of bearing, his character burnt and branded on his brow. He goes out, preserved indeed, but preserved as the criminal on the scaffold is preserved from the guns of the soldiery and the missiles of the crowd, that he may abide the executioner’ s axe, or feel the hangman’ s gripe. He goes out alone, but you see in him the representative of the giant race of transgressors, who are yet in his loins as he goes forth. He goes out into a thinly peopled earth, but into an earth where he knows that every man is aware of his crime, and would kill him but for a mark which identifies and renders infamous while it secures him. He goes forth into the young world, a region as silent as it is vast; but hark! as he leaves the presence of the Lord a peal of harsh thunder behind proclaims the departure of the murderer, and worse than this still, the trembling hollows of his ear (like the sea shell by the sound of the deep) are filled with the cry, which he feels is forever his music, “ Cain, Cain, where is thy brother?” (G. Gilfillan.)Cain’ s banishment Like Judas from the presence of Jesus, so does Cain go out from the face of God, from the place where the visible glory of God, the Shekinah, had its abode. Partly troubled at his banishment, and partly relieved at getting away from the near presence of the Holy One, he goes forth, a banished criminal, whose foot must no longer be permitted to profane the sacred circle of Eden; an excommunicated man, who must no longer worship with the Church of God, round the primeval altar. He goes out, not like Abraham to the land of promise, the land flowing with milk and honey, but to the land of the threatening, the land where no divine presence was seen and on which no glory shone, and where no bright cherubim foreshadowed redemption, and proclaimed restoration to paradise, and the tree of life. He goes out to an unknown and untrodden land; a land which, from his own character as “ the wanderer,” received in after days the name of Nod. He goes out, the flaming sword behind him, driving him out of his native seat, and forbidding his return. A banished man, an excommunicated worshipper (the sentence of excommunication pronounced by God Himself)--one “ delivered over to Satan” (1 Timothy 1:20), he takes up his abode in the land of Nod. There he “ sits down,” not as if at rest, for what had he to do with rest? Can the cloud rest? Can the sea rest? Can the guilty conscience rest? He sits down in Nod, but not to rest, only to drown his restlessness in schemes of labour. He went towards the rising sun. He and his posterity spread eastward, just as Seth and his posterity spread westward. (H. Bonar, D. D.)The land of Nod The land of Nod Cain settled “ in the land of Nod, in the east of Eden.” It is evident that the name Nod expresses the nature and character of the locality; it signifies flight or exile; and the same root means, sometimes, grief and mourning. Nod is, therefore, the land of misery and exile. But, although this appellative signification of Nod is clear, it is not less certain that the historian intended to describe thereby a distinct country. He designates its position in the east of Eden, and he mentions a town which Cain built in that land of flight, Nod is, therefore, as little as Eden itself, a mere abstraction, or a fictitious name, invented for the embodiment of a myth. But, as it is only described by its relative position to Eden, its situation is, naturally, as disputed as that of paradise itself. It has been placed in Susiana, Lydia, and Arabia; in Nysa and China; in the mountains of the Caucasus and the vast steppes in the east of Cashmere; in Tartary, in Parthia, or any part of India. However, it appears that the whole extent of Asia eastward of Eden, was comprised under the name of Nod. Cain was expelled to the east of paradise, where the cherubim with their flaming swords forever prevented the access; we are, thus, expressly reminded that the murderer who with one audacious step ascended the whole climax of crime, was removed far from the seat of blessedness and innocence. (M. M.Kalisch, Ph. D.) Genesis 4:17-24 Built a city The first city It was a very decided step towards civilization, when the idea of building a city was first conceived and realized. The roaming life of the homeless savage was abandoned; social ties were formed; families joined families, and exchanged in friendly intercourse their experience and observations; communities arose, and submitted to the rule of self-imposed laws; the individuals resigned the unchecked liberty of the beasts of the forest, and felt the delight of being subservient links in the universal chain. Social and personal excellence depend on and strengthen each other. Therefore, when the first communities were organized, the way to a steady and continuous progress was paved, and the first beams of dawning humanity trembled over the night of barbarism and ferocity. It is a deep trait in the Biblical account to ascribe the origin of cities to none but the agriculturist. Unlike the nomad, who changes his temporary tents whenever the state of the pasture requires it, the husbandman is bound to the glebe which he cultivates; the soil to which he devotes his strength and his anxieties becomes dear to him; that part of the earth to which he owes his sustenance assumes a character of holiness in his eyes; and if, besides, pledges of conjugal love have grown up in that spot, he is more strongly still tied to it; he fixes there his permanent abode, and considers its loss a curse of God. Thus, even in the “ land of flight,” the agriculturist Cain was compelled to build houses and to form a city. Many inventions of mechanical skill are inseparable from the building of towns; ingenuity was aroused and exercised; and whilst engaged in satisfying the moral desire of sociability, man brought many of his intellectual powers into efficient operation. Necessity suggested, and perseverance executed, inventions which safety or comfort required; and when man left the caverns which nature had beneficently provided for his dwelling place, to inhabit the houses which his own hands had built, he entered them with that legitimate pride which the consciousness of superior skill begets, and with the consoling conviction that, although God had doomed him, on account of his own and his ancestors’ sins, to a life full of fatigue and struggles, He had graciously furnished him with a spark of that heavenly fire which strengthens him to endure and to conquer. (M. M. Kalisch, Ph. D.)The generations of Cain 1. Nothing good is said of any one of them; but, heathen-like, they appear to have lost all fear of God and regard to man. 2. Two or three of them became famous for arts; one was a shepherd, another a musician, and another a smith; all very well in themselves, but things in which the worst of men may excel. 3. One of them was infamous for his wickedness, namely Lamech. He was the first who violated the law of marriage; a man giving loose to his appetites, and who lived a kind of lawless life. Here ends the account of cursed Cain. We hear no more of his posterity, unless it be as tempters to the sons of God, till they were all swept away by the deluge! (A. Fuller.)Lessons In Cain’ s building a city, and calling it after his son’ s name, we see the care of the wicked, ever more to desire to magnify themselves than to glorify God, more to seek after a name in earth than a life in heaven, more to establish their seed with towns and towers than with God’ s favour. But such course is crooked and like Cain’ s here. If we desire a name, the love of God and His word, the love of Christ and His truth is the way. You remember a silly woman that, in a true affection to her Lord and Master, poured upon Him a box of ointment, and what got she: “ Verily,” saith Christ, “ wheresoever this gospel shall be preached throughout the world, this shall be told of the woman for a remembrance of her.” Here was a name well gotten, and firmly continued to the very world’ s end. The memory of the righteous shall remain forever, and the name of the wicked, do what they can, in God’ s good time shall rot and take an ending. For which cause Moses, if you mark it, maketh no mention of the time that either Cain or any of his sons lived, as he doth of the godly. Filthy polygamy, you see, in this place began with wicked Lamech, that is, to have more wives than one at a time: so old is this evil, that from the beginning was not so. That mention that is made of the children here of the wicked, telleth us how they flourish for a time with all worldly things whom yet God hateth. The last words show you what eclipses true religion suffereth often in this world, and let us mark it. (Bp. Babington.)The race of Cain I. IT IS HOW MENTAL EFFORT AND SEEK CHIEFLY TO THY RACE OF CAIN. Feeling themselves estranged from God, they are stung to derive whatever solace they can from natural research, artistic skill, and poetic illusion. It is melancholy to think that so many of the arts appeared in conjunction with some shape or other of evil. The music of Jubal in all probability first sounded in the praise of some idol god, or perhaps mingled with some infernal sacrifice. The art of metallurgy and its cognate branches became instantly the instruments of human ferocity and the desire of shedding blood. Even poetry first appeared on the stage linked with the immoral and degrading practice of polygamy. Gifts without graces are but lamps enabling individuals and nations to see their way down more clearly to the chambers of death. II. THERE ARE CERTAIN BETWEEN OUR OWN AGE AND THE AGE BEFORE THE FLOOD. Both are ages of-- 1. Ingenuity. 2. Violence. 3. Great corruption and sensuality. 4. Distinguished by the striving of the Spirit of God. (G. Gilfillan.)Cain’ s descendants The natural man is fertile in all things pertaining to this present evil world; and Satan, the god of this world, sharpens and quickens his ingenuity and skill. 1. Pastoral pursuits make progress. Jabal was the father of such as dwell in tents, and have cattle (Genesis 4:20). Jabal takes the lead as the great shepherd of his day--gentler, perhaps, and more peaceful in his nature--morn like Abel in his disposition. The Spirit of God does not here cast censure on such employments, as if there were sin in them. He simply points out these children of Cain as sitting down contented with earth, and engrossed with its pursuits. These children of Cain seem to have shrunk from tillage. The soil was too full of terror, as well as of toil, for them to attempt its tillage. How a man’ s sin finds him out! How it traces him out wherever he sets his foot! 2. The fine arts. Jabal had a brother by name Jabal, who betakes himself to the harp and the organ. Yes--music--the world must soothe its sorrows or drown its cares with music! The world must cheat its hours away with music! The world must set its lusts to music (Job 21:12). Yet, sweet sounds are not unholy. There is no sin in the richest strains of music. And God, by bringing into His own temple all the varied instruments of melody, and employing them in His praises, showed this. But these Cainites make music of the siren kind. God is not in all their melodies. It is to shut Him out that they devise the harp and the organ. Yet these inventions He makes use of for Himself afterwards; employing these men as the hewers of wood and the drawers of water for His temple. 3. The mechanical arts. Zillah bare Tubal-Cain to Lamech: and this Tubal-Cain was an instructor of every artificer in brass and iron. The arts flourish under Cain’ s posterity. They can prosper without God, and among those in whose hearts His fear is not. God suffers them to go on forgetting Himself, and occupying themselves with these engrossing employments. He does not interfere; and this not only because He is long suffering, but because one of His great purposes is, that man shall have full scope to develop himself mentally, morally, and physically. Man has torn himself off from God; and God will let it be seen how the branch can unfold its leaves and fruit, or rather what kind of leaves and fruit it can put forth when thus severed from Himself. God will let the world roll on its own way, that it may be seen what a world it is. What is earth without the God that made it, or the Christ by whom it is yet to be made new? What are the arts and sciences; music, painting, statuary? What are the wisdom, skill, energy, power, genius of the race, developed to the full? What are the mind’ s resources, the heart’ s fulness, the body’ s pliant power, man’ s strength or woman’ s beauty, youth’ s fervour or age’ s grey-haired wisdom? What are all these in a world from which its Creator has been banished; a world whose wisdom is not the knowledge of Christ, and whose sunshine is not the love of God? (H. Bonar, D. D.)The first city and the last In the Book of Genesis we have the first city built by Cain, in the Book of the Revelation the last city built by Christ. Now, what I specially wish to show is how the spirit of Christ will purify and exalt city life, how it will arrest the evil of the multitude within the city walls, how it will develop the good, and bring the corporate life to a glorious perfection. It was said of Augustus that he found Rome brick and left it marble; but Christ shall work a far grander transformation, for, finding the cities of the earth cities of Cain, He shall change them into new Jerusalems, holy cities, cities of God. We must not look for the city that John saw in some future world strange and distant; we must look for it in the purification of the present order, that city is already coming down from God out of heaven, it is even now purging and beautifying the cities of the earth, and it will never cease coming down until the corrupt cities of the nations are built up in the crystal and gold of truth and justice and peace. The city of Cain is the city of the past; it is also, alas! to a large extent the city of the present. It is impossible to think of London, Paris, Berlin, St. Petersburg, New York, without being deeply impressed by the spectacles they present of human genius and power and splendid aspiration. And yet in these very cities how much there is to give us pain! How much there is of ignorance, poverty, crime, suffering--of low life, sad life, shameful life. Now, what makes a great city a sad sight, what is the cause of its terrible and perplexing contrasts, and how will Christ cure these evils and bring the clean thing out of the unclean? Let us see. 1. The spirit of Cain was the spirit of ungodliness. It was the spirit of worldliness, it was the fastening to the earthly side of things and the leaving out of the spiritual and divine; it made material life a substitute for God, and in all things aimed to make man independent of God. It was government without God. “ Cain builded a city” --he laid the foundation of the worldly rule, and laid it in the spirit of pride and independence. It was culture without God. It was wealth and power without God. It was fashion and pleasure without God. The names of their women signify their appreciation of personal beauty and adornment. The spirit of Cain was, throughout, the spirit of ungodliness, the acceptance and development of all the gifts of God yet ignoring the Giver, and in this spirit Cain built his city. The consciousness of God is the salt of our personal life, and the consciousness of God is the salt of our social and national life. National atheism, whether practical or theoretical, works national ruin. There is no adequate check then to our pride, our selfishness, our license. Without God, the more power we have the sooner we destroy ourselves; without God, the richer we are the sooner we rot. In opposition to this Christ brings into city life the element of spirituality. “ Coming down out of heaven from God.” It is in the recognition of the living God that Christ creates the fairer civilization. He puts into our heart assurance of God’ s existence, government, watchfulness, equity, faithfulness. It is comparatively easy to see God in nature, in the landscape, the sky, the sea, the sun, but Christ has brought God into the city, identified Him with human life and interests and duties and joys and sorrows, and just as we accept and enforce the divine element in city life so shall our cities flourish in strength and happiness. We cannot do without God in the city--here where temptation is most bitter, pleasure most enticing, sorrow most tragical, where material is most abundant, opportunity most common, secrecy most practicable, passion most excited, where character suffers most fiery trial, here can be no good thing except as we are kept in awe of God’ s majesty, comforted by His sympathy, strengthened by His government, inspired by His love. We cannot build cities without God, and if we do they fall to pieces again. 2. The spirit of Cain was the spirit of unbrotherliness. “ Cain slew his brother.” It was Cain who asked, “ Am I my brother’ s keeper?” He specially denied the brotherly relation, he specially affirmed the selfish policy. And in Lamech you see how the hateful spirit has prevailed. The first city was built in the spirit of a cruel egotism, built by a fratricide, and Cain’ s red finger marks are on the city still. The blood stains of the old builder are everywhere. The rich things of commerce are stained by extortion and selfishness--the bloody finger marks are not always immediately visible; but they are generally there. There are red fingerprints on the palaces of the great, red stains on the gold of the opulent. Look at the gorgeous raiment of fashion, and the dismal blot is there. Go into the flowery paths of pleasure, and you will see selfishness spilling blood for its indulgence. And what is the outcome of this selfishness? It creates everywhere weakness and wretchedness and peril. It throws a strange black shadow on all the magnificence of civilization. The spirit of Christ is the spirit of brotherliness. “ Cain slew his brother.” “ Christ died for us.” Christ brings a new spirit and a new law into society; we must love one another. There are red marks once more on the new city, but this time they are the Builder’ s own blood teaching us that as He laid down His life for us so we ought to lay down our lives for the brethren. Oh! what a mighty difference will the working of this spirit make in all our civilization. Can you measure it? How it will inspire men, soften their antagonisms, lighten their burdens, wipe away their tears, make rough places smooth, dark places bright, crooked places plain. 3. The spirit of Cain was the spirit of unrighteousness. “ Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’ s righteous.” Cain acted in untruthfulness, injustice, violence. And in that spirit he built his city. “ He was of that wicked one.” The devil was the architect of the first city and Cain its builder, and the spirit of faction, lying, robbery, and fratricide has prevailed in the city ever since. Our great populations are full of wretchedness because there is everywhere such lack of truth and equity and mercy. The spirit of Christ is the spirit of righteousness. Christ comes not only with the sweetness of love, but with the majesty of truth and justice. He creates, wherever He is received, purity of heart, conscientiousness, faithfulness, uprightness of spirit and action. And in this spirit of righteousness shall we build the ideal city. Some time ago, in one of the Reviews, a writer gave a picture of the London of the future when all sanitary and political improvements shall have been perfected. No dust in the streets, no smoke in the air, no noise, no fog, spaces everywhere for flowers and sunlight, the sky above always pure, the Thames running below a tide of silver; but think of the city of the future in whose life, laws, institutions, trade, polities: pleasure, the righteousness of Christ shall find full and final manifestation Let us have great faith in the future. We say sometimes, “ God made the country and man the town,” but God will make the town before He finishes, and the town that He makes shall outshine all the glory of nature as much as living immortal beings are beyond all material things. Let us be co-workers with Christ. Put your chrysolite in somewhere. In our personal life, in our domestic life, in our public life, in our evangelistic life let us put in some real work. We are poor creatures if we have no part in this. We must have a brick in this time. Let us be true to the grand Master Builder, and when the earth in her beauty is taken to the breast of God we shall sit down at the bridal feast and share the immortal joy. (W. L. Watkinson.)The city of Cain Cain is a type of the worldling, cut off from God, whose all is in this life, and who has no hope of heaven. I. His thought is of living here always. A city is a settled place of residence meant to endure long. II. His ambition and pride. Great pomp and state in cities. III. His covetousness. Money made and hoarded in cities. IV. His luxuriousness. Cities are scenes of luxury and vice. There is Satan’ s seat. (T. G. Horton.)Cain’ s life It is not difficult to detect the spirit he carried with him, and the tone he gave to his line of the race. The facts recorded are few but significant. He begat a son, he built a city; and he gave to both the name Enoch, that is, “ initiation,” or “ beginning,” as if he were saying in his heart, “ What so great harm after all in cutting short one line in Abel? I can begin another and find a new starting point for the race. I am driven forth cursed as a vagabond, but a vagabond I will not be; I will make for myself a settled abode, and I will fence it round with knife blade thorns so that no man will be able to assault me.” In this settling of Cain, however, we see not any symptom of his ceasing to be a vagabond, but the surest evidence that now he was content to be a fugitive from God, and had cut himself off from hope. His heart had found rest, and had found it apart from God. It is in the family of Lamech the characteristics of Cain’ s line are most distinctly seen, and the significance of their tendencies becomes apparent. As Cain had set himself to cultivate the curse out of the world, so have his children derived from him the self-reliant hardiness and hardihood which are resolute to make of this world as bright and happy a home as may be. They make it their task to subdue the world and compel it to yield them a life in which they can delight. They are so far successful that in a few generations they have formed a home in which all the essentials of civilized life are found--the arts are cultivated and female society is appreciated. Of his three sons, Jabal--or “ Increase “ --was “ the father of such as dwell in tents and of such as have cattle.” He had originality enough to step beyond all traditional habits and to invent a new mode of life. Hitherto men had been tied to one spot by their fixed habitations, or found shelter, when overtaken by storm, in caves or trees. To Jabal the idea first occurs, I can carry my house about with me and regulate its movements, and not it mine. I need not return every night this long, weary way from the pastures, but may go wherever grass is green and streams run cool. He and his comrades would thus become aware of the vast resources of other lands, and would unconsciously lay the foundations both of commerce and of wars of conquest. For both in ancient and more modern times the most formidable armies have been those vast moving shepherd races bred outside the borders of civilization and flooding as with an irresistible tide the territories of more settled and less hardy tribes. Jubal again was, as his name denotes, the reputed father of all such as handle the harp and the organ, stringed and wind instruments. The stops of the reed or flute and the divisions of the string being once discovered, all else necessarily followed. The twanging of a bowstring in a musical ear was enough to give the suggestion to an observant mind; the varying notes of the birds; the winds expressing at one time unbridled fury and at another a breathing benediction, could not fail to move and stir the susceptible spirit. The spontaneous though untuned singing of children, that follows no mere melody made by another to express his joy, but is the instinctive expression of their own joy, could not but give, however meagrely, the first rudiments of music. But here was the man who first made a piece of wood help him; who out of the commonest material of the physical world found for himself a means of expressing the most impalpable moods of his spirit. Once the idea was caught that matter inanimate as well as animate was man’ s servant, and could do his finest work for him, Jabal and his brother Jubal would make rapid work between them. If the rude matter of the world could sing for them, what might it not do for them? They would see that there was a precision in machine work which man’ s hand could not rival--a regularity which no nervous throb could throw out and no feeling interrupt, and yet at the same time when they found how these rude instruments responded to every finest shade of feeling, and how all external nature seemed able to express what was in man, must it not have been the birth of poetry as well as of music? Jubal, in short, originates what we now compendiously describe as the fine arts. The third brother, again, may be taken as the originator of the useful arts--though not exclusively--for being the instructor of every artificer in brass and iron, having something of his brother’ s genius for invention and more than his brother’ s handiness and practical faculty for embodying his ideas in material forms, he must have promoted all arts which require tools for their culture. Thus among these three brothers we find distributed the various kinds of genius and faculty which ever since have enriched the world. Here in germ was really all that the world can do. The great lines in which individual and social activity have since run were then laid down. This notable family circle was completed by Naamah, the sister of Tubal-Cain. The strength of female influence began to be felt contemporaneously with the cultivation of the arts. Very early in the world’ s history it was perceived that, although debarred from the rougher activities of life, women have an empire of their own. Men have the making of civilization, but women have the making of men. It is they who form the character of the individual and give its tone to the society in which they live. (M. Dods, D. D.)The cultivation of the fine arts The inexorable necessaries of daily life absorbed no more the whole attention or the entire strength; the soul and the heart, also, demanded and obtained their food and nurture! Lamech was the first poet (Genesis 4:23-24), and his son the first musician; the “ sweat of the brow” was temporarily dried by the heavenly sunshine of art; the curse of Adam was, in a great measure, conquered by the perseverance and the gentleness of his descendants. Everybody will readily admit that this was a most important step in the advancement of society; for, materialism with its degrading tendencies of cold expediency was, in some measure, dethroned; it became a co-ordinate part of a higher striving, which found its reward, not in selfish utility, but in a free and elevating recreation. It is true that most of the ancient nations ascribed the invention of musical instruments to their deities: the Egyptians believed that Thor, the god of wisdom and knowledge, the friend of Osiris, invented the three-stringed lyre; the Greeks represented Pan or Mercury as the first artists on the flute; and music was generally considered a Divine gift, and an immediate communication from the gods. But our context describes the invention of these instruments in a far deeper manner; it embodies it organically in the history of the human families, and assigns to it that significant place which its internal character demands. It is not an accidental fact that the lyre and the flute were introduced by the brother of a nomadic herdsman (Jabal). It is in the happy leisure of this occupation that music is generally first exercised and appreciated, and the idyllic tunes of the shepherd find their way, either with his simple instruments, or after the invention of others of a more developed description, into the house of the citizen and the palace of the monarch. But we must not be surprised to find here Jabal described as “ the father of those who dwell in tents, and of those who have cattle” (Genesis 4:20), although Abel had already followed the same pursuits (Genesis 4:2). Every single remark proves the depth of thought, and the comprehensiveness of the views of the Hebrew writer. Abel had been murdered, most probably without leaving children; yet his occupation could not die out with him; breeding of cattle is a calling too necessary, and at the same time too inviting, not to be resumed by some later born individual. But in the family of Cain rested the curse of bloodshed; the crime was to be expiated by severe labour; in the fourth generation it was atoned for (Exodus 20:5); and now were the Cainites permitted to indulge extensively in the easy life of herdsmen; the blood of Abel was avenged, and with the restored guiltlessness returned affluence, and--mirth, which is aptly symbolized by the invention of music. Jabal and Jubal were Lamech’ s sons with Adah; but he had another wife, Zillah, who bore him also a son, Tubal-Cain. He was a “ sharpener of all instruments of braes and iron” ; and this seems to imply that he continued the ancestral pursuit of agriculture, but that he also improved the necessary implements; he invented the practical art of whetting ploughs, and of making, by the aid of fire, other instruments materially mitigating the toil and hardship which the cultivation of the soil imposes upon the laborious countryman. And are we not justified in finding in this alleviation of the manual labour also, a relaxation of the severe curse pronounced against his ancestor Cain? (M. M. Kalisch, Ph. D.)I have slain a man to my wounding, and a young man to my hurt The song of the sword It may be translated thus:-- “ Adah and Zillah! hear my voice; Ye wives of Lamech I give ear to my speech: I will slay men for smiting me, And for wounding me young men shall die. If Cain shall be avenged sevenfold, Lamech seventy and seven.” This is the most antique song or poem in the world, the only poem which dates from before the Flood, the sole literary relic of the antediluvian race. Of course, it has been read in many different senses, and its meaning has at times been darkened by those who assumed to explain it. According to some, Lamech is a murderer stung by remorse into a public confession of his guilt. According to others, he, the polygamist, acknowledges that his sin will bear a more fruitful progeny of ills than that of Cain, that polygamy will prove more fatal to human peace than murder. But the interpretation which the ablest critics are rapidly adopting, and which I hold to be incomparably the best, is that which names it “ the Song of the Sword.” Whatever else may be doubtful, this seems certain, that Lamech is in a vaunting humour as he sings: that he is boasting of an immunity from vengeance superior to that of Cain; and that, because of some special advantage which he possesses, he is encouraging himself to deeds of violence and resentment. Now, just before the song of Lamech we have the verse which narrates that Tubal-Cain had learned to hammer out edge-tools in brass and iron. Suppose this great smith to have invented a sword or a spear, to have shown his father how effective and mortal a weapon it was, would not that have been likely to put Lamech into the vainglorious mood which inspires his poem? May we not rationally conclude that his song is “ the Song of the Sword” ; that, as he wields this new product of Tubal-Cain’ s anvil, Lamech feels that he has a new strength and defence put into his hand, a weapon which will make him even more secure than the mark of God made Cain? (S. Cox, D. D.)The case of Lamech I. THE CASE OF LAMECH SHOWS THE EFFECT OF AN OF THE CHURCH’ S . 1. The end and use of ordinances. 2. These are enjoined only in the Church. 3. Cain and his posterity forsook the fellowship of the Church, and lost its privileges. 4. Mark the effect of this in Lamech. (1) In his government of himself, unrestrained by Divine precepts, a polygamist. (2) In household government, a tyrant. (3) In his character as a member of society, a murderer. One sin leads to another. II. THE CASE OF LAMECH SHOWS THAT OUTWARD IS NO SURE MARK OF GOD’ S FAVOUR. 1. We have seen Lamech’ s character. 2. He was remarkable for family prosperity (verses 20-22). 3. God’ s dealings with His people have all a reference to their spiritual and eternal good. 4. Hence they have not uninterrupted prosperity. 5. To the ungodly, temporal good is cursed, and becomes a curse--increased responsibility, increased guilt. 6. Splendid masked misery--embroidered shroud--sculptured tomb. 7. The graces of poetry given here--speech of Lamech. III. THE CASE OF LAMECH SHOWS THAT THE OF GOD ARE AND BY THE UNGODLY. 1. God protected Cain by a special providence, that His sentence might take effect. 2. Lamech argues from this, that he is under a similar special providence. 3. Common--they who despise Divine things still know as much of them as is convenient for their reasonings. Doctrines--depravity, election, justification by faith. Incidents--Noah, David, Peter, malefactor on the cross--“ All things work,” etc. “ Because sentence against,” etc. Ecclesiastes 8:11). 4. Satan thus uses something like the sword of the Spirit--infuses poison into the Word of Life. 5. The Scriptures are thus by men made to injure them fatally. They rest them to their own destruction--food in a weak stomach--a weed in a rich soil. (1) See the effects of a departure from God. (2) Avoid the first step. (J. S. Exell, M. A.)Lamech Without professing to regard him as either “ an antediluvian Thug--a patriarchal ‘ old man of the mountain’ --the true type of the assassin in every age, whose sacrificial knife is a dagger, whose worship is homicide, and his inspiration that apostate spirit who was a liar and a murderer from the beginning” (Revelation J.B. Owen, M.A., “ Pre-Calvary Martyrs,” p. 97); or, on the other band, “ the afflicted one, a type and prophecy, in the first ages of the world, of afflicted Israel in the hour of Jacob’ s trouble, when they shall look on the pierced Saviour with godly sorrow” (Revelation T.R. Birks, M.A., in Family Treasury, February, 1863, p. 85); we see in him-- I. A OF THE DIVINE LAW OF . Lamech was a polygamist. Monogamy was the Divine law of marriage, and in all likelihood this rule had been observed till Lamech’ s time. Dr. Cox says, “ He is the first of the human race who had more wives than one. The father of a family of inventors, this was his invention, his legacy to the human race--a legacy which perhaps the larger half of men still inherit to their cost and ours” (Sunday Magazine, 1873, p. 158). Kitto quaintly remarks, “ Lamech had his troubles, as a man with two wives was likely to have, and always has had; but whether or not his troubles grew directly out of his polygamy is not clearly disclosed.” II. A PROOF THAT WORLDLY IS NO SIGN OF THE DIVINE FAVOUR. Lamech was a prosperous man, as things went in those primitive times. His family was numerous and rarely gifted (Genesis 4:20-22). But gifts and graces do not necessarily go together. III. A CASE OF GOD’ S BEING AND . “ If Cain be avenged sevenfold.” The mark set on Cain was not only a protection but a punishment. Whilst it saved him from death, it confined him to a vagabondage almost worse than death. Lamech, however, sees in it not punishment, but only protection. He interprets Cain’ s case as a premium put by God upon violence; as a Divine connivance at murder. “ If God,” he argues, “ took the part of a homicide, I need not scruple to destroy with my glittering blade any man, old or young, who dares to molest me. God is merciful to murderers.” A true case of turning the grace of God into licentiousness, of sinning that grace may abound. IV. AN OF AND . Lamech argues that, if God avenged Cain sevenfold (Genesis 4:15), he, with his new weapon, the sword, will not need nor ask a Divine avenger. He will act for himself on the principle, “ Vengeance is mine, I will repay,” and that not merely seven fold but seventy-and-seven times. The song thus “ breathes a spirit of boastful defiance, of trust in his own strength, of violence, and of murder. Of God there is no further acknowledgment than that in a reference to the avenging of Cain, from which Lamech argues his own safety” (Edersheim). Looked at in the light of this savage “ sword song,” we cannot but see that the culture and civilization introduced by Lamech and his family were essentially godless; “ of the earth, earthly.” (T. D.Dickson, M. A.)Lamech 1. As the first violator of God’ s primeval law of marriage. That law most strictly enjoined one wife; and doubtless had been observed till Lamech’ s time. It was the foundation of family peace, of true religion, of social order, of right government in the state. Take away this foundation, or place two instead of one, and the whole fabric shakes, the nation crumbles to pieces. 2. As a murderer. Lust had led to adultery, and adultery had led to violence and murder. 3. As a boaster of his evil deeds. He does the deed of blood, and he is not ashamed of it; nay, he glories in it--nay, glories in it to his own wives. There is no confession of sin here, no repentance, not even Cain’ s partial humbling. Thus iniquity lifts up its head and waxes bold in countenance, defying God and vaunting before men, as if the deed had been one of honour and not of shame (2 Timothy 3:2; Psalms 52:7; Psalms 10:3). 4. As one taking refuge in the crimes of others. He makes Cain not a warning, but an example. 5. As one perverting God’ s forbearance. He trifles with sin, because God showed mercy to another. He tramples on righteousness, because it is tempered with grace. He sets vengeance at nought, because God is long suffering. 6. As a scoffer. He believes in no judgment, and makes light of sin’ s recompense. Is not this the mocking that we hear on every side? No day of judgment, no righteous vengeance against sin, no condemnation of the transgressor! God has borne long with the world, He will bear longer with it still! He may do something to dry up the running sore of its miseries; but as for its guilt, He will make no account of that, for “ God is love” ! But what then becomes of law, or of righteousness, or of the difference between good and evil? And what becomes of God’ s past proclamations of law, His manifestations of righteousness, His declarations of abhorrence of all sin? (H. Bonar, D. D.) Genesis 4:25 Another seed, instead of Abel Seth To Eve is born a third son; and he comes to them as the gift of love and the pledge of hope. Eve names him Seth, which means “ set” or “ placed” or “ appointed,” as being expressly given to her in room of Abel, whom Cain slew. In this her faith shows itself again; for in the ease of her three sons it is she herself who gives the names, and in them displays her faith. In Cain, it was simple and triumphant faith, that had not yet entered into conflict, nor known what trials and crosses are. In Abel’ s, it was the utterance of hope deferred making the heart sick, and realizing strangership on earth and “ vanity” in creation. And now, in Seth, it is faith reassured and comforted, brought to rest in God, as able to fulfil to the uttermost all that He had promised. 1. She recognizes God in this. It is not the mere “ law of nature” ; it is the Lord. It is in the fulfilment of His sovereign purpose that He is doing this. 2. She gives a name expressive of her faith. She calls her infant the appointed one, the substituted one. She saw God making up her lose, filling up the void, providing a seed, through which the promised Deliverer was to come. 3. She fondly calls to mind her martyred son. The way in which she does this, shows the yearning of her heart over him who was taken away, as if his place was one which needed to be supplied, as if there were a blank in her bosom which God only knew how to supply. (H. Bonar, D. D.) Genesis 4:26 Then began men to call upon the name of the Lord Prayer Prayer is speaking to God--on any subject, with any object, in any place, and in any way. I. PRAYER SO IS AN . It seems to be natural to man to look upwards and address himself to his God. Even in the depth of lost knowledge and depraved feeling, the instinct of prayer will assert itself. A nation going to war with another nation will call upon its God for success and victory; and an individual man, from the bedside of a dying wife or child, will invoke the aid of One supposed to be mighty, to stay the course of a disease which the earthly physician has pronounced incurable and mortal. Just as the instinct of nature brings the child in distress or hunger to a father’ s knee or to a mother’ s bosom, even so does created man turn in great misery to a faithful Creator, and throw himself upon His compassion and invoke His aid. II. BUT PRAYER IS A MYSTERY TOO. The mysteriousness of prayer is an argument for its reasonableness. It is not a thing which common men would have thought of or gone after for themselves. The idea of holding a communication with a distant, an unseen, a spiritual being, is an idea too sublime, too ethereal for any but poets or philosophers to have dreamed of, bad it not been made instinctive by the original Designer of our spiritual frame. III. PRAYER IS ALSO A . Many things waited for the coming of Christ to reveal them, but prayer waited not. Piety without knowledge there might be; piety without prayer could not be. And so Christ had no need to teach as a novelty the duty or the privilege of prayer. He was able to assume that all pious men, however ignorant, prayed; and to say therefore only this--“ When ye pray, say after this manner.” (Dean Vaughan.)The first public revival of religion I. Consider THE STATE OF THE TIMES HERE TO. “ Then” --“ then began men to call upon the name of the Lord.” What was the state of the times, when this revival of religion took place? It was very bad. There were evidently two parties--the children of men and the sons of God--the men of this world and the men not of this world--the faithful in Christ Jesus and the unbelieving and ungodly. And these, it seems--the worldly-minded and corrupt--were growing greatly in boldness and recklessness of crime. They congregated in cities, and so kept each other in countenance; they had their unions for pleasure, for business, for sin; they poured contempt on God and godliness. Meanwhile the godly seed were few and separated. They worshipped God in privacy in their families. They wanted more of union with each other. It was now necessary to make a stand for true religion. What they believed with their heart, it was high time to confess with their lips. II. Consider THE PUBLIC REVIVAL OF WHICH THEN TOOK PLACE. The pious found it necessary and desirable to unite more closely together; and they found their bond of union in “ the name of the Lord.” “ They began,” the margin of our Bible says it may be rendered--“ they began to call themselves by the name of the Lord.” Probably the expression includes both ideas; they “ began to call themselves by the name of the Lord,” and they also “ began to call upon His name.” 1. They “ called themselves by His name.” They owned themselves openly His people. They were not ashamed of Him--of His name, of His truth, of His cause, nor of His people. They knew God in His grace, in the promise of the Messiah, by the help of the Spirit. What they knew, they believed; what they believed, they confessed; they “ called themselves by the name of the lord.” 2. And then they also “ called upon the name of the Lord.” We cannot think that so many years had passed away, and men had not yet begun to pray by themselves in secret, or with their households in family worship. But “ then men began to call upon the name of the Lord” in social, united, and public worship. This probably is the meaning. The enemies of God were publicly united, and the people of God began publicly to unite. Those, for ungodly purposes; these, to promote vital godliness. The former, for profaneness; the latter, for prayer. This was a decided step; when they came out of their family circles and closets, to join together in public worship. Doubtless it attracted much observation, and excited much ridicule. Can you not fancy the ungodly of that day mocking the men of God as they went to their place of worship? disturbing (it may be) the little band when assembled, or following them with their taunts? But in vain. The Spirit of God brought His children to unite as brethren. III. Consider our OWN in this subject. What is the state of our times? Is it good or bad? It is very mixed--much as it was then. Numbers have altogether erroneous views of the way of salvation. Numbers advocate another gospel than that of Jesus Christ. Infidelity also prevails to a fearful extent. But, still, there is a bright side also. There are more than a few now who know and who believe from the heart the promise of the Seed of the woman, and all its glorious fulfilment in the person, in the work, in the doctrine, in the grace of Jesus Christ. These also do “ call upon the name of the Lord” in private. Oh! we are not of their number, if we neglect private prayer. Then, also, most persons of true piety do now call upon God in their families. But would we see religion revived? We must “ call ourselves after the name of the Lord” ; confess Christ faithfully before men; be not ashamed of Christian principles. And there must also be revived delight in public worship. This has ever been the case in revivals of true religion. Religion never flourishes without diligent and faithful use of the appointed means of grace. (J. Hambleton, M. A.)A change in mode of worship Some change is here intimated in the mode of approaching God in worship. The gist of the sentence, however, does not lie in the name of Jehovah. For this term was not then new in itself, as it was used by Eve at the birth of Cain; nor was it new in this connection, as the phrase now appears for the first time, and Jehovah is the ordinary term employed in it ever afterwards to denote the true God. As a proper name, Jehovah is the fit and customary word to enter into a solemn invocation. It is, as we have seen, highly significant. It speaks of the Self-existent, the Author of all existing things, and in particular of man; the Self-manifest, who has shown Himself merciful and gracious to the returning penitent, and with him keeps promise and covenant. Hence it is the custom itself of calling on the name of Jehovah, of addressing God by His proper name, which is here said to have been commenced. Growing man now comprehends all that is implied in the proper name of God, Jehovah, the Author of being, of promise, and of performance. He finds a tongue, and ventures to express the desires and feelings that have been long pent up in his breast, and are now bursting for utterance. These petitions and confessions are now made in an audible voice, and with a holy urgency and courage rising above the depressing sense of self-abasement to the confidence of peace and gratitude. These adorations are also presented in a social capacity, and thereby acquire a public notoriety. The father, the eider of the house, is the master of words, and he becomes the spokesman of the brotherhood in this new relationship into which they have spontaneously entered with their Father in heaven. The spirit of adoption has prompted the confiding and endearing terms, Abba, Father, and now the winged words ascend to heaven, conveying the adorations and aspirations of the assembled saints. (Prof. J. G. Murphy.). Genesis 5:1-32 This is the book of the generations of Adam Distinguished men I. SOME MEN ARE BY THE OF THE TIMES IN WHICH THEY LIVE. Adam; the first human being to (1) inhabit the earth, (2) hold communion with God, (3) be led astray. II. SOME MEN ARE BY THEIR . Methuselah. III. SOME MEN ARE BY THE OF THEIR MORAL CONDUCT. IV. SOME MEN ARE BY THEIR LINE OF DESCENT. Feeble lights in a grand constellation. V. SOME MEN ARE BY THEIR TRUE AND EXALTED PIETY. Enoch. This is a distinction of the very truest kind; it arises from the moral purity of the soul. Lessons: 1. That a good old age is often the heritage of man. 2. That noble lineage is the heritage of others. 3. That true piety may be the heritage of all. 4. That true piety has a substantial reward as well as a permanent record. (J. S. Exell, M. A.)Thoughts I. THE OF THE RACE. 1. Their longevity might be explained on natural principles. 2. Their longevity was for special ends. 3. Their longevity contributed to their depravity. II. THE POVERTY OF HUMAN HISTORY. The record of a thousand is in these few verses. III. THE OF SIN. All that is recorded here of these great men, except Enoch, is that they begat sons and daughters. They thought only of material things. IV. THE OF MAN’ S . It is said of each, “ He died.” No money can bribe Death, no power avert his blow. V. THE OF . “ Enoch walked with God.” (Homilist.)The genealogy 1. It is a very honourable one. The Son of God Himself descended from it. 2. Neither Cain nor Abel have any place in it. Abel was slain before he had any children, and could not; and Cain, by his sin, had covered his name with infamy, and should not. Adam’ s posterity, therefore, after a lapse of one hundred and thirty years, must begin anew. 3. The honour done to Seth and his posterity was of grace; for he is said to have been born in Adam’ s likeness, and after his image. Man was made after the image of God; but this being lost, they are born corrupt, the children of a corrupt father. What is true of all mankind is here noted of Seth, because he was reckoned as Adam’ s firstborn. He, therefore, like all others, was by nature a child of wrath; and what he or any of his posterity were different from this, they were by grace. 4. Though many of the names in this genealogy are passed over without anything being said of their piety, yet we are not from hence to infer that they were impious. Many might be included among them who called upon the name of the Lord, and who are denominated the sons of God, though nothing is personally related of them. (A. Fuller.)The original vitality of men Whether we are to think that the original vitality of the human frame faded only by slow degrees, or whether there was something salubrious in the air of the ages after Eden, has often been asked, but can never be answered. Some have fancied that the immense lives ascribed to the antediluvians imply that each name represents a tribe, the lives of whose leading members are added together; others have understood the years to mean only months; while others have sought to prove that from Adam to Abraham the year had no more than three months, from Abraham to Joseph eight, and from Joseph’ s time twelve months, as at present. But such explanations have no sufficient warrant, and it is perhaps best, on the whole, to keep in mind what Bishop Harold Browne has pointed out, that “ numbers and dates are liable in the course of ages to become obscured and exaggerated.” It is quite possible that some of the early Rabbis, desirous of emulating the fabled age ascribed by heathen nations to their heroes and demigods, may have added to the Bible figures, so as to secure the patriarchs an equal honour. Our present bodies certainly could not live more than two hundred years, at the very most, from the decay of one part after another, and hence we must either take Bishop Browne’ s solution of antediluvian longevity, or suppose that exceptional circumstances in the first ages produced exceptional results. (C. Geikie, D. D.)The apostate and the godly seeds I. IT IS IN THE LINE OF CAIN THAT WE FIND THE ARTS OF SOCIAL AND LIFE . They increased in power, in wealth, and in luxury. In almost all earthly advantages they attained to a superiority over the more simple and rural family of Seth. And they afford an instance of the high cultivation which a people may often possess who are altogether irreligious and ungodly, as well as of the progress which they may make in the arts and embellishments of life. II. THE GODLY SEED WAS IN THE FAMILY OF SETH, whose name signifies “ appointed, placed, or firmly founded.” For on him now was to rest the hope of the promised Messiah. So God ordained, and so Eve devoutly believed. The posterity of Seth maintained the cause of religion in the midst of increasing degeneracy. It is true they did not always maintain it very successfully; perhaps they did not always maintain it very consistently. In the first place, in the days of Enos, the grandson of Adam, a signal revival took place among those who adhered to the true faith (Genesis 4:26). Again, secondly, several generations later, contemporary with Lamech in the house of Cain, lived Enoch in the family of Seth, the seventh from Adam. He was raised up as a remarkable prophet, and the burden of his prophetic strains is preserved to us by the Apostle Jude (verses 14, 15). Once more, in the third place, still later in this melancholy period, the Lord raised up Noah, or Nee, as his name is often written. That name signifies “ comfort” or “ consolation.” Thus, in three successive eras, the Lord remarkably interposed to arrest the progress of the sad apostasy. 1. It is interesting in this view to consider the longevity of the patriarchs. The length of their days well fitted them for being the depositories of the revealed will of God, preserving and transmitting it from age to age; and so many of them surviving together to so late a period must have formed a holy and reverend company of teachers and witnesses in the world. So, at least, it should have been; since, at all events, this longevity of the fathers was a boon and privilege to the Church. It served the purpose of the written Word. It transmitted, not a treacherous and variable tradition passing quickly through many hands, such as some would fondly prefer even to the Bible, but a sure record of the truth of God. Hence it was fitted to rally with no uncertain sound, and not by the artifice of any dead and nominal uniformity, but on a trustworthy principle of living unity, the Church of the living God. If the effect was otherwise--if the testimony of the long-lived fathers then, like the teaching of the abiding Word now, failed to keep the sons of God at one among themselves, and separate from the world, their sin was on that account all the greater. Nor was the agency wanting which alone can give a spiritual discernment of the truth. The Spirit, who searcheth all things, yea, the deep things of God, was, throughout these ages, continually striving with men, and by the Spirit Christ was ever preaching to the successive generations of that antediluvian world. 2. But it is not the length of their lives only that is to be taken into account when we would estimate the effect which the testimony of the godly patriarchs was fitted to have in stemming the torrent of ungodliness. Their deaths also must have been instructive and significant. That they all lived so long, witnessing for God, believing and showing forth His righteousness, was a standing reproof to the wicked. That, long as they might live, they all died at last, gave a warning more affecting still. The death of each, coming surely in the end, though long delayed, must have rung emphatically the knell of judgment. (R. S. Candlish, D. D.)Lessons 1. Providence hath made a sufficient register of the Church’ s rise and growth and state, for faith, not for curiosity. 2. God’ s will is made out, that His Church was to be propagated by generation, not creation. 3. The generations of the Church were ordered to be from Adam fallen, that grace might appear. 4. God’ s blessing makes man only fruitful to propagate His Church. (G. Hughes, B. D.)Nobodyism You must have already noticed that this chapter is as true as any chapter in human history, especially as it shows so clearly, what we ourselves have found out, that the most of people are extremely uninteresting. They are names, and nothing more. They are producers and consumers, tenants and taxpayers, and that is all; they are without wit, music, piquancy, enterprise, or keenness of sympathy. Such people were Seth and Enos, Mahalaleel and Jared; respectable, quiet, plodding; said “ good night” to one another regularly, and remarked briefly upon the weather, and died. Just what many nowadays seem to do. Now, I want to show you that such people are often unjustly estimated, and to remind you that if all stars were of the same size the sky would look very odd--much like a vast chessboard with circles instead of squares. I want to remind you also that really the best part of human history is never written at all. Family life, patient service, quiet endurance, the training of children, the resistance of temptation--these things are never mentioned by the historian. Because we admire brilliance we need not despise usefulness. When your little child is ill, he needs kindness more than genius, and it will be of small service to him if his mother is good at epigrams but bad at wringing out a wet cloth for his burning brow. I am, then, quite willing to admit that Seth and Enos, Mahalaleel and Jared, are not one-thousandth part so well known by name as the man in the moon, but I believe they did more real good than that famous character ever attempted. You should remember, too, that a long fiat road may be leading up to a great mountain. There are some very plain and uninteresting miles out of Geneva, but everyone of them brings you nearer Merit Blanc. Oh, so dull that long road from Seth to Jared, but round the corner you find Enoch, the Mont Blanc of his day! Many a child who never heard the name of Jared knows well the name of Enoch. So you do not know to what high hill your life may be quietly leading up. Even if you yourself are nobody, your son may be a man of renown, or his son may be a valiant and mighty man. Enoch reaches the point of renown in godliness; he walked with God three hundred years at least; his walk was on the high hills--so high that he simply stepped into the next world without troubling Death to go through his long, dark process. “ He was not, for God took ” As if he had walked so near that God opened the window and took him in; and we, too, might pass in as easily if we walked on the same sunny heights. But we are in valleys and pits, and God must needs send Death to dig us out and send us to heaven by a longer road. After Enoch, we come to Methuselah. He, too, is well known, although for nothing but length of days apparently; yet as a matter of fact he ought to be known for something much more highly distinguished. He was the grandfather of Noah; that is his glory, not his mere age! You cannot tell what your boy may be, or his boy; so keep yourself up to the mark in all mental health and moral integrity, lest you transmit a plague to posterity. It may be that Nature is only resting in you; presently she will produce a man! Precisely the same thing we have in this chapter we find in the catalogue of the names of the early disciples of our Lord. We know Peter and James and John. But how little as compared with them do we know of Thomas and Bartholomew and Philip, of Lebbaeus, and Simon the Canaanite? Yet they were all members of one company, and servants of the same Lord. We speak of men of renown, forgetting that their renown is principally derived from men who have no renown themselves! Unknown people make other people known. The hills rest upon the plain ground. Besides, there is a bad repute as well as a fair fame: Judas Iscariot is known as widely as the Apostle John! Be not envious of those who have high place and name; could we know them better, perhaps we should find that they long for the quietness of home, and sigh for release from the noise and strain of popular applause. Happily, too, we should remember that a deed may be immortal, when the mere name of the doer may be lost in uncertainty. (J. Parker, D. D.)The Divine image in man hidden A researcher of art in Italy, who, reading in some book that there was a portrait of Dante painted by Giotto, was led to suspect where it had been placed. There was an apartment used as an outhouse for the storing of wood, hay, and the like. He besought and obtained permission to examine it. Clearing out the rubbish and experimenting upon the whitewashed wall, he soon detected the signs of the long-hidden portrait. Little by little, with loving skill, he opened up the sad, thoughtful, stern face of the old Tuscan poet. Sin has done for man what the whitewash did for the painting. It has covered over the likeness of God upon the soul; and it is only by the Spirit of God Himself that the long-hidden likeness can be manifested again. Long life and death of the patriarchs From the 4th verse to the 22nd two things chiefly are noted, the long life of these fathers and their assured death. Many years they continued, yea, many hundreds; but at last they died. Death was long ere it came, but at last it came. 1. And touching their long life, some questions are moved: First, why it was so long; secondly, whence or how it came to be so. Of the first, two causes are alleged, one for the propagation of mankind so much the faster and more speedily, the other for continuance of remembrance of matters, and deducing of them to posterity the better. The indifferent mixture, equal temperature, and good disposition of the chief and first qualities, heat, cold, moisture, dryness, is in nature the ground of life, and by all probability in that beginning this was so more than now; their diet better, and temperance more from surfeiting and fleshly pleasures than is now; their minds quieter from eating and gnawing cares, the shortness of man’ s life, since, iniquity then being not so strong, many woes and vexations were unfound; and lastly, the fruits of the earth, in their purity, strength, and virtue, not corrupted, as after the flood, and ever since still more and more, might be to them a true cause, and a most forcible cause, of good health, greater strength, and longer life than ever since by nature could be. 2. Their certain death is noted, to show the truth of God’ s Word, ever infallible and unmovable. The Lord said, if they did eat they should die: they did eat, then death must follow; for He will be true, do what we can, and we shall find it so. Adam lived nine hundred and thirty years, but he died; Sheth nine hundred and twelve, and he died; Methuselah nine hundred threescore and nine, and yet he died. Died, died, is the end of all, that God might be true, how long soever they lived. The same word of the Lord is no falser now than then, but the same forever. Would God this repetition of death, death, to all these fathers might make us as duly to remember it as we are sure truly to find it--to find it, I say; and God knoweth, not we, how soon. “ Today I, tomorrow thou,” saith the wise man. His conceit was not unprofitable that imagined man’ s life to be as a tree, at the root whereof two mice lay gnawing and nibbling without ceasing, a white mouse and a black. The white mouse he conceived to be the day, and the black mouse the night, by which day and night man’ s life, as a tree, by continual gnawing, at last is ended. Who can now tell how far these two mice have eaten upon him? Haply the tree that seemeth yet strong ere night may shake, and ere day again fall flat down. Oh, let us think of this uncertainty! But you see the snow, how blind it makes a man by his great whiteness; so doth this world, by his manifold pleasures, baits, and allurements, dazzle our eyes, and blind us so, that we forget to die; we dream of life when there is no hope, and we cannot hear of it to go away. O death, how bitter is the remembrance of thee to a man that liveth at rest in his possessions, unto the man that hath nothing to vex him, and that hath prosperity in all things, yea, unto him that is yet able to receive meat. (Bishop Babington.)Lessons from the longevity of the antediluvians 1. Now, here is a lesson in human experience which one would think would silence forever the advocates of the theory of human perfectibility. The race of antediluvians were blessed with all possible capacities and facilities for indefinite improvement in knowledge and happiness. They were not called to die when they had just began to live, nor to quit their investigations forever when they had just learned how to study. Men’ s minds might have been formed and disciplined in the revolution of nine hundred years under an accumulation of influences and circumstances in the highest degree powerful and favourable. A ladder was let down to them from heaven; but instead of rising thither, they employed every endowment of being, and every capability of life, for growth in unkindness, and corrupted themselves to such a height before God, that their sufferance on earth was no longer possible. So much for human perfectibility. 2. Only one event is recorded alike of them all, no matter what may have been their situation in life--whether princes of the earth or beggars in rags. Their life is reduced down to the bald, unvaried epitaph--“ He died” ! The only thing of absolute value is that which connects us with God. Crowns are playthings; dukedoms and dominions of no more importance than the grains of sand that go to make up an ant-hill. 3. The consideration of the great age of the antediluvians, and its effect upon their state on earth, might lead to some faint conception of what an apostle calls the “ power of an endless life.” (1) The power of such a life for the increase of holiness. (2) In the progressive accumulation of depravity. 4. We are all naturally as wicked as the race of mankind destroyed by the deluge. And doubtless it will be less tolerable for us than the antediluvians in the Day of Judgment. 5. The mere duration of years does not constitute a long life, but the fulfilment of life’ s purposes. 6. There was a time in the life of every ungodly antediluvian in which his wickedness had reached such a point, his long habits of sin had gained such strength, that all hope of his salvation departed. At such a moment, though long before the close of his mortal career, it might have been said with awful emphasis--“ He died” ! (Christian Age.)God’ s way of writing history Bible history is written on the principle of abridgment and selection. God Himself is the abridger and selector. He has written the story of His own world in His own way, and according to His own plan, keeping such things as these in view-- 1. What would most glorify Himself. 2. What would most benefit the Church upon the whole. 3. What would mark distinctly the stages leading on to the incarnation of His Son. 4. What would prove the true humanity of Messiah as the seed of the woman, and so the embodiment of the grace and truth wrapt up in the first promise to man. The first verse carries us back to the earlier chapters, and repeats the statement already given as to man’ s creation in the Divine image. It is plain from it that God desires us to look at and ponder such things as these-- 1. Man’ s creation by God. 2. His creation in the likeness of God. 3. His creation, male and female. 4. His being “ blessed” by God, and that he enters this world as a blessed being, not under the curse at all. 5. His receiving the name of Adam, or man, from God Himself, as if God specially claimed the right of nomenclature to Himself. How much importance must God attach to these things when He thus repeats them at so brief an interval! He does not repeat in vain. Every word of God is “ pure,” and it is full of meaning, even though we may not now see it all. It is not a mere grain or atom; it is a seed, a root. (H. Bonar, D. D.)Ten biographies in one chapter A single chapter contains ten biographies. Such is God’ s estimate of man, and man’ s importance! How unlike man’ s estimate of himself! How unlike are the biographies contained in this chapter to those volumes of biography over which are spread the story of a single life! Is not this man worship, hero worship? And was it not to prevent this that God has hid from us the details of primitive history--everything that would magnify man and man’ s doings? Just as He has taken pains to prevent the grosser idolatries of sun worship and star worship by exhibiting these orbs in the first chapter as His own handiwork, so in this fifth chapter He has sought to anticipate and prevent the more refined idolatry, not only of past ages, when man openly and grossly deified man, but of these last days, when man is worshipping man in the most subtle of all ways, and multiplying the stories of man’ s wisdom, or prowess, or goodness, so as to hide God from our eyes, and give to man an independent position and importance, from which God has been so careful to exclude him. We might say, too, that this chapter is God’ s protest against that special development of hero worship which is to be exhibited in the last Antichrist, when God shall be set aside and man be set up as all. The importance attached to these recorded names is just this, that they belong to the line of the woman’ s seed. It was this that made them worthy of memory. The chain to which some precious jewel is attached is chiefly noticeable because of the gem that it suspends. The steps which led up to the temple were mainly important because of the temple to which they led. So it was the connection of these ten worthies of the world’ s first age with the great Coming One that gave them their importance. Standing where we now do, far down the ages, and looking back on the men of early days, we are like one tracing some great river back to its distant source amid the lonely hills. The varied beauties of its banks, however great, yet derive their chief attraction and interest from the mighty city reared upon its margin, at some turn of its far downward course, and from the mighty ones which that city has given birth to. It is Bethlehem that gives all its interest to the river whose beginnings this chapter traces; or rather, it is He who was there born of a woman--Jesus the son of Abraham, the son of Adam. Save in their bearing upon Him, how unmeaning do these names appear! (H. Bonar, D. D.) Genesis 5:3 And Adam begat a son in his own likeness, after his image Human depravity I. THAT HUMAN IS TOTAL AS TO ITS OVER THE HUMAN MIND. By the phrase, human depravity, we mean that corruption of our nature, whereby we are inclined to sin rather than to holiness. The seat of this depravity is within; external forms of wickedness, in words and actions, are only the results and expressions of it, etc. By the heart, we mean the mind and all its faculties and powers; and by the depravity of the heart, we mean that principle within it, call it disposition, energy, or cause, whence those powers receive their inclination and bias, and from the quality of which, they, and the actions resulting from them, derive their character. II. I now proceed to prove, that THIS IS IN ITS AMONGST MANKIND. 1. It exists in all ages. Our proof of this is in universal history. 2. It exists in all countries. 3. In all communities. 4. In all families. 5. In all individuals. III. IT IS IN OUR NATURE, IN OF THE FALL OF ADAM. (T. Raffles, D. D.) Genesis 5:5 And all the days that Adam lived were nine hundred and thirty years: and he died The life and death of Adam I. THE SUBJECT OF THIS BRIEF . Adam, the first of men. Here it may be profitable to notice him most attentively. 1. As a compound being, formed of different component parts. (1) Composed of matter, or earth, as to his body. (2) Composed of pure spirit, called “ The Breath of Life,” as to his soul. 2. As to the common head of mankind; both our natural and moral head. (1) He is our natural head, or common parent; for Adam must have been the father, as Eve was the mother, of all living (Genesis 3:20). This renders the blood of all mankind the same (Acts 17:26); and our interests the same; for all mankind are brethren. Being thus united, we should live in unity (Psalms 133:1). (2) He was our moral head, or representative. He acted for us, and his conduct affected the state of all his posterity. 3. As the chief of sinners. 4. As a subject of God’ s redeeming mercy. 5. As a figure or type of Christ. II. HIS LIFE. He lived nine hundred and thirty years. His life may be considered-- 1. In its origin. Divine (Luke 3:38). 2. In its progress, as singularly diversified. 3. In its duration, as graciously protracted. From the protracted life of Adam learn the great end for which our lives are continued; that we may glorify God by getting and doing good. III. HIS DEATH; HE DIED. His death may be considered-- 1. As a dissolution of first principles. He died; he was not annihilated, but merely dissolved. His body returned to dust, his soul to God Ecclesiastes 12:7). 2. As the fruit of sin. 3. As a release from the vanity and evils of this world. 4. As a certain indication of our own. (Sketches of Sermons.)Preparation for death A man, who lived in forgetfulness of God and of his soul, went one day into a church while the chapter which has furnished us with our text was being read there. When he heard that long and monotonous catalogue of the names and ages of the patriarchs, his first inclination was to smile; he said to himself that there might have been chosen for the reading a less dry and a more edifying subject. He remained, however, and continued to listen, compelled to attention in spite of himself. Soon a thought struck him. He could not long listen with indifference to that solemn refrain, which came back always the same after these lives, so lengthened, of the patriarchs, “ And he died.” That is, he said to himself, what all these men had to pass through who lived so long on earth; they have all finished by dying. What happened to the patriarchs, happens also to all men without exception. All finish with death. What happens to all men must, therefore, happen to myself. I also shall finish with death. How am I prepared to receive that death which every day advances towards me, and from which no power in the world can shield me? What will be its consequences in my case? Will they be happy or unhappy? Will it be a heaven? Will it be a hell? Solemn question, which I have lost sight of till the present, but which I can no longer let remain unsolved. And from that moment he became as serious as he had hitherto been careless, with regard to his eternal interests. I. The first way of acting with regard to death, is NOT TO THINK ABOUT IT AT ALL; that is the way of men of the world. They can so occupy themselves with the things of this life, that they forget, in some sort, that this life is to have an end. 1. Such a young man thus forgets death in the stupefaction of pleasures. 2. Another young man is thus brought to forget death in the preoccupation of work. 3. The old man himself often comes to conceal from himself the death which is already so near him. He can no longer work; he can no longer deliver himself up to the noisy pleasures of youth, but he can still procure distractions for himself, which beguile his ennui, and remove from him the thought of death; he can stir throw the dice, or hold the cards, and the game will make him forget the flight of time. Or in the moments of idleness; say, when he is thrown back upon his own reflections, he will transport himself in idea into the past; he will turn over in his memory, and with inward satisfaction, too, the scenes of his youth and of his riper age, and that preoccupation with the past will hinder him from thinking about the future. And, in a word, there are many means of diverting one’ s thoughts, and deceiving one’ s self with regard to death; but is such conduct wise and reasonable? is it really for our interest? II. A second manner of acting with regard to death consists in ONE’ S SELF THAT ENDS AT DEATH; this is the way of infidels. The men whom I have in view do not at all divert their thoughts from the necessity which is laid upon them to die; they do not fear (at least, to judge from their pretensions), to look in the face the thought of death; they speak voluntarily and coolly of it; they believe that they possess the secret of not fearing it. They mock the people simple enough to trouble themselves with what is to follow death. As regards themselves--more enlightened and freed from those vulgar prejudices--they are convinced that what is called our soul is but a result of physical organization, and that, in consequence, it cannot survive the dissolution of the body; that judgment to come, heaven, hell, and life eternal, are so many idle fancies of weak minds. By means of such a conviction they pretend to live tranquilly, and not to fear death. Annihilation is a sad prospect; there is in the thought of annihilation something which horrifies our nature, and which we cannot look at without shuddering. What strange consolation to oppose to the trials of life is the future expected by the infidel! There is another existence after this, and the infidels themselves are forced, sooner or later, to do homage to that truth. At the approach of death they see the fragile stage of their infidelity fall in pieces like a house of cards at the breath of a child; and the anguish of their conscience becomes then an argument, tardy but terrible, in favour of a life to come. It is not, then, in the ranks of infidels that we shall find the best way of preparing for death. III. A third way of conducting one’ s self with regard to death consists in MAKING AN EFFORT TO MERIT BY ONE’ S WORKS FUTURE ; it is the Way with self-righteous men. If, then, a man observed the law of God perfectly, he could wait fearlessly for death, assured beforehand that the consequences will be happy in his case; he could present himself with confidence at the judgment of God, and ask from Him eternal life as a recompense which he has merited. But, as there is not a single man that has perfectly observed the law of God, there is not one who can procure for himself by that means a solid peace in view of death. IV. But that peace which we seek in vain in ourselves, might it not be found in IN THE OF GOD? It is there at least that many persons seek it. Here again, we are forced to overthrow that pretended peace as dangerous and illusive. No! it is in vain that you pretend to found your peace in presence of death on the goodness of God, while leaving in the shade His justice. The goodness of God, separated from His justice, is but a frail reed, which will pierce the hand of the imprudent one who rests on it. V. We shall need, you see, in order to our being able to die tranquilly, A MEANS OF FOR DEATH THAT WOULD SATISFY THE JUSTICE OF GOD, AT THE SAME TIME THAT IT WOULD DO HOMAGE TO HIS . It would be necessary that at the very time when His goodness displayed itself in the pardon of the sinner, His justice should preserve its rights in the punishment of the sin. If there existed a System founded on truth, and satisfying that double condition, it would assuredly be the best means, or rather the only means, of preparing us to die tranquilly. Now, that system exists, that means is found, and you have already named it in your thought; it is faith in Jesus Christ. After all human systems have been tried in succession, and been found false and powerless, how joyfully the means which God Himself has proposed, and which is the only one that can give peace to our hearts, is returned to; that system, simple as well as Divine, which is summed up in the words, “ Believe in the Lord Jesus Christ, and thou shalt be saved!” Faith in Christ presents the secret of satisfying at once the justice of God and His goodness. The Cross of Christ unites what an eternal abyss seemed to separate. (A. Monod, D. D.)Adam dies Then he died! He by whom death came in at last fell under it. He returned to dust. His sin found him out, after a long pursuit of nine hundred and thirty years, and laid him low. The first Adam dies! The tallest, goodliest palm tree of the primeval paradise is laid low. The first Adam dies; neither in life nor in death transmitting to us aught of blessing. He dies as our forerunner; he who led the way to the tomb. The first Adam dies, and we die in him; but the second Adam dies, and we live in Him! The first Adam’ s grave proclaims only death; the second Adam’ s grave announces life--“ I am the resurrection and the life.” We look into the grave of the one, and we see only darkness, corruption, and death; we look into the grave of the other, and we find there only light, incorruption, and life. We look into the grave of the one, and we find that he is still there, his dust still mingling with its fellow dust about it; we look into the grave of the other, and find that He is not there, He is risen--risen as our forerunner into the heavenly paradise, the home of the risen and redeemed. We look into the grave of the first Adam, and see in him the first fruits of them that have died, the millions that have gone down to that prison house whose gates he opened; we look into the tomb of the second Adam, and we see in Him the first fruits of them that are to rise, the first fruits of that bright multitude, that glorified band, who are to come forth from that cell, triumphing over death, and rising to the immortal life; not through the tree which grew in the earthly paradise, but through Him whom that tree prefigured--through Him who was dead and is alive, and who liveth for evermore, and who has the keys of hell and death. (H. Bonar, D. D.)And he died It is said that the striking thing in this chapter is the painful repetition of the words, “ and he died.” In a popular magazine some years ago there appeared an article, “ An Hour Among the Tombstones,” in which the writer gives the following:--“ In memory of Richard B--, who died August 1, 18--. He was for many years an inhabitant of this parish.” Was he? Well most people are “ inhabitants” of some “ parish” ; and if they live long enough, and are not over fidgety, of the same parish for “ many years.” That is little enough to say of Richard B--. But what sort of an “ inhabitant” was he? Cross and surly, miserly and close-fisted, selfish and ungodly; or, a good man, fearing his God, and blessing his neighbour? Good stone mason, come hither. You have written too much or too little. Either cut out what is on yonder stone, or else cut in something more creditable to him “ who was for many years an inhabitant of this parish.” The dissolution of past ages a memento for posterity One Guerricus, hearing these words read in the Church, out of the Book of Genesis: “ And all the days that Adam lived were nine hundred and thirty years, and he died; all the days of Seth were nine hundred and twelve years, and he died; and all the days of Enos were nine hundred and five years, and he died; and all the days of Methuselah were nine hundred sixty and nine years, and he died,” etc.,--hearing, I say, these words read, the very conceit of death wrought so strongly upon him, and made so deep an impression in his mind, that he retired from the world and gave himself wholly to devotion, that so he might die the death of the godly, and arrive more safely at the haven of felicity, which is nowhere to be found in this world. And thus should we do when we look back to the many ages that are past before us, but thus we do not: like those that go the Indies, we look not on the many that have been swallowed up by the waves, but on some few that have got by the voyage: we regard not the millions that are dead before us, but have our eyes set on the lesser number that survive with us; and hence it comes to pass that our passage out of this world is so little minded. (J. Spencer.) Genesis 5:24 Enoch walked with God The life and translation of Enoch I. Consider THE LIFE OF ENOCH. He “ walked with God.” These words seem to imply that Enoch possessed a remarkable resemblance to God in moral excellence; that he realized God’ s presence, and enjoyed His communion in an extraordinary measure, and that he publicly avowed himself to be on God’ s side, and stood almost alone in doing so. We notice especially the quietness and unconsciousness of his walk with God. The life of David or of Job resembled a stormy spring day, made up of sweeping tempest, angry glooms, and sudden bursts of windy sunshine; that of Enoch is a soft grey autumn noon, with one mild haze of brightness covering earth and heaven. II. Notice ENOCH’ S PUBLIC WORK OF PROTEST AND . The Epistle of Jude supplies us with new information about Enoch’ s public work. He not only characterized and by implication condemned his age, but predicted the coming of the last great judgment of God. He announced it (1) as a glorious and overpowering event; (2) as one of conclusive judgment and convincing demonstration. III. Look now at ENOCH’ S . How striking in its simplicity is the phrase, “ He was not, for God took him!” The circumstances of his translation are advisedly concealed: “ translated that he should not see death.” Many a hero has gathered fame because he stood “ face to face with death,” and has outfaced the old enemy; but death never so much as dared to “ look into Enoch’ s eye as it kindled into immortality.” The reasons why this honour was conferred on him were probably-- (1) to show his transcendent excellence; (2) to abash an infidel world; (3) to prove that there was another state of being, and to give a pledge of this to all future ages. (G. Gilfillan.)Enoch’ s life Few words are needed to describe the salient features of the majority of human lives. It is not needful to write a volume to tell whether a man has spent a noble or a wasted life. One stroke of the pen, one solitary word, may be enough. I. HERE IS A LIFE AND CUT SHORT; for, although Enoch lived 365 years, it Was not half the usual age of the men of his day. II. A LIFE SPENT AMID . III. A LIFE SPENT IN WITH GOD. In the expression “ walked with God,” there is the idea of-- (1) strong persistence and determination; (2) progress. IV. A LIFE OF NOBLE . “ V. A LIFE CROWNED BY . His translation was-- (1) A reminder to the men of his day that there was another state above and beyond the present; (2) an intimation of the final reward of the saints. (J. W. Atkinson.)Enoch, one of the world’ s great teachers Three strange things in connection with Enoch’ s history: (1) That so little is said about him; (2) the comparative shortness of his stay on earth; (3) the manifest singularity of the life he lived. I. HE TAUGHT THE WORLD BY HIS LIFE. 1. “ He walked with God.” 2. “ He had the testimony that he pleased God.” II. HE TAUGHT THE WORLD BY HIS . 1. That death is not a necessity of human nature. 2. That there is a sphere of human existence beyond this. 3. That there is a God in the universe who approves of goodness. 4. That the mastering of sin is the way to a grand destiny. III. HE TAUGHT THE WORLD BY HIS (Jude 1:14-15). (1) The advent of the Judge. (2) The gathering of the saints. (3) The conversion of sinners. (Homilist.)The heavenly walk I. THAT IT MAY BE PURSUED THE OF SIN AROUND. II. THAT IT MAY BE PURSUED IN THE VERY PRIME OF BUSY MANHOOD. III. THAT IT MAY BE PURSUED IN THE VERY MIDST OF ANXIETY AND CARE. Many people have lost their religion through the increase of domestic cares. But a godly soul can walk with God in family life, and take all its offspring in the same holy path. Enoch would instruct his children in the right way. He would pray for them. He would commend them to his Divine friend. Happy the home where such a godly parent is at its head. IV. THAT IT MAY BE PURSUED INTO THE VERY PORTALS OF HEAVEN AND ETERNAL BLISS. Enoch walked with God, and one day walked right into heaven with Him. Heaven is but the continuation of the holy walk of earth. (J. S.Exell, M. A.)Enoch: accounting for men’ s disappearance from the earth “ God took him.” I. WE SHOULD TAKE AN IN THE DESTINY OF MEN. II. WE SHOULD THE HAND OF GOD IN THE REMOVAL OF MEN. III. WE SHOULD BELIEVE IN THE OF GOD’ S OF MEN. When God takes a good man-- (1) He takes that man to a higher blessing, (2) He will fill that man’ s place as a Christian worker upon earth. (3) He trains survivors towards self-reliance and emulous work. Or thus: 1. God took him the assertion of a sovereign right. 2. God took him--an illustration of Divine regard. 3. God took him--an assurance of eternal blessedness. 4. God took him--a pledge that all like him will be associated. (J. Parker, D. D.)Enoch I. ENOCH AS TO HIS AGE. 1. It Was an age of longevity. 2. It was an ungodly age. II. ENOCH AS TO HIS . 1. He was independent. 2. Practical. III. ENOCH AS TO HIS . 1. His departure implies a future state. (1) Analogy says so. (2) The state of the world shows that there is a hereafter to square the accounts. (3) Revelation proves it. 2. His departure shows that there is a reward to the faithful. (1) Present satisfaction. (2) Future felicity. Hebrews 4:9. (W. Griffiths.)Enoch I. WHAT IS MEANT BY ENOCH’ S WALKING WITH GOD? 1. That he was well-pleasing to God (Hebrews 11:5). Amity, friendship, intimacy, love. 2. That he realized the Divine presence (Hebrews 11:6). God was to him a living Friend, in whom he confided, and by whom he was loved. 3. That he had very familiar intercourse with the Most High. 4. That his intercourse with God was continuous. He did not take a turn or two with God and then leave His company, but walked with God for hundreds of years. He did not commune with God by fits and starts, but abode in the conscious love of God. 5. That his life was progressive. At the end of two hundred years he was not where he began; he was not in the same company, but he had gone forward in the right way. II. WHAT WERE WITH ENOCH’ S WALKING WITH GOD? 1. The details of his life are very few. Quite enough for us to know that he walked with God. 2. It is a mistake to suppose that he was placed in very advantageous circumstances for piety. (1) A public man. (2) A family man. (3) Living in a very evil age. Still he bore his witness for God. III. WHAT WAS THE CLOSE OF ENOCH’ S WALK? 1. He finished his work early. 2. He was missed. “ Not found” (Hebrews 11:5). 3. His departure was a testimony. (C. H. Spurgeon.)Enoch’ s walk with God In “ Kitto’ s Daily Bible Readings” there is an exceedingly pleasing piece, illustrating what it must be to walk with God by the figure of a father’ s taking his little son by the hand and walking forth with him upon the breezy Dills. He says, “ As that child walks with thee, so do thou walk with God. That child loves thee now. The world--the cold cruel world--has not yet come between his heart and thine. His love now is the purest and most beautiful he will ever feel, or thou wilt ever receive. Cherish it well, and as that child walks lovingly with thee, so do thou walk lovingly with God.” It is a delight to such children to be with their father. The roughness of the way or of the weather is nothing to them: it is joy enough to go for a walk with father. There is a warm, tender, affectionate grip of the hand and a beaming smile of the eye as they look up to father while he conducts them over hill and dale. Such a walk is humble too, for the child looks upon its father as the greatest and wisest man that ever lived. He considers him to be the incarnation of everything that is strong and wise, and all that his father says or does he admires. As he walks along he feels for his father the utmost affection, but his reverence is equally strong: he is very near his father, but yet he is only a child, and looks up to his father as his king. Moreover, such a walk is one of perfect confidence. The boy is not afraid of missing his way, he trusts implicitly his father’ s guidance. His father’ s arm will screen him from all danger, and therefore he does not so much as give it a thought--why should he? If care is needed as to the road, it is his father’ s business to see to it, and the child, therefore, never dreams of anxiety--why should he? If any difficult place is to be passed, the father will have to lift the boy ever it, or help him through it; the child meanwhile is merry as a bird--why should he not be? Thus should the believer walk with God, resting on eternal tenderness and rejoicing in undoubted lave. What an instructive walk a child has with a wise, communicative parent! How many of his little puzzles are explained to him, how everything about him is illuminated by the father’ s wisdom. The boy, every step he takes, becomes the wiser for such companionship. Oh, happy children of God, who have been taught of their Father while they have walked with Him! Enoch must have been a man of profound knowledge and great wisdom as to Divine things. He must have dived into the deep things of God beyond most men. His life must also have been a holy life, because he walked with God, and God never walks out of the way of holiness. If we walk with God, we must walk according to truth, justice, and love. The Lord has no company with the unjust and rebellious, and therefore we know that he who walked with God must have been an upright and holy man. Enoch’ s life must, moreover, have been a happy one. Who could be unhappy with such a companion! With God himself to be with us the way can never be dreary. Did Enoch walk with God? Then his pilgrimage must have been safe. Nothing can harm the man who is walking with the Lord God at his right hand. And oh, what an honourable thing it is to walk with the Eternal! Many a man would give thousands to walk with a king. (C. H. Spurgeon.)High ground I. WHAT IS IT TO WALK WITH GOD? 1. Reconciliation with God. 2. Spiritual life (Galatians 5:25). 3. None walk with God closely but those who love Him supremely. 4. Those with whom we walk, and whom we love, we are desirous to please and oblige. And those who walk with God delight to do His will. 5. Communion with God. 6. Similarity of disposition and feeling. II. THE ARISING FROM SUCH A WALK. 1. It gives a real enjoyment, for which we are not at all dependent on external things, and of which nothing in this world can deprive us. 2. It sweetens all earthly pleasures and pains. 3. The man who walks with God learns much of the will of God. 4. Such a walk is a preparation for the enjoyment of God in heaven. (Benson Bailey.)Enoch I. ENOCH’ S PIETY. 1. Walking with God includes-- (1) A true knowledge of God--of His character and laws; of His will concerning us, etc. (2) Reconciliation to God (Amos 3:3). In Jesus alone can this be effected. (3) Cheerful obedience to the commands of God (1 John 2:3). (4) Devotional intercourse with God. Meditation. Prayer. Praise. (5) Assimilation to the holy image of God (2 Corinthians 3:18). (6) Advancement in all the things of God. 2. Walking with God is associated with-- (1) True dignity. (2) Real pleasure. (3) Permanent security. And (4) eternal advantages. II. HiS REMOVAL. 1. “ He was not.” No more among men. (1) He was not allowed to remain in a troublesome and ungodly world. (2) He was not subjected to the, otherwise, universal stroke of mortality. Exempted from disease, death, and corruption. 2. “ God took him.” (1) In a peculiar way. Body and soul unseparated. (2) God took him to Himself--to His own immediate presence, “ where is fulness of joy,” etc. (3) God took him; and thus signalized and honoured distinguished piety. Application: Learn-- 1. The nature of true piety. To walk with God. 2. The reward of true piety. Interested in God’ s gracious care; and ultimately raised to His own Divine presence. 3. Removal of Enoch teaches immortality of soul. (J. Burns, D. D.)Enoch’ s walk with God I. EXPLAIN THE VIEW GIVEN OF ENOCH’ S LIFE AND . II. THE CLOSE OF HIS PIOUS COURSE. 1. It was a sudden change. 2. It was a miraculous change. 3. It was a happy change. (The Evangelical Preacher.)Walking with God I. HIS GENERAL . He walked with God. 1. What walking with God supposes. 2. Some advantages which result from walking with God. (1) Guidance in difficulties (Proverbs 3:6). “ He shall direct.” Psalms 32:8). (2) Preservation from falling (Psalms 16:8). (3) Assistance in weakness (Isaiah 41:10). (4) Comfort in afflictions (Psalms 46:1; Psalms 94:19). (5) Improvement in piety (Proverbs 4:18). II. SOME WITH IT. Particularly-- 1. The period of its commencement, and the time of its continuance. It commenced in what may be considered his early youth; when he had not lived the twelfth part of the then usual age of man. This shows us that early piety is acceptable to God (Proverbs 8:17). Seek it (Ecclesiastes 12:1); for early habits are most easily formed, and most lasting Lamentations 3:27). It continued at least three hundred years. This teaches us that the pleasures of religion never cloy (Psalms 63:3-4); and that God’ s grace is sufficient for the longest pilgrimage (2 Corinthians 12:9). 2. The relations under which it was sustained. (1) The relation of a family governor. Hence, we see the falsehood of three common suppositions. First, “ That solitude is necessary to piety.” This is an error of superstition; as Christians we are called to sociability Matthew 5:14-16). Secondly, “ That religion is injurious to social duties and comforts.” This is an error of prejudice, which is confuted by many living characters (Proverbs 12:26). Thirdly, “ That we serve God only when we engage in acts of devotion.” This is an error of ignorance; for we also serve God acceptably when we serve mankind in obedience to Acts 13:36; Galatians 5:14; Galatians 6:2; Galatians 6:10). (2) This character was also sustained by Enoch, under the relation of a public teacher. From this example we learn that teachers of others should be careful to walk with God themselves; in domestic life, that they may engage their families in God’ s service (Joshua 24:15); in public life, that their labours may be blessed by God (Psalms 51:12-13; Malachi 2:6). 3. The scenes amidst which it was preserved. These were examples of prevailing ungodliness, when piety was generally reproached. Thus, when iniquity is general, it is our duty to be singular (Exodus 23:2); for we are called by God to be a peculiar people (Titus 2:14; Romans 12:2). A resolute confession of God in the face of an opposing world, is highly pleasing to Him (Hebrews 11:5). “ He pleased God” Numbers 14:24). Those who honour God are honoured by Him (1 Samuel 2:30). 4. The glorious event which succeeded this holy walk: “ God took him.” He was translated body and soul to heaven, without seeing death. (1) This removal was gainful to him; it perfected his felicity. So the death of all true believers is followed by the eternal consummation of all their happiness (Philippians 1:21; Philippians 1:23; Luke 23:43). (2) It was honourable to God. To His wisdom in discriminating characters; to His goodness, in rewarding the faithful; and to His truth, in fulfilling His promises. So is the death of all His saints (Psalms 116:15; Psalms 58:11). (3) It was beneficial to mankind. It teaches mankind in all ages-- (a) That there is another and better world reserved for the righteous, as the ascension of Elijah and our Lord did afterwards (Hebrews 1 Peter 1:3-5); (b) that piety is extensively profitable, being evidently conducive to our eternal, as well as to our present welfare (1 Timothy 4:8); (c) that the redemption of our bodies as well as our souls is certain. For we see God able and faithful to fulfil His engagements (Ho Philippians 3:21); (d) that an early removal is no loss to the righteous. For what is taken from time is added to a blissful eternity (Revelation 7:14-17); (e) that a sudden removal, when God appoints it, is no cause of terror to those who die in Him, for to all such characters sudden death becomes sudden glory. (Sketches of Sermons.)Walking with God I. WHAT IS IMPLIED IN THE TERM. II. I SHALL SOME MEANS, IN THE LAWFUL USE OF WHICH ARE ENABLED TO KEEP UP THEIR WALK WITH GOD. 1. By studying the Scriptures. 2. By constant and earnest prayer. 3. By watching the dealings of God without. 4. The motions of God within. 5. Walking in ordinances. 6. Walking in providences. 7. In the communion of saints. 8. And by meditation. III. I SHALL OFFER SOME MOTIVES TO STIR US UP TO THIS HOLY . It is most honourable: most pleasing: and abundantly beneficial to the souls of men. 1. This walking is by faith in Christ (2 Corinthians 5:7). 2. Looking to the promises of God (1 Timothy 4:8). 3. Trusting to the wisdom of God (Romans 8:28). (T. B. Baker.)Enoch I. ENOCH’ S . “ He walked with God.” II. ENOCH’ S END. “ He was not” any longer subject to pain, sickness, infirmity, sorrow; all of which are still the portion even of those who walk with God in this vale of tears. “ He was not” any longer tempted by Satan, by the world, by his own fallen nature, to sin against his kind Friend and Saviour; and thus his heaviest burden is removed. “ He was not” any more “ vexed with the filthy conversation of the wicked,” with the dishonour cast on his God, with the “ triumphing of the wicked.” “ He was not” spared to see their ungodliness proceeding to that gigantic pitch, which at length brought upon them the flood of waters to destroy all the earth. (J. Jowett, M. A.)Enoch; or, the earthly walk and heavenly home I. HE “ WALKED WITH GOD” --A BRIEF AND SIMPLE OF A FACT. Of course the meaning is, that he was a good man, that he lived religiously. True religion is, walking “ with God.” We are meant to walk with someone. We are social as well as active. Solitary journeying is sorrowful journeying. Company gives safety as well as cheer, beguiles the long hours and goads the flagging spirits. Most men have fellowships in their journey through life--companions of their moral ways, “ walking with the wise,” or “ going with the evil.” But the highest of all fellowships is with God: and “ if we all walk in the light as He is in the light, we have fellowship one with another.” We “ walk with God.” What does it include? Unquestionably realization. God is with us wherever we are, but we are with Him only as we recognize and feel Him to be present. God is “ invisible,” and only faith can realize; and “ by faith Enoch was translated.” In the dark night, a stranger perhaps might place himself by our side, or just behind us, for a time, but we should not walk with him. In the dark night of sin, “ God is not far from every one of us,” but only one here and there are with Him. To see God, to be aware of His solemn nearness, to act as if this thought were ever in our mind, “ Thou, God, seest me,” doing His will as that of a present Master, rejoicing in His favour as that of a present Friend, and trusting in His succour as that of a present Protector--to go on thus divinely right, and brave, and happy, is to “ walk with God.” It includes intercourse. “ But truly our fellowship is with the Father, and with His Son Jesus Christ.” II. Enoch walked with God, AFTER THE BIRTH OF . It was then, so far as appears, that he began to do so. It is not said that he did so before. Until then it is said that “ he lived,” as it is said of the rest. Does it not imply that he had not walked with God for sixty-five years? Or, supposing the expression, in his case, refers to eminence in religion, does it not imply that at that time his religion received a new start? III. Be this as it may, the fact is clear that Enoch did walk with God after the birth of Methuselah and the births of other children. One of the two men who have had the honours of translation in this world for “ pleasing God” was a man who LIVED IN THE MIDST OF SOCIETY, and was surrounded with children; he was not a recluse or a celibate. He lived in that condition in which there are natural and necessary distractions and temptations. It would be saying very little for religion if such a case were impossible. It would be queer theology which taught that man must denude himself of a portion of himself, ignore some of his capabilities and propensities, in order to know and possess much, or most, of God. When it is said that Enoch walked with God, it is meant that he attained to special religious excellence. His religion did not merely come into contact with his secular life; his spiritual humanity did not merely touch his social humanity, but, like the prophet upon the dead child, “ stretched itself upon” it, mouth on mouth, eyes on eyes, hands on hands, and made it live. His religion was life, an active life. He “ walked with God.” IV. We see Enoch’ s eminent godliness attaining A STRANGE AND SIGNAL HONOUR. “ He was not, for God took him.” Paul says of Enoch, he did not “ see death.” Christ says of every disciple that “ he does not taste death.” I know not how it strikes you, but I always feel when reading this passage as if there was a beautiful fitness in this exit, a fitness of course and end. God took him who had walked with Him, bore him away to another sphere. The very silence of the historian aids the impression: there is no breach between the earthly and the heavenly life, no defined horizon--clouds, and sky, fields, hills, and wood, meet together, and this world’ s beauty and the glory of the world above melt into each other, and one unbroken scene fills and satisfies the eye. He was with God here, he is with God there. He became more and more Divine in the lower and harder conditions of life, and now he has reached a state where nothing exists to check or disappoint his Godward aspirations. There is no translation now for the righteous, but there is better, transformation, the being “ changed from glory to glory now,” and “ the bearing of the image of the heavenly” hereafter. (A. J. Morris.)Enoch’ s character and translation Observe, Be the times never so bad, it is men’ s own fault they are bad too. Eminent holiness, and intimate communion with God, may be attained in the worst of times. The reasons are-- 1. Because, however men grow worse and worse, heaven is still as good and bountiful as ever (Isaiah 59:1-2). 2. Because those that mind for heaven must row against the stream always; and if they do not, they will be called down the stream in the best of times; for, says our Lord (Matthew 11:12). 3. The badness of the times affords matter to excite God’ s people the more to their duty and close walking with God. The profaneness and formality of those they live among, and the dishonour done to God thereby, should be like oil to the flame of their holy love and zeal, as it was to David Psalms 119:126-127). 4. Because, as the Lord shows Himself most concerned for the welfare of those who are most concerned for His honour, so the worse the times are, they that cleave to Him closely may expect to fare the better. I. Let us consider Enoch’ s holy life in this world; “ Enoch walked with God.” The Spirit of God puts a special remark on this. It is Enoch’ s honour, that he did not walk as others did, after their lusts. Observe, 1. God takes special notice of those who are best when others are worst Genesis 6:9). (1) To be thus argues an ingenuous spirit, a love to the Lord for Himself, and a love to His way for its likeness to Himself; that the soul is carried thus to it against the stream of the corruption of the age. (2) It argues not only grace, but the strength of grace. It must be strong faith, love, etc., that so much bear out against the strong temptation to apostasy, arising from the combination of a generation against God and His way. To be holy when the helps to a holy life are least in the world, argues the vigour of grace in the heart. Labour ye then to be best while others are worst, to confront the impiety of the generation wherein ye live. Do they indulge themselves in licentiousness? be ye the more strict and holy in your walk. Do they take up with mere externals in religion? strive ye the rather to get into the inner court, to taste and see, and here to have communion with God. Observe, 2. It is the honour of a professor of religion to outgo others in the matter of close walking with God. In the first part of the words we have-- (1) The person characterized; and that is Enoch. There was another of this name descended from Cain, who had a city called after his name Genesis 4:17). Immortality is desired of all; and because men cannot stave off death, they follow after a shadow of immortality, that at least their name may live when they are gone. Therefore that has been an ancient custom, for men to call their lands after their own names (Psalms 49:11). How much better was it with this Enoch, that took that course to get on him the name of the city of God, which Christ promises to write on all his people (Revelation 3:12)? The city called by the name of the other Enoch was destroyed by the deluge, and is now unknown; but the city of God lasts still, and will last forever. Observe, True piety is the best way to honour, even to true honour. For “ the righteous shall be in everlasting remembrance,” when “ the memory of the wicked shall rot.” Observe, They that live near God are most likely to be put upon His secrets, and to know most of His mind (Psalms 25:14). II. His character; he “ walked with God.” He lived like a man of another world; a life of close communion with God. It imports-- (1) That he was really religious; not only religious before men, but before God. Religion lies inwardly. We are that really which we are before the Lord; “ He is a Jew which is one inwardly.” See, here, what he was: a spiritual traveller through the world; he “ walked.” “ He walked with God.” He looked on himself as a pilgrim and stranger in this present world Hebrews 11:13). (T. Boston, D. D.)Of walking with God I. First, I am to consider walking with God in the foundation thereof, with respect to our state. II. Secondly, I shall consider walking with God in the matter of it, in respect of our frame and conversation. And, indeed, this duty goes as broad as the whole law. If we would have the life of religion in our walk, we must not walk at random. 1. We must walk with God in the way of habitual eyeing of Him in all things. 2. We must walk with God in the way of the heart’ s going along with Him in all things, as the shadow goes with the body. Walking with God is no bodily motion, but a spiritual motion, a moving of the heart and affections; and so it must import necessarily the heart’ s going along with Him. 3. We must walk with God in ordinances (Luke 1:6). The ordinances are the banqueting house of Christ wherein He feasts His people (Son 2:4), the galleries wherein the king is held by those that walk with him there (Son 7:5). 4. We must walk with God in the stations and relations wherein He hath placed us. These are the sphere that God hath given us to move in, in the world. There are two pieces of work which a Christian has to do. (1) One for himself, and that is his salvation work (Philippians 2:12). This lies in his personal walk. (2) One for God, and that is his generation work (Acts 13:36). This lies in his relative walk. 5. We must walk with God in all our actions, whether natural, civil, or religious. “ Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31). III. Thirdly, I shall consider walking with God in the properties thereof. Walking with God is religion; and it is-- 1. Practical religion, religion in deed, not in word only; and there is no other sort of religion that will bring us to heaven; hence says our Lord John 13:17). 2. It is inward and heart religion (1 Peter 3:4). They that have no religion but what is visible to the world, have no true religion; for God is the invisible God, and walking with Him must be so too (Romans 2:28-29). 3. It is heavenly religion (Philippians 3:20). According to men’ s state and their nature, so will their actions be; for as is the tree, so will the fruit be. The heart of man, according as grace or corruption reigns in it, will tincture everything that comes through it. 4. It is lively and active religion, being a walking with the living God, wherein there is not only grace, but grace in exercise (Son 1:12). 5. It is regular religion, and uniform; for he that walks with God must needs walk by a constant rule, eyeing Him not in some things only, but in Galatians 6:16; Psalms 16:8). He gives one rule of walking, extending to man’ s whole conversation; and so he that walks with Him, walks regularly, aiming at a holy niceness, preciseness, and exactness, in conformity to that rule in all things (Ephesians 5:15). 6. It is laborious and painful religion; for it is no easy life they have whose trade it is to walk on their feet (Hebrews 6:10). And it is no easy religion to walk with God. Religion is not a business of saying, but doing; not of doing carelessly, but carefully, painfully, and diligently. 7. It is a self-denied religion (Matthew 16:24). 8. It is a humble religion (Micah 6:8). 9. It is constant religion. Walking is not a rising up and sitting down again, but a continued action, like that of a traveller going on till he come to his journey’ s end. Enoch walked on through the world, till he was not. 10. It is progressive religion; religion that is going forward (Proverbs 4:18). (T. Boston, D. D.)Walking with God I. First and chiefest, because it will secure the rest, walk with God. Rest upon His faithfulness. Entertain no suspicions of His love. II. Walk with God; i.e., be diligent in keeping His commandments. And let your obedience be an unreserved, warm-hearted, zealous, faithful obedience, an obedience of love which is ready at all times, as love is ready. Walk, then, unreservedly, in the love of the Lord with all its glorious consequences. And walk obediently with God in the second commandment as well as the first. Oh! then, let your walk with God be obedient; unreserved, without fear of excess; universal, without exception or partiality; and persevering, without yielding to monotony. III. Walk HUMBLY with your God. He is a Father, and we are children. What does that relationship call for? Reverence--filial reverence, it is true, but still reverence, or honour--the honour of the father and the mother. “ If I be a Father,” He says, “ where is My honour? and if I be a Master, where is My fear?” Further, He is the Creator, and we are the creatures of His hands; and this relationship calls for real subjection and prostration. IV. Walk with God. For however confiding your walk may be; however obedient with all the great characteristics of obedience; however humble, still you will suffer, and must be prepared for endurance. “ The Lord chastens every son whom He receiveth” ; and you must not expect to walk through this world exempt from trouble. “ Think it not strange concerning the fiery trial which is to try you as though some strange thing happened unto you.” It is not a strange thing, it is the common case of the Lord’ s children. (H. McNeile, D. D.)Enoch’ s walk and translation I. THE OF ENOCH, WITH HIS DECIDED WORTH. II. ENOCH’ S FROM EARTH TO HEAVEN. 1. A sign of God’ s love. 2. It is remarkable that three eminent translations distinguished three dispensations of God’ s mercy to men--the last the most glorious. (1) Enoch’ s translation in the patriarchal age. (2) Elijah’ s translation in the prophetic age. (3) Our Lord Jesus Christ ascended, was translated to heaven, in the Christian dispensation, when, after His triumphant resurrection and sojourn on earth for forty days, He ascended on a cloud of glory before His own disciples. Now, these three most memorable instances of translation to heaven clearly prove a separate state--a glorified humanity and an immortal life. III. A FEW MAY THIS SERMON: especially when a solemn event fills the minds of so many with deep thoughts. 1. We may all copy the living sermon of a holy life dedicated to Christ. 2. How sweet and blessed is the death of the Christian! His soul is taken away to the Saviour whom he loved; and his body rests in hopes of resurrection glory. His soul is gone; he is not on earth; God has taken him to heaven! No more shall sin or sorrow cloud the soul; no more shall trial, suffering, or death affect the body; no more shall the gloom of life intercept or darken the eye of faith, or the streaming light of heaven. (J. G.Angley, M. A.)The piety and translation of Enoch I. ENOCH WALKED WITH GOD. II. THE OF ENOCH. 1. As a work of omnipotence. (1) A suspension of the order of nature in this particular case, arresting the arm of death. (2) There was also a miraculous removal of the body of Enoch. 2. As a work of mercy. The wings of heavenly mercy overshadowed him, to protect him from the penalties of a violated law. 3. The translation of Enoch eminently displays the glory and honour of God. His love of the righteous was strikingly shown. His moral government was manifested, and His entire command over the present and the future so fully exemplified, that we cannot contemplate it without profound adoration of the Most High. 4. It was calculated to be beneficial to mankind, and to serve in that early stage of society the interests of truth and piety. (Essex Remembrancer.)The character and translation of Enoch I. HISTORY OF ENOCH. II. OF ENOCH. III. CONDUCT OF ENOCH. The conduct of this antediluvian saint was the piety of intelligence; he understood God’ s claim and his own obligations, and it was not a mere custom. It was the piety of deliberate design and choice; he was not, so to speak, thrown accidentally into God’ s company, but chose to go to Him, and with fixed, determinate purpose, sought His friendship. It was the piety also of a minister of religion; and what is any minister of religion, without personal godliness, but an actor in the most dreadful tragedy ever performed on the stage of this world, since it ends not in the feigned, but the real, death and destruction of the performer? It was the piety of one who had few of those helps and advantages of divine revelation and ordinances which we enjoy, and therefore shows how God can, and will, help those in the Divine life, who are, by Providence, deprived of the assistance which others possess. It was piety, maintained during a long period of severe trial, a profession consistently upheld amidst all conceivable opposition for nearly four centuries, thus exhibiting a sublime instance of endurance, perseverance, and victorious faith. IV. OF ENOCH. Enoch’ s translation was a testimony to that generation of which he was a member, and to the whole world from that time to this, of God’ s approval of his conduct. (J. A. James.)Walking with God I. WHAT IS IMPLIED IN WALKING WITH GOD. II. THAT GOD WILL SOME TOKENS OF HIS FAVOUR TO THOSE WHO WALK WITH HIM. 1. God will guard them against the favours of the world. 2. God graciously guards his friends while they walk with Him, from their invisible as well as visible enemies. 3. God will give those who walk with Him peculiar evidence of their interest in His special grace. He loves those who walk with Him, and will manifest His love to them. He expressly called Abraham His friend when he offered up his son upon the altar. He sent a messenger from heaven to declare that Daniel was greatly beloved. And He manifested His special love to David by lifting the light of His countenance upon him. 4. God will manifest His peculiar favour to those who walk with Him, by giving them not only inward light, and joy, and peace, and the full assurance of hope, but by granting them outward prosperity. 5. Those who walk with God have ground to hope for another great and peculiar favour; that is, His gracious and comforting presence when they leave the world. . 1. We may learn from the nature and effects of walking with God how all true believers may attain to the full assurance of hope. If saints would prevent or remove darkness, doubts, and distress from their minds, let them walk closely with God, who will give them peculiar tokens of their displeasing Him, and standing high in His favour. 2. If God manifests peculiar tokens of His favour to those who walk with Him, then they have more to gain than to lose by walking with Him. 3. If God be highly pleased with His friends while they walk with Him, then He must be highly displeased when they depart from Him. 4. It appears from the nature of walking with God, that those who walk with Him in a day of degeneracy do peculiar service and honour to religion. 5. This subject calls upon all who have professed to walk with God to inquire whether they have walked worthy of the vocation wherewith they are called. 6. This subject exhorts all who have not hitherto walked with God to walk with Him. (N. Emmons, D. D.)Walking with God Other notable men existed in that ancient time, to whom we are apparently more indebted than we are to Enoch; men who were the fathers of arts and sciences, and the founders of political institutions--pioneers in the onward march of civilization. But what are Jabal, and Jubal, and Tubal-Cain to us but so many cyphers associated in our minds with certain objects? We know something of these men’ s work; of themselves we know absolutely nothing. Here, on the contrary, nothing is told us of any outward work that the man did; we only have the brief and summarized story of an inner life. But more than this. Enoch was the first saint, in the full sense of the word, of whom we hear anything in human history, as Abel was the first “ righteous for justified] man.” He stands, perhaps, historically speaking, at the head of the great master roll of heaven’ s nobility; and it is the brotherhood of saints that makes the ages one. We are more indebted to the first pioneer upon the highway of holiness than to the earliest discoverers in science and in art. Holiness is, above everything else, the reproduction of the Divine. As I said a moment ago, very little has been told us about Enoch, where our curiosity would fain have heard a great deal; but the little that has been told us is suggestive, and every point seems to carry its own lesson. To begin with his name. Enoch has the double meaning of consecration and initiation, suggesting first the thought that he who bore that name was to be one of God’ s consecrated ones, “ a priest unto God,” and next that, as a priest, he was to be introduced into the spiritual temple, to be allowed to see and know what the outer world knows nothing of, and to be initiated into the deeper mysteries of the spiritual life. And in this name we have the clue not only to his career, but to that of every other saint who, like him, walks with God. The life of fellowship must needs be the product of a state of consecration. God consecrates us His spiritual priests that our whole manhood may be set apart and our whole lives dedicated to His service. We may be occupied, as Enoch was, in the ordinary duties of life; our hands and our heads may be busy, yet may we find God’ s temple everywhere, and His service in everything. For there is nothing secular, all is a sanctity, where all is given to God. Further, our attention is specially called by a New Testament writer to the fact that Enoch was the seventh from Adam. His was the Sabbath life in that genealogical record. As the Sabbath days to the other days of the week, so must his life have seemed as compared with the lives of others in those troublous and tumultuous days. And there is a rest even here for the people of God. We need not defer the Sabbath keeping of the soul to that glorious future which awaits God’ s faithful ones yonder. It may seem, perhaps, fanciful to call attention to another fact mentioned in this brief notice, but I cannot bring myself to pass it over. We read that “ all the days of Enoch were three hundred sixty and five years.” That is to say, he lived a perfect year of years; as many days as there are in the year, so many years there were in his life; he fulfilled his year. Perhaps when we reach the other side we shall make some strange discoveries with respect to the term of our existence here in the house of our discipline. Perhaps we may find that some lives have been lengthened out to extreme old age, just because life’ s lessons were being learned indeed, but learned wondrous slowly by very dull scholars; and that some lives were cut short just because Divine Omniscience saw no probability of these lessons ever being learned at all by scholars who positively refused to learn. But to every man is appointed his own proper year; and blessed are they who so live that the year completes the life in every sense of the word! Blessed are they who so walk with God that when their appointed life period draws to a close their life lesson may be learnt, and they themselves be ready for the call to higher knowledge and more perfect service, while it is said of them, “ He was not; for God took him.” Enoch’ s life was not a long one as lives went in those days; he was only in what would be then regarded as early middle life when his call came, but had fulfilled his year. His life was complete in God’ s sight, his day’ s work done, and there was no necessity that he should tarry in the house of discipline through the long ages which measured the life of a Methuselah. But it is time that we looked more closely at this pregnant phrase, which tells us all that we historically know of the religious life of this ancient servant of God, “ Enoch walked with God.” What is it, let us ask, to walk with God? More than a single idea would seem to be suggested by this familiar expression. As the words stand in the original they suggest primarily the idea of walking with reference to God. It is the idea that the Psalmist expresses when he says, “ I foresaw God always before mine eyes.” In the practical issues of life, and in all its complete details, everything turns upon our choice of our centre of reference. He whose central idea in life is, How shall I please myself? can never walk with God, because God is not his centre of reference. Or again, this life of reference to God stands contrasted with the life of reference to the world, that conventional life which so many people condescend to lead. With such the question is, What is expected of me? or, What is the correct thing? or, What do others do? or, Will people like it? What will people say if I adopt this course, or do not adopt the other? Do not aim at singularity, but, on the other hand, do not shrink from it. You needs must be singular if you serve God in a world that serves Him not; you needs must be singular if you put the good before the fashionable in a world that puts the fashionable before the good; you needs must be singular if you put duty before worldly expediency, and the love of God and man before both in a selfish, shallow world, where all men seek their own. But there is nothing to be ashamed at in such singularity, and he who plays the poltroon, and is afraid to face reproach, would indeed be very singular in heaven if he were ever to get there. Better surely to be singular in this perishing world than hopelessly out of harmony with the spirit and genius of heaven. But this leads us to consider another thought suggested by the words of our text, closely connected with what we have just been considering, and yet distinct from it. To walk with God is not only to walk with reference to God, but to move, so to speak, on the same moral plane as belongs to God--seeing things from His point of view, entering into His designs, and drinking ever more and more deeply of His Spirit. There is a unity of heart and mind, of thought and feeling, that is usually a feature of close association amongst ourselves; and something of this kind would seem to be implied by the words, “ Enoch walked with God,” Listen to the words quoted by St. Jude, “ Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him.” The man that uttered those words was clearly looking at things from the Divine standpoint. With him sinners are regarded specially as ungodly, and sins are ungodly deeds; the habit of life that induces them is an ungodly habit of life, and the very words that such sinners are wont to speak are ungodly words. And the reason of this way of viewing things is that the man is walking with God. He takes measure of evil and of good, according as it affects that Divine Being with whom his life is hid. His standpoint is no longer merely ethical; he is conversant rather with She very heart of God than with moral principles. He is jealous for God’ s glory with a godly jealousy, and is fired with a holy indignation at all that militates against this. And oh, with what a heart full of yearning love does he who thus walks with God gaze upon a God-dishonouring world! God loved the world, and loves it, and he who is in fellowship with the mind of God must needs love it too. The more He hates sin, the more does He long for the salvation of the sinner. But let us take the words of our text in the meaning which they most naturally bear, and which suggests perhaps the most important lesson of all. “ Enoch walked with God” ; that is to say, he lived in the society of God. In all his life an invisible but ever-present Friend was his Companion. He lived in His society, he consulted Him about everything, he was in communion with Him everywhere. So he lived out his allotted life, his year of years, until he passed from the triumphs of the walk of faith to the glories of the Land of Vision; for there is no death for such. The presence of God makes earth heaven, and brings heaven down to earth. The presence of God turns the shadow of death into the morning, and invests him who enjoys it with immortality. “ I am the resurrection, and the life,” saith the Lord: “ he that believeth in Me, though he were dead, yet shall he live: and he that liveth and believeth on Me shall never die.” By-and-by, when the last of the three hundred and sixty five days of his year had arrived and was reaching its close, the call came, “ Friend, come up higher” : and “ he was not; for God took him.” For as to walk with God is the secret of perfection here on earth, so to walk with God will be the crowning glory of that higher world. (W. Hay Aitken, M. A.)Enoch, the model walker I. A SAFE WALK. During a sudden freshet, a labouring man and his child, living in a cottage that stood by itself, were obliged to walk at midnight for more than a mile through water reaching to the little boy’ s waist before they could reach a place of safety. After they had changed their clothes, and were feeling comfortable, the friend in whose cottage they had found shelter said to the little boy, “ And wasn’ t you afraid, Jack, while walking through the water?” “ No, not at all,” said the little fellow, who was but seven years old: “ I was walking along with father, you know. And I knew he wouldn’ t let the water drown me.” This was very sweet. And if, like Enoch, we are walking with God, let us remember that we are walking with our heavenly Father. And He promises us expressly, “ When thou passest through the waters, they shall not overflow thee” (Isaiah 43:2). One morning a teacher found many empty seats in her schoolroom. Two little scholars lay dead at their homes, and others were sick. The few children present gathered around her, and said, “ Oh! what shall we do? Do you think we shall be sick, and die too?” The teacher gently touched the bell, and said, “ Children, you are all afraid of this disease. You grieve for the death of your little friends, and you fear that you also may be taken. I only know of one thing for us to do, and that is to hide. Listen whale I read to you about a hiding place. Then she read the 91st Psalm, which begins thus: “ He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty.” They were all hushed by the sweet words, and then the morning lesson went on as usual. At recess, a dear little girl came up to the desk, and said, “ Teacher, aren’ t you afraid of the diphtheria?” “ No, my child,” she answered. “ Well, wouldn’ t you be if you thought you would be sick, and die?” “ No, dear, I trust not.” The child gazed wonderingly at her for a moment; and then her face lightened up as she said, “ Oh! I know! You are hidden under God’ s wings. What a nice safe place that is to hide in!” II. WALKING WITH GOD IS A USEFUL WALK. Suppose that you and I were taking a walk through the wards of a hospital. It is full of people who are suffering from accidents, and diseases of different kinds. There are some people there with broken limbs. Some are blind, others are deaf; and some are sick with various fevers, and consumption. And suppose that, like our blessed Lord, we had the power, as we went from one bed to another, to heal the sick and suffering people in that hospital. Here is a lame man. We make his limbs straight and strong, so that he can walk. Here is a blind man. We touch his eyes with our fingers; they open, and he can see. We speak to those who are suffering from diseases of different kinds, and make them well. Then we might well say that our walk through that hospital was a useful walk. But we have no such power as this to cure the diseases from which the bodies of men are suffering. Yet this may afford us a good illustration of what we can do for the souls that are suffering around us, when we become Christians, and walk with God. Some years ago a gentleman from England brought a letter of introduction to a merchant in this country. The stranger was an intelligent man with very pleasant manners, but he was an infidel. The gentleman to whom he brought the letter of introduction, and his wife, were earnest Christian people. They invited the stranger to make their house his home during his stay, and treated him with the greatest possible kindness. On the evening of his arrival, before the hour of retiring, the gentleman of the house, knowing what the views of his guest were on the subject of religion, told him they were in the habit of having family worship every evening; that they would be happy to have him join with them; or, if he preferred, he could retire to his room. He said it would give him pleasure to remain. Then a chapter of the Bible was read, and the family knelt in prayer, the stranger with them. After spending a few days in that pleasant Christian home, the stranger embarked on board a ship, and sailed to a foreign land. In the course of three or four years he returned, and stayed with the same family. But what a change there was in him! His infidelity was all gone. He was now an humble, earnest Christian. In speaking to his friend of this change, he said: “ Sir, I owe it all to you. When I knelt down with you at family prayers on my former visit, it was the first time for years that I had ever bowed my knees before God. It brought back to me the memory of my pious mother, now in heaven, and all the teaching she had given me when a boy. I was so occupied with these thoughts that I did not hear a word of your prayer. But this led me to give up my infidelity, and seek the blessing of my mother’ s God. And now I am as happy as the day is long in His service.” Here again we see how true it is that walking with God is a useful walk. III. A WALK. When we are taking a walk there are several things that will help to make up the pleasure to be found in that walk. If we have a guide to show us the road; if we have a pleasant companion to talk with as we go on our way; if we have plenty of refreshments--nice things to eat and drink; if there are bright and cheerful prospects around and before us; and especially, if we are sure of a nice comfortable home to rest in when our walk is ended, these will help to make it pleasant. But when we walk with God, as Enoch did, we have all these things, and more too. And these are sure to make it a pleasant walk. Solomon is speaking of this walk when he says: “ Its ways are ways of pleasantness, and all its paths are peace.” “ I visited a poor old woman belonging to my congregation,” said a minister. “ She was entirely dependent on the church for her support. Her home was a very small cottage. The moment I entered it I saw how neat and clean everything was. She had just been gathering some sticks from the lane with which to cook her evening meal. Her face was one of the sweetest I ever saw. It was surrounded by the strings of her snow-white cap. On the table lay a well-worn copy of the Word of God. I looked around for a daughter or friend to be her companion and caretaker, but saw none. I said: ‘ Mother Ansel, you don’ t live here alone, do you?’ ‘ Live alone! Live alone!’ she exclaimed in surprise, and then, as a sweet smile lighted up her face, she added, ‘ No, sir, the blessed Lord lives with me, and that makes it pleasant living!’” Certainly she found walking with God a pleasant walk. A Christian lady was visiting among the poor one day. She called, among others, on a little sick girl. Her home was a dreary looking one. The room she occupied was on the north side of the house. There was nothing bright or pleasant about it. Everything looked dark and cheerless. “ I am sorry you have no sun on this side of the house,” said the lady. “ Not a ray of sunshine gets in here. This is a misfortune, for sunshine is everything.” “ Oh, ma’ am! you are mistaken,” said the sick girl, as a sweet smile lighted up her pale face. “ My sun pours in at every window, and through all the cracks.” “ But how can the sun get round on this side of the house?” asked the visitor. “ It is Jesus, ‘ the Sun of Righteousness,’ that shines in here,” was the reply, “ and He makes the best sunshine.” That sick girl found walking with God a pleasant walk. IV. A WALK. We see a good deal of walking done without much profit. But sometimes we hear of people who are able to make their walking pay. There was a walking match in New York not long ago. A number of persons were engaged in it, and the man who won the prize secured twenty-five thousand dollars. That was profitable walking, so far as money was concerned; but walking with God is more profitable than this. Suppose there was a savings bank half a mile from your house, and you were told that if you walked to that bank every week, and put a penny in the treasury, for every penny you put in you would get a dollar at the end of the year. A penny a week would make fifty-two pennies by the end of the year, and if for these fifty-two pennies you were to receive fifty-two dollars, that would make your walk to the bank profitable walking. “ It would be getting what we call a hundredfold for the money invested there. There is no such savings bank as this. But, when we learn to walk with God, we find that serving Him is just like putting money in such a bank. Jesus says that if we give a cup of cold water to one of His disciples, or if we suffer for Him, or do any work for Him, we “ shall receive a manifold more in this present time, and in the world to come life everlasting.” And if such rewards are given to those who walk with Him, then we may well say that that is profitable walking. An infidel was one day laughing at a plain farmer because he believed the Bible. The farmer surprised him by saying, “ Well, you see, we plain country people like to have two strings to our bow.” “ And pray what do you mean by that?” asked the infidel. “ Only this,” was the farmer’ s answer, “ that believing the Bible, and acting up to it, is like having two strings to one’ s bow; for, if the Bible is not true, still I shall be a better and happier man for living according to its teachings, and so it will be profitable for me in this life; this is one string to my bow, and a good one, too. And, if the Bible should prove true, as I know it will, it will be profitable for me in the next world, and that is another string, and a pretty strong one, too. But, sir, if you do not believe the Bible, and do not live as it requires, you have no string to your bow in this world. And, oh, sir! if the tremendous threatenings of the Bible prove true--as they surely will--you will have no string to your bow for the next world, and what will become of you then?” This shows us that walking with God is profitable walking. (R. Newton, D. D.)Known by his walk “ That man’ s been in the army,” said a gentleman to his friend the other day, as a stranger passed them in the street; “ I know a soldier by his walk.” Men ought to know Christ’ s soldiers by their walk. The biography of Enoch; or, a glorious life and a glorious end Enoch is one of the few excellent men mentioned in the Bible, of whom nothing bad is recorded. Abraham is described as the father of the faithful; and yet there are instances on record in which his mighty faith gave way. Who ever thinks of the flaws on the face of beauty? Who ever thinks of the spots which deface the sun? They exist, you may find them by minute observation; but they do not make a deep impression upon your mind. Thus the character of Enoch, in the midst of a wicked and perverse generation, seemed to be one mass of light, in which there was no darkness at all. Enoch is one of these men who owe their immortality to the brightness of their characters. Let us then consider the text as-- I. A SIMPLE RECORD OF A LIFE. What does a glorious life consist in? The poet thinks it a glorious thing to produce burning thoughts, to master the powers of language, to command brilliant imagery; to revel in imagination through the ethereal regions of the lovely, the grand, the eternal; and then descend from those lofty heights to the lowly regions of real life, to enlighten its gloom, to soothe its sorrows, to strengthen its hopes. The orator thinks it a glorious thing to rivet the attention of assembled multitudes. The warrior thinks it a glorious thing to be entrusted with the command of a powerful army. Here is a simple record of a glorious life; let us now endeavour to analyse it. The words point to-- 1. A life of absolute devotedness. It is not a selfish existence, but an existence linked to another existence, subordinate to another existence, devoted to another existence. “ With God.” 2. A life of steady progress. This is clearly suggested by the term walking. Man is never more dignified than when he walks with a regular, firm, steady step; it is then that he looks every inch the lord of creation; you wonder not that other creatures should submit to his sway. But let him loiter about as if he had nothing to do, or let him run as if he were pursued, and he falls at once in your estimation. There is a touch of manliness about the very act of walking, which indicates a definite purpose, a reasonable aim, a complete mastery over one’ s self. You have only to conceive of a man walking and a man running, and compare these two conceptions together, in order to be impressed with the superiority of the one over the other. But the expression employed here has a wider meaning than this. “ Enoch walked with God.” This indicates progress. It is progress in knowledge, progress in holiness, progress in good works. It is an upward struggle, a heavenward course, a climbing up to the mount of God. 3. A life of blessed companionship. “ With God.” Now, the blessed companionship of Enoch with God, which was a type of all true companionship, implied faith in God. Enoch’ s companionship implied also a certain degree of familiarity with God. Just think of it. God’ s friend must become a God-like character. The moon which is bathed in the transforming light of the sun, becomes itself a luminous body, and lightens up the sombre blackness of the night with its pale, beautiful, silvery rays. And so the man who walks in the light of God’ s countenance must necessarily catch some of the glory and reflect it upon the world around him. Besides this, God’ s friend needs fear no enemy. II. A SIMPLE RECORD OF A END. “ And he was not, for God took him.” A good man is never lost; long after his body has mouldered in the dust, the influence of his holy example will remain, will remain as a mighty power; a power which will not diminish, but grow with the flight of ages. (D. Rowlands, B. A.)Enoch’ s walking with God I. As the first acceptable worshipper of God was Abel, so the first acceptable walker with God was Enoch, in Scripture record. Here are two remarks upon Enoch recorded in Scripture. The first is, his appearance in the world. The second is, his disappearance from the world. 1. His appearance is attended with sundry considerable circumstances. As (1) his name. (2) His time. (3) His Age. (4) His office or employ. Concerning his name Enoch, which has a double signification. Enoch signifies “ dedicated” ; his father Jared being a lowly and a holy man, did dedicate this son to God, as soon as he had received him from God. II. Enoch signifies “ catechized” or “ instructed” ; well knowing, also, that the care of the means was committed to the father, though he had committed the care of the end to the Lord. The paternal instruction must promote the dedication. As Jared had marred him by propagation (begetting a son in his own, the fallen image), so he must mend him by instruction. God is so exact in Scripture record, stating him the seventh patriarch, not only to declare the genealogy of Christ in a more distinct chronology of succession than can be found in any of the best human histories, but also to show both His great care of His Church and His great delight in His Church. 1. His great care of it in upholding it by seven descents of holy patriarchs. 2. His great delight in His Church above all other His concerns in the world, being only, all of them, in order to His Church. 3. The age of life that Enoch lived. The years that he lived in this lower world were exactly answerable to the days of a year, to wit, 365. What he wanted in the silver of a life natural, he had well paid him in the gold of a life eternal; so that not only the shortness of the father’ s life was made up in the long life of his son, but also, God took him from a worse place to plant him into a better. His translation was but transplantation, as it were, out of God’ s kitchen garden into His heavenly paradise. Thus we see here on earth, those northern plants which are transplanted out of their cold climate into a warmer southern soil, find no detriment, but advantage thereby, and thrive the better. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 5:27 And all the days of Methuselah The longest life and its lessons In dwelling upon this text I shall-- I. Take a simple survey of the age and manners of the antediluvian world. The youth of the world was the season of man’ s greatest age; perhaps, also, of man’ s greatest wickedness. II. Draw some important lessons from this survey-- 1. The agglomerative tendencies of human depravity. 2. The vanity of earthly things. 3. The power of an endless life. 4. The great natural wickedness of the heart. 5. That mere duration of years does not constitute a long life, but the fulfilment of life’ s ends. 6. The danger of religious procrastination. (Dr. Cheever.)The close of life I. THE CLOSE OF LIFE IS CERTAIN. II. LIFE HAS COME TO A CLOSE WITH MEN THROUGH ALL FROM THE TIMES. III. LIFE COMES TO A CLOSE IN ALL PARTS OF THE WORLD. Some places are more salubrious than others. IV. LIFE COMES TO A CLOSE AT ALL SEASONS OF THE YEAR. V. LIFE CLOSES AT ALL PERIODS. Death is not peculiar to any age. VI. LIFE CLOSES IN A VARIETY OF WAYS. How many perish in the battlefield, amid all the dreadful realities of war! Many are lost by shipwreck at sea. Many lose their lives by accident on land. Far from the land of his birth and friends, pursuing his philanthropic career, John Howard finished his labours and his life. Sublimely grand must have been the exit of Thomas Chalmers; but, like that of John Foster, no human eye was permitted to see it. It was a Sabbath evening when he retired to rest, “ in his most happy mood.” In the morning he was found on his bedside in an attitude of repose. A peaceful smile, like a beam from the Sun of Righteousness, lingered about his face. His immortal part had soared upwards, escorted by a convoy of angels, to the better land. Thus widely diversified are the circumstances and modes of our departure. VII. THE CLOSE OF LIFE NEVER HAPPENS BY CHANCE. It is an event of Divine appointment. VIII. THE CLOSE OF LIFE MAKES ALL THE OF LIFE VOID. “ Death,” says Dr. Donne, “ comes equally to us all, and makes us all equal when it comes. The ashes of an oak in a chimney are no epitaph of that to tell me how high, or how large it was; it tells me not what flocks it sheltered whilst it stood, nor what men it hurt when it fell. The dust of great men’ s graves is speechless too; it says nothing, it distinguishes nothing. As soon the dust of a wretch whom thou wouldst not, as of a prince whom thou couldst not look upon, will trouble thine eyes if the wind blow it thither; and when a whirlwind hath blown the dust of the churchyard into the church, and the man sweeps out the dust of the church into the churchyard, who will undertake to sift those dusts again, and to pronounce: ‘ This is the patrician--this is the noble flour; and this the yeoman--this the plebeian bran!’” IX. THE CLOSE OF LIFE IS OF . Our chances of preparation last while life lasts. Iris said that when Alexander encamped before a city, he used to set up a light, to give notice to those within that if they came forth to him while that light lasted, they should have quarter; but if they came not out within the given time they were to expect no mercy. Our light is burning now. It goes out when life departs. Death fixes all forever. It is this solemn fact--that death in shutting the gates of life upon us here, ushers us into the unchangeable hereafter--that accounts for the opposite experiences of men when they come to die. Voltaire said to his doctor--“ I am abandoned by God and man. I will give you half of what I am worth, if you will give me six months’ life.” “ Sir,” replied the doctor, “ you cannot live six weeks.” “ Then,” said the dying man, “ I shall go to hell” ; and soon after expired. “ I shall be glad to find a hole,” said Hobbes, “ to creep out of the world at.” How different the anticipations of good men! “ O Father of Thy beloved Son Jesus Christ!” exclaimed the martyr Polycarp; “ I bless Thee that Thou hast counted me worthy to receive my portion in the number of martyrs.” “ I have pain,” said Richard Baxter, “ (there is no arguing against sense); but I have peace.” “ Is this dying?” said Dr. Goodwin. “ How have I dreaded as an enemy this smiling friend.” “ The best of all is, God is with us,” was John Wesley’ s shout of victory in the last hour. “ The victory’ s won forever,” exclaimed Dr. Payson; “ I am going to bathe in an ocean of purity and benevolence and happiness to all eternity.” X. I HAVE NOW TO OBSERVE, THAT THE CLOSE OF LIFE MAY BE NEAR AT HAND. We know not the day nor the hour of the messenger’ s arrival. XI. MY LAST REMARK IS THAT THE CLOSE OF LIFE DEMANDS INSTANT . Mark what that preparation is. What you require to fit you for death is all the same as that which you require to fit you for life. (W. Walters.) Genesis 5:29 This same shall comfort us concerning our work and toil of our hands Hope through the gloom I. THE AND OF LIFE. These words are the words of parents. Lamech, “ the powerful,” is not ashamed to confess that he needs comfort; and when this child comes to him he accepts him as a Divine gift, as a commissioned, competent, and thrice-welcome messenger of comfort from God. II. THE COMFORT THAT COMES INTO THE WORLD WITH . These words of Lamech are the permanent inscription in the horoscope which parents everywhere and always see over the cradle of the latest born. There is a bright prophecy of God concerning the future in this invincible hopefulness of the parental heart. III. THE WE HAVE FOR THIS IN THE GREAT PACT OF OUR . Our Noah has been born; the Rest-giver, strong Burden bearer, all-pitying and all-suffering Saviour. Noah was a preacher of righteousness, but Jesus Christ brings and gives righteousness, instilling it into every believing heart. (A. Raleigh, D. D.)Comfort in toil These words, used by Lamech, apply far more truly to the descendant of Noah after the flesh, even Jesus Christ. I. When our Lord appeared among men the world was in almost as sad and hopeless a condition as when Lamech looked around him. Among the Gentiles there was ignorance, darkness, and false imaginations; among the chosen people there Was hardness and impenitence. Christ comforted His disciples after His resurrection by raising up the temple of their wrecked faith, as He raised again the temple of His own body. He comforted them with the assurance that their faith was not in vain, that He had the keys of death and hell, and was able to succour to the uttermost those who trusted in Him. II. The risen Christ comforted also the fathers of the ancient covenant. Moses and Elias appeared unto Him on Tabor, speaking with Him of the things concerning His passion. The ancient patriarchs could not enter into heaven till the gates were opened by the cross of Christ, and the handwriting that was against all sinners was taken away. III. The resurrection of Christ is a joy and comfort to us also-- 1. Because in Him a way of safety was opened to the world. 2. Because He will repay a hundredfold all that is done for him. (S. BaringGould, M. A.)The third Sunday in Advent I. THE DEEPER MEANING OF THE LISTS OF . They serve to tell us not only-- 1. Of the physical interdependence of the race, awakening thus our attention to the great problem of heredity; but 2. Of the moral variety of the race, bringing us face to face with human free will; and 3. Of the great glory of the race. There are names, like mountain peaks, of spiritual grandeur; they find their apex in the Name which is above every name. II. THE DEALING OF GOD WITH A SINFUL WORLD. Samples of God’ s education of man by-- 1. Promise; 2. Disappointment; 3. Manifold discipline. III. THE OF OUR . In the advent of Jesus Christ-- 1. We find no disappointment; 2. We have profound satisfaction. (Homilist.). Genesis 6:1-2 The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose Sons of God different from the daughters of men 1. In disposition. 2. In profession. 3. In moral character. 4. In eternal destiny. (J. S. Exell, M. A.)Sons of Elohim and daughters of men Opinions have differed greatly as to the meaning of the name “ Sons of God,” or rather of “ Elohim.” The rabbis, as was natural, from their love of the marvellous, took for granted that the fallen angels are meant; since “nephilim” is derived from the verb “ to fall.” Hence Apocryphal Jewish literature assumes this constantly, while not a few writers of the most opposite schools still support this explanation, which, nevertheless, seems fanciful and ungrounded. The giants are not said to have been “ the sons of Elohim,” and their name may as fitly be explained as referring to their “ falling upon” their fellow men as by any mysterious connection with the rebel angels. Nor does the name “ sons” of “ Elohim” necessarily refer to angels at all; for the word “ Elohim” is used elsewhere in Scripture of men. Thus, in Psalms 82:1, we read that God “ judges in the midst of the Elohim,” who are shown in the next verse to be those who “ judge unjustly, and accept the persons of the wicked.” The name is evidently given them from their office, in which they represented, in Israel, the supreme judge of the nation--Jehovah. Jewish interpreters generally adopt this meaning of the passage, believing that the “ great” or “ mighty” sons of Cain are contrasted with the lowlier daughters of Seth. It is, moreover, very doubtful if the word be ever applied in the Old Testament to angels. On the other hand, it is continually used of heathen idols, and hence it may well point in this particular case to intermarriages between the adherents of idolatry and the daughters of the race of Seth, and a consequent spread of heathenism, far and near, with its attendant violence and moral debasement. If, however, by “ the sons of Elohim” we understand the worshippers of Jehovah, the “ daughters of men” would mean those of the race of Cain. This interpretation, indeed, is now very generally adopted, and seems the most natural. We should, then, read “ the sons of the godly race” took wives of “ the daughters of men.” The children of such marriages sadly increased the prevailing corruption. They became “ gibborim,” or fierce and cruel chiefs, filling the world with blood and tumult. It was to prevent the final triumph of evil, Scripture tells us, that the deluge was sent from God. (C. Geikie, D. D.)Marriage to be sought of God by prayer It came to pass, when men began to multiply upon the face of the earth, and daughters were born unto them, that the sons of God (men well qualified) saw the daughters of men (very lewd ones) that they were fair (that is all they aimed at), and, therefore, they took them wives (hand over head) of all which they chose; but, being not of God’ s providing, they had better been without them. Thus, when men send out lusts to seek them wives, and unclean spirits to woo for them; when men send out ambition to make their houses great, and covetousness to join house to house and land to land; when men send out flattery, lying and deceitful speeches, and do not send out prayers and loud cries unto Almighty God to direct them in their choice, they may thank themselves if they meet with wives, but not such helpmeets as God otherwise intended for them. (J. Spencer.)Unequal marriages abhorrent to God We see how grievous a thing unequal marriages be, when the godly with the ungodly, the believing with the infidels, the religious with the superstitious, are unequally yoked--surely even so grievous to God, that for this cause especially the whole world was destroyed by the flood. The Lord is no changeling; He disliked it ever, and disliketh it still. It is a secret poison that destroyeth virtue more speedily than anything. Solomon was overthrown by the daughters of men, for all his wisdom. Jehoshaphat matched his son to Ahab’ s daughter, and it was his destruction. He forsook the way of the Lord, and wrought all wickedness in a full measure. Why? Because, saith the text, “ The daughter of Ahab was his wife.” Ahab was wicked, but a wicked wife made him far worse, for she provoked him, saith the text. “ Be not unequally yoked with infidels,” saith the apostle, “ for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? what concord hath Christ with Belial? or what part hath the believer with the infidel?” It is a law of marriage that should not be broken, that it be in the Lord--that is, with His liking and in His fear--with such as be godly and hold the truth. Our children we allow not to marry against our wills, but our right we challenge to give a consent. And shall the children of God seek no consent of their Father in heaven to their marriages? But His consent He will never give to marry His enemy, and therefore do it not. It is not lawful; it is not expedient if it were lawful. The flood came to punish such disobedience, and forget it never. (Bishop Babington.)Beauty a snare Beauty is a dangerous bait, and lust is sharp-sighted. It is not safe gazing on a fair woman. How many have died of the wound in the eye! No one means hath so enriched hell as beautiful faces, Take heed our eyes be not windows of wickedness and loopholes of lust. (J. Trapp.)Wrong unions The mingling of that which is of God with that which is of man is a special form of evil, and a very effectual engine in Satan’ s hand for marring the testimony of Christ on earth. This mingling may frequently wear the appearance of something very desirable; it may often look like a wider promulgation of that which is of God. Such is not the Divine method of promulgating with or of advancing the interests of those who ought to occupy the place of witnesses for Him on the earth. Separation from all evil is God’ s principle; and this principle can never be infringed without serious damage to the truth. (C. H. M.)The Cainites and the Sethites You will remember that at this time there were two distinct races upon the earth--the descendants of Cain and the descendants of Seth; or, as we will call them, the Cainites and the Sethites. The latter were godly people; they worshipped and served the Lord; they kept up the observance of family prayer; they recognized, in fact, an unseen and spiritual kingdom; and they fashioned their lives, or endeavoured to fashion them, in accordance with their belief. The Cainites, on the contrary, cared for none of these things; they flung off the restraints of religion; they were the secularists and materialists of the antediluvian world. Whether there was an unseen kingdom, and a King to rule over it; whether there was such a thing as truth, or such a thing as righteousness, or even such a Being as God Himself, they did not care at all to inquire. These things might be, or might not be; but, at all events, there was the present visible, tangible, enjoyable condition of existence in which they found themselves placed; and of that they determined to make the best, without troubling themselves about difficult and abstruse questions which could probably never be solved. There is another observable thing, too, about these Cainites. Female names occur in their genealogies; and these female names are of such a character as indicates that especial attention had been given to attractiveness of personal appearance, and especial value set upon it by the women of this branch of the human family. Adah is one name: it means “ ornament--beauty.” Zillah is another: it means “ shade,” and seems to refer to the woman’ s thick and clustering tresses, Naamah is a third: it means “ pleasing,” and alludes, in all probability, to the fascination and winning attractiveness of manner possessed by the person who bore it. All this seems significant. We gather from it that the women of the Cainite race came into greater prominence, exercised a greater influence of a certain kind than the women of the Sethite race; were more obtrusive and less modest; wore more costly dresses, spent more time in adorning their persons, and gave themselves up to the cultivation and practice of feminine allurements. The recollection of this fact will enable us to understand better the statement of the text. Now, for some considerable time the two races kept completely apart; the Cainites went their way, the Sethites went theirs, and there was no intercourse to speak of between them. But after awhile the separation was removed. We are not informed how the change took place; it may have been through what we may call accidental circumstances, bringing the two races into contact; but it was more probably owing to a relaxation of religious principle on the part of the Sethites, a lowering of the spiritual tone, a departure from the ancient severity of their religious character, which threw them open to the assaults of temptation on the part of their worldly neighbours. And it was through the women of the Cainite race that the danger came in: “ the sons of God” (that is, the worshippers of God--the Sethites) “ saw the daughters of men that they were fair.” Their beauty attracted and ensnared them; their dress was exquisite; their manners were fascinating, if a trifle bold--unlike, they would say, the shy and retiring ways of the women of their own race; and they first fluttered round, and then fell into the net that was spread for them. “ And they took them wives of all which they chose.” There is indicated in this language a simple following of their own will; there is no reference to God or to duty in the matter. The result was an intermingling of the two races, and a very rapid increase of the corruption of mankind. Possibly some of the Sethites, the sons of God, may have deceived themselves with fancying that they, by the infusion of their goodness, were going to raise from its spiritual degradation the Cainite family, and instruct them in the knowledge and the love of God. Ah, the snow as it falls upon the street may cherish the hope that it is going to cover the pathway with a robe of unsullied whiteness! The pure bright stream may fancy when it mingles its waters with those of some turbulent and turbid companion, that it is going to absorb the other’ s foulness into its own immaculate purity! But what a miserable mistake this is! Good is indeed more potent than evil when it stands on the defensive and occupies its own ground; but it is feeble, it is powerless, it is soon overcome, when it allows itself to be drawn into the enemy’ s territory, and to meet him as a friend. This seems to be the true explanation of the narrative to which our text belongs. And now the question arises, Has it any practical bearing upon ourselves, and upon the circumstances in which we are placed? We believe it has. In what did the criminality of these Sethites consist? In that perversion of the moral sense which led them to prefer external advantages, external attractions, to goodness. Yet how often we are tempted to prefer other things to this sterling quality, or at least to think that the absence of it is more than atoned for by the presence of exterior fascinations! Take, for instance, some favourite writer. He is profane, perhaps; he scoffs at religion, or at least sneers in a covert way. “ True,” we say, apologetically; “ but how full of intellect he is! What a masterly hand he lays upon his subject! How magnificent are his descriptions, and how his thoughts roll forth in a grand overwhelming tide from the depths of his mind, sweeping all before them!” Or that companion of ours, whom we have lately been warned against. “ Perhaps he is irreligious; perhaps he is a little loose, both in his habits and his notions. But how clever he is! No one ever feels dull in his company!” Instances and proofs might easily be multiplied. Now, all this exactly corresponds to the fault, the sin of the “ sons of God,” spoken of in our text. It is a criminal preference of external fascinations to the goodness which consists in recognition of God and in consecration to His service. “ It is natural,” perhaps you will say. Granted; but the Christian ought to carry that about him which enables him to discriminate between the seeming and the real, and to know things, to a certain extent at least, as they really are. Our subject applies to companionship generally, and suggests the extreme importance of a right choice of associates. Many of us, of course, are thrown into unavoidable juxtaposition with those with whom we have no manner of sympathy, and whom we would gladly avoid if we could. The exigencies of business bring into the same office, or into the same pursuit, the pure and the impure, the godly and the ungodly; and nothing is more common than to hear right-minded young people complaining of the words which they are compelled to hear, or of the things which they are compelled to witness, in the place in which their lot is cast. But, after all, a man is safe if he is in the path of duty. It is the voluntary and not the enforced association which exercises a deleterious influence upon mind and character. But the subject suggests more particularly the effect of companionship between the sexes, and, more particularly still, it puts men on their guard against the fascinations of attractive and accomplished, but irreligious and unspiritual, women. (G. Calthrop, M. A.) Genesis 6:3 My Spirit shall not always strive with man The striving of the Spirit I. WHAT IS IMPLIED IN THE , “ My Spirit shall not always strive with man” ? It is implied:-- (1) that the Spirit does sometimes strive with men; (2) that men resist the Spirit. II. WHAT IS NOT BY THE SPIRIT . It is no form of physical struggling or effort whatever. It is not any force applied to our bodies. III. WHAT, THEN, IS THE OF THE SPIRIT? It is an energy of God applied to the mind of man, setting truth before his mind, reasoning, convincing, and persuading. IV. HOW MAY IT BE KNOWN WHEN THE SPIRIT OF GOD STRIVES WITH AN ? (1) When a man finds his attention arrested to the great concerns of his soul; (2) when a man finds himself convinced of sin; (3) when the mind is convicted of the great guilt and ill-desert of sin; (4) when men see the folly of seeking salvation in any other way than through Christ alone. V. WHAT IS BY THE SPIRIT NOT ALWAYS? Not that He will at some period withdraw from among mankind, but that He will withdraw from the individual in question. There is a limit to the Spirit’ s efforts in the case of each sinner; at some uncertain, awful point, he will reach and pass it. VI. WHY WILL GOD’ S SPIRIT NOT STRIVE ALWAYS? (1) Because longer striving will do the sinner no good; (2) because sinners sin wilfully when they resist the Holy Ghost; (3) because there is a point beyond which forbearance is no virtue. VII. OF THE SPIRIT’ S CEASING TO STRIVE WITH MEN. (1) A confirmed hardness of heart; (2) a seared conscience; (3) certain damnation. (C. G. Finney.)God striving with man God strives with man in many ways by the working of His blessed Spirit within him; by the working of our own conscience, by various warnings from without constantly strewn in our paths; but if we grieve and resist the Holy Spirit of God, then He will not always strive with us, but will give us over to a reprobate mind. I. Consider the great mercy of God, in consenting to strive with man at all. II. The striving of the Spirit is a means of resisting the flesh. III. The Spirit of God strives in many ways. His strivings have a meaning, a message, and a warning to us all. (Bishop Atlay.)The Spirit’ s influence I. THAT THE SPIRIT OF GOD DOES EXERT AN ON MAN FOR THE PURPOSE OF HIS BEST . Notice-- 1. That this spiritual influence is universal. No doubt respecting its possibility. He who made man can influence him. 2. That this spiritual influence is essential to the production of good. Human nature is depraved, and therefore incapable of itself of producing anything good. As every drop of rain which falls from the clouds, and every spring that issues from the rocky mountains, comes from the mighty oceans; as the light which makes every planet and satellite gleam in the dark void of space comes from the sun, so does all good in man proceed from the Spirit of God. 3. That this spiritual influence is, in every case, limited by the conditions of man’ s free agency. Nothing compulsory in its nature. If religion be virtue, man in becoming religious must act from choice and not from necessity. 4. That this spiritual influence is effective in proportion to the adaptation of the means by which it acts upon men’ s minds. Nature. Providence. Chiefly the gospel. II. THAT THE SPIRIT OF GOD MAY CEASE TO MEN FOR GOOD. This proved by facts. Saul (1 Samuel 28:15); Belshazzar (Daniel 5:1-31); Jews in time of Jeremiah (Jeremiah 15:1). III. THAT THE SPIRIT OF GOD CEASES TO MAN FOR GOOD BECAUSE OF MAN’ S . “ For that he also is flesh.” The word “ flesh” is often used in Scripture to denote the sinfulness of man. This ceasing to strive may not be the result of a positive act of withdrawal of heavenly influences, so much as that of the law of nature which determines that the momentum of any moving body is diminished by constant resistance. In the moral universe, as well as in the physical, this law operates. IV. THAT THE OF GOD IS IN THE MANNER IN WHICH ARE FROM MAN. “ Yet his days shall be an hundred and twenty years.” 1. The withdrawal never happens till after a long period of existence. 2. It never happens suddenly, but gradually. 3. It never happens without sufficient warning. (Evan Lewis.)The Spirit striving I. A FACT IMPLIED. The Holy Spirit strives with man. 1. Remarkable power. Man can refuse to obey the Creator. 2. Amazing Divine condescension. 3. Astonishing human obduracy. 4. A merciful reason. Why not abandon man? Love of God. 5. The benevolent purpose. That man may forsake sin. 6. The mysterious method. II. AN PACT STATED. 1. A calamity of awful magnitude. 2. Most melancholy. (Homilist.)The time of God’ s grace is limited There is a time when God will strive; but when that time is gone, God will strive no more. To make this plain I will lay down these six things:-- 1. I will let you see that it hath been so by testimonies of Scripture. (1 Samuel 15:23; Hebrews 12:16-18; Luke 19:41-42) 2. I will show in or after what manner God deals with a soul in giving it over. (1) The Lord changes His mind, and repents of the good He has done to such rebellious and stubborn creatures. (2) The Lord gives over that man to the power of that sin, which He never did before when He strove with him; we must either lose our sins or our souls; and if no means will serve to bring a man home, then the Lord gives him over to commit his old sin (Psalms 81:11-12). (3) As God gives a man over to the power of his lusts, so He doth blast a man in regard of all abilities and gifts that formerly he hath had. Look into the world, and you shall see this plain. Great scholars, learned doctors and preachers, their learning hath been blasted; they were bright candles, yet in the end they became snuffs, men of corrupt minds, etc. Look upon other common Christians, who have given hope of coming unto God when they were in sickness or necessity, etc. Yet at last it turns to nothing; He sent leanness into their souls (Psalms 106:15). He gave them their request. One aims at honour; well, God gives it unto Him. Another will have profit; well, saith God, and thou shalt have it, but My Spirit and the excellency thereof thou shalt never have. (4) The Lord hardens that man. He repents of the good that is done unto him; He gives him up to the power of his lusts, and blasts all his parts, so that he hardens his heart. And look by what means God sought to bring him unto Him, those means harden him; afflictions harden, him, which should have been the means to have recalled him. God brays a fool ten times in a mortar, and yet he is the harder, harder, and harder. (5) The Lord lets that man build upon false bottoms, live by false principles: that man which hath been enlightened must have somewhat to hold upon; else he would be in a little hell, and ergo a man hath his shifts. Saul saith, I have performed the will of the Lord, I have done that which He commanded me. Have you so, says Samuel? What then means the lowing of the oxen? Oh, saith he, it is to do sacrifice unto the Lord. (6) The Lord gives a commission to all means formerly used, that they shall never come to Him more; the Lord bids those judgments and mercies wherewith He sought to humble him before, never more to meddle with him. Ephraim is joined to idols, let him alone (Hosea 4:17). 3. I will let you see what persons they are. (1) Those that have lived a good while under the means of grace, but are still unprofitable and no good is wrought upon them; it is likely such men are given over (Matthew 23:34-37). And a man that hardens his neck when he is rebuked, shall suddenly be destroyed and cannot be cured Proverbs 29:1). (2) Those that have much calling and means and also many secret workings of the Spirit on them, that when they have gone out of the house of God have determined never to be drunk more, never to swear, lie, nor steal more, etc., and yet these come to nought. He that hath had many proclamations, as Ezekiel 24:13. (3) Those that have much grieved the good Spirit of God in bringing in some sin contrary to the light of conscience and the suggestions of the good Spirit of God, as did the children of Israel, who resisted the good Spirit of God, and He sware, etc. (4) Such as have a common, base, vile, and contemptible esteem of the gospel and ministers thereof. They mocked the ministers till the wrath of God broke out against them and there was no remedy (2 Chronicles 36:16). 4. Now I come to the fourth thing which is the grounds of it, viz. Why the Lord in this life doth give men over and strive with them no more. The grounds of this point arise from these two attributes of God, His justice and His wisdom. (1) God is a just God; and is it not just that those who have rejected Him, that He should reject them? I have called, but you answered not Jeremiah 7:13). (2) God is a wise God. A man that knocks at the door if he be wise, will not always lie knocking if none answer: he gives over and goes away; so the Lord knocks at our hearts by mercies to allure us, by judgments to terrify us: yet He can find no entrance. Is it not wisdom then to be gone? Why should I smite you any more, saith God? (Isaiah 1:5). (W. Fenner.)Divine forbearance and justice I. THE LONG OF JEHOVAH TOWARDS HIS WAYWARD IS SET FORTH IS THE IN VARIOUS WAYS. It is stated in a multitude of passages, that longsuffering is one of His distinguishing attributes; and the truth of this is evidenced by the exceeding great forbearance manifested towards many whose character and conduct are recorded in Holy Writ (Exodus 34:6-7; Numbers 14:8; Psalms 2 Peter 3:9). Consider, then, the fact of God’ s exceeding great forbearance, and let it be the means of gently leading you to repentance. But, in addition to this, there is another consideration which ought to operate on your minds--namely: II. THE TO SINNERS BEFORE THE POURING OUT OF HIS . There is nothing more clearly manifested in the account given us in the Word of God of His dealings with mankind, than the fact of the unwillingness with which the Almighty inflicts punishment on sinners. It is termed in the twenty-eighth chapter of Isaiah, and the twenty-first verse, “ His strange work, His strange act.” Mercy is the work in which the Lord delights; and judgment when executed is performed as a matter of constraint, the effect of necessity. How many are the warnings which the Lord holds forth before He strikes the blow I This was remarkable in the case of the antediluvians. (T. R. Redwar, M. A.)The danger of resisting the Spirit I. THAT GOD’ S TAKING AWAY HIS SPIRIT FROM ANY SOUL IS THE CERTAIN OF THE RUIN AND OF THAT SOUL. This is clearly evinced from the words; for, although the flood did immediately terminate in the destruction of the body only, yet because it snatched these men away in a state of impenitence, it was consequentially the destruction of the soul. II. THAT THERE IS IN THE HEART OF MAN A NATURAL ENMITY AND TO THE MOTIONS OF GOD’ S HOLY SPIRIT; outward contention is the proper issue and product of inward hatred: striving in action is an undoubted sign of enmity in the heart (Galatians 5:17). Here we see there is a sharp combat between these two: and the apostle subjoins the reason of it: “ for these two are contrary.” Things contrary will vent their contrariety in mutual strife. III. THAT THE SPIRIT IN ITS WITH THE HEART IS VERY EARNEST AND . To strive, imports a vigorous putting forth of the power: it is such a posture as denotes an active desire. There is none that strives with another but conquest is the thing both in his desire and in his endeavour. IV. THAT THERE IS A SET AND TIME, AFTER WHICH THE OF GOD’ S SPIRIT UPON THE HEART OF MAN IN ORDER TO HIS BEING , WILL CEASE AND FOREVER LEAVE HIM. 1. Scripture proof (Psalms 95:10; Luke 19:42). 2. How the Spirit may be resisted in His workings upon the heart. Where we must first lay down, what it is in general to resist the Spirit. And this I conceive is, in brief, to disobey the Spirit commanding and persuading the soul to the performance of duty, and the avoidance of sin. Now, the Spirit commands and persuades two ways. 1. Externally, by the letter of the word either written or preached. 2. By its immediate internal workings upon the soul, which I shall reduce to two: (1) The illumination of the understanding. (2) The conviction of the will. Now, suitable to all these ways of the Spirit’ s dealings with us, there are so many different acts of resistance by which these dealings are opposed. Of all which in their order. 1. Concerning the resistance of the Spirit in disobeying the letter of the Word. The reason that disobedience to the Word is to be accounted an opposing of the Spirit, is because the Word was dictated and inspired by the Spirit itself. 2. I shall next show how it is resisted in its immediate internal workings upon the soul. Here we must reflect upon ourselves, and know that upon the unhappy fall of man, sin and the wretched effects of sin immediately entered upon, and took full possession of all his faculties: his understanding, that before shined clear like the lamp of God, was by sin overspread with darkness; his will, that bore a perfect conformity to the Divine will, was rendered totally averse from and contrary to the things of God. (1) Concerning our resistance of it in illumination or its enlightening work. And these enlightenings both may be, and often are, resisted by the soul. Illumination in general may be described, the Spirit’ s infusing a certain light into the mind, whereby it is in some measure enabled to discern and judge of the things of God. Now, this light is threefold. (a) That universal light which we usually term the light of nature, yet so as it may also be rightly termed the light of the Spirit; but in a different respect. It is called the light of nature, because of its general inherence in all men; because it is commensurate and of equal extent with nature, so that wheresoever the nature of man is to be found there this light is to be found. “ It enlightens every man that comes into the world.” But on the other hand, it is called the light of the Spirit, in respect of the Spirit’ s efficiency, in that it is the producing cause of it as it is of every good and perfect gift. (b) The second kind of light may be called a notional Scripture light; that is, a bare knowledge of or assent to Scripture truths. This light is begot in the mind of all professors by the mere hearing or reading the word; it is the bare perception of evangelical truths placed in the intellect, resting in the brain, treasured up there by a naked apprehension and speculation. So that the resisting this is almost the same with our resistance of the Spirit speaking in the word, only with this difference, that in the former we resist the word as considered in the letter, in this we resist it as it lies transcribed in the conceptions of the understanding. (c) The third kind of light may be called a special convincing light, which is a higher degree of the enlightening work of the Spirit. This is the highest attainment of the soul on this side saving grace; it is like the clear shining of the moon and stars, which is the greatest light that is consistent with a state of darkness. Yea, it is such a light as does not only make a discovery of the things of God, but also engenders in the soul a certain relish and taste of them. (2) We come now to the second, which is the conviction of the will, which conviction may be described in general. A work of the Spirit of God upon the will and affections, producing in them some imperfect liking of the ways of God, and dislike to the ways of sin. Now, the convincing works of the Spirit upon the will may be reduced to these three. (a) A begetting in it some good desires, wishes, and inclinations. (b) An enabling it to perform some imperfect obedience. (c) An enabling it to leave some sins. In all these works the Spirit may be resisted and opposed. 3. Why, upon such resistance, the Spirit finally withdraws. (1) The first reason is drawn from God’ s decree. (2) The second reason is because it is most agreeable to the great intent and design of the gospel. (3) The third ground or reason why God withdraws His Spirit upon our resistance, is because it highly tends to the vindication of His honour. Now, God may vindicate His honour two ways in the Spirit’ s departure. (a) As it is a punishment to the sinner, that has dishonoured Him. God’ s glory cannot be repaired but by the misery of the party that made a breach upon it. (b) God may vindicate His honour by clearing His injured attributes from those aspersions that human mistakes might charge upon them. (4) God withdraws His Spirit upon resistance, because this naturally raises in the hearts of men an esteem and valuation of the Spirit’ s workings: and the reason of this is, because in so doing, men apparently see that God Himself puts an esteem and value upon them, otherwise why should He so severely bereave men of them upon their abuse? Were it not a treasure God would not be so choice of it. ; And now, what can be more seasonable than to wrap up all in the apostle’ s own exhortation, “ Quench not the Spirit” (1 Thessalonians 5:19). Now, as arguments to dissuade or deter you from this, and withal to persuade and excite you to the former, take these motives. 1. Our resisting of the Spirit in His precepts and instructions will certainly bereave us of His comforts. 2. The second motive why we should comply with the Spirit is, because the resisting of it brings a man under hardness of heart and a reprobate sense. 3. The third motive is, because resisting of the Spirit puts a man in the very next disposition to the great and unpardonable sin against the Holy Ghost. (R. South, DD.)Why God’ s Spirit will not always strive There is a certain point beyond which He will not go for sufficient reasons known fully to Himself, partly to us. Two of these we are to notice for our instruction. 1. He will not touch the free agency of His rational creatures. He can put no force on the volitions of men. An involuntary or compulsory faith, hope, love, obedience, is a contradiction in terms, and anything that could bear the name can have no moral validity whatsoever. 2. After giving ample warning, instruction and invitation, He will, as a just judgment on the unbelieving and the impenitent, withdraw His Spirit and let them alone. (Prof. J. G. Murphy.)Neglecting the opportunity of grace When I think of opportunities, I think I may liken us here tonight to a number of men in the Arctic regions. They have been frozen up for a long time, and the ship is high and dry on great masses of ice. The thaw comes on; but the thaw, however, will last but for a very short time. They set their saws to work; they see a split in the ice; there is a long and very narrow lane of water. If they can get the ship along there before the water freezes it up again, they may yet reach the shores of dear old England, and be safe; but if not, they are frozen in for another winter, and very likely will be frozen in forever. Well, now, tonight it seems just so with us. It seems as if the Spirit of God had purposely brought some of you here; and I do trust He is opening, as it were, the lane of mercy for you--causing your sins for a little time to loose their frosty hold, and opening your heart a little to the genial influences of the gospel. But, oh! if it should be frozen up again. (C. H.Spurgeon.)The world’ s treatment of the Holy Spirit It is sad, when the physician, having exhausted all the resources of his skill, gives up his patient and retires. It is sad when the parent, having tried severity and kindness, correction and encouragement, in vain, at last, heartbroken and hopeless, desists from his endeavours to reform his wayward child. But it is sadder still when Almighty God foiled, as it were, by human obduracy, in all the manifestations of His grace and mercy, at last gives up His efforts for the salvation of men, and retires exclaiming: “ How often would I have gathered you under My wing, and ye would not.” Such is the spectacle here. The Spirit of God has, all through, been connected with our world. It was He who moved on the face of the waters, reducing the discordant elements to order, and building up that fair and goodly structure, which has still so many traces of its original beauty lingering amid its ruin and decay. It was He who was breathed into man, making him a living soul, spiritual, and like to God in wisdom, goodness, happiness, and truth. After the Fall, He did not forsake the work of His hands, but clave to the souls of men, seeking to help their recovery, and if that might not be, seeking to act as a drag on their downward progress. Oh, how long-continued, constant, and persevering have been His efforts for the good of man! What has been the treatment which He has received from them in return? God tells us what it was from the men before the flood. They were going on in evils ways, and the Spirit strove with them, tried to stop them, and turn them back. He pleaded with them, warned them, but it was in vain; they went on, and grew worse and worse. Like a mighty torrent they swept along, and drew even the godly along with them. At length it became time for God to decide and act, and so He did. “ My Spirit shall not always strive with man.” Slowly and reluctantly, God comes to this determination. Oh, the evil of man’ s sin! It makes, as it were, a conflict in the Divine bosom. Mercy calls for delay, but justice says, “ It must be limited.” Love to men, and unwillingness that they should perish, cry, “ Let alone a little longer,” but God is jealous for the honour of His Spirit. And so a time comes when the blessed God must decide and act; and so He does. “ Man has become flesh,” mere flesh; all, with one exception, flesh. The case is hopeless, “ Open the windows of heaven, and break up the fountains of the great deep.” So it was with Israel. With growing light, unparalleled privileges, they grew worse and worse--more hardened, formal, hypocritical. The case was hopeless; Israel was mere flesh--a dead, corrupting carcase. Ho, ho, ye Roman eagles, come and devour! (J. Milne.)The long suffering of God The stroke of judgment is like the lightning flash, irresistible, fatal; it kills--kills in the twinkling of an eye. But the clouds from which it leaps are slow to gather; they thicken by degrees; and he must be intensely engaged with the pleasures, or engrossed in the business of the world, whom the flash and peal surprise. The mustering clouds, the deepening gloom, the still and sultry air, the awful silence, the big pattering raindrops, these reveal his danger to the traveller, and warn him away from river, road, or hill, to the nearest shelter. (T. Guthrie, D. D.)Sin beyond mercy In an age of despotism, an Italian prince became celebrated for his forbearance, also for his severe punishment when aroused to do vengeance. He had an offending servant who was repeatedly admonished. With every pardon he became more reckless and impudent, and thought he could do anything with impunity. One day, he entered the presence of the prince with his hat on, and, when rebuked, said he had a cold. His much-enduring master said, “ I will take care that you never catch cold again.” He immediately ordered the man to prison, and that the executioner should nail his hat to his head. One of the prince’ s friends expressed surprise at this severe sentence, because the servant had been pardoned for more serious crimes. The prince took a goblet, and having half filled it with water, requested his friend to put an apple into it. This made the water rise to the brim. The prince then told his friend to drop in a coin. This made the water to run over. “ How is it?” the prince asked, “ that the small coin caused the water to run over, whereas the large apple raised it only to the brim?” The overflowing of the cup of God’ s mercy is wrath and destruction to the impenitent. Genesis 6:4 Giants in the earth Giants Story of Jack the Giant Killer: written to teach children that they have got to fight giants. I. The first giant you have to overcome is ILL-TEMPER. Look out for him when told to do something you don’ t want to do. The time to beat him is right at the beginning. II. The next giant you have to meet is . We have only one mouth because we don’ t have to eat for anybody else; but two ears, eyes, hands, because we have to help other people. This giant has only one ear, eye, hand--just enough to do for himself and nothing more. III. The third giant is . He is a big liar. The most dangerous of all the giants. Sin has many tools, but a lie is the handle that fits them all. IV. . V. SELF-. Whenever this giant moves you to sneer at the honest beliefs of others, or to set your opinion and wisdom against that of the world, there is but one thing that will suffice to conquer him, and that is faith. (J. M. Pullman.)Giants of strength In the early days of which we read in the Bible men seemed to have been stronger and taller, and to have lived to a greater age than now. But it is not of these giants of strength of whom I would speak to you, but of giants in character, in faith, in holiness, and endurance, who may serve us feeble folk as examples how to live and die. Let us take Noah as an example of a giant in faith. He believed God’ s promise that He would destroy the world, though there were no signs of the coming flood. And when the flood came, Noah was saved and the laughers destroyed. Again, take Abraham as an example of a giant of faith. Take Job as an example of patience: he lost health and home, and money and children, at one stroke, and he said, “ The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.” We, like them, may be giants of strength if we trust in Him whose grace is sufficient for us. Let me now tell you of some who have been giants of strength in their death, and let their dying words be a sermon to us. Let us hear Simeon, the old man who had grown grey waiting for the consolation of Israel; his dim eyes looked on the Son of God, his feeble arms held Him, and he went to his rest, saying, “ Lord, now lettest,” etc. May we all likewise die the death of the righteous, and may our last end be like his! St. Stephen sank beneath the cruel stones, crying, “ Lord Jesus, receive my spirit” ; etc. St. Paul, when his work was nearly over, said, “ I have fought a good fight,” etc. Listen to Ignatius on his way to Rome to die for Jesus, “ My Lord was crucified for me.” St. Polycarp, the white-haired bishop of Smyrna, is in the hands of his enemies, they bid him abjure the faith of Christ, or be cast to the lions, and the brave old man makes answer, “ We Christians change no better for worse, but change from bad to better,” and so goes to the lions. John Huss is being bound to the stake and he cries, “ Welcome this chain for Christ’ s sake.” The dying Luther murmurs, “ Into thy hands I commend my spirit, for Thou hast redeemed me, O Lord God of Truth.” When Melancthon was near his end, they asked him if he wanted aught, and he answered, “ Nothing but heaven.” The poet Goethe said with his last breath, “ Let the light enter,” and so passed away to where all things are made clear. When the learned Grotius was dying they brought young people to his bedside to hear his parting advice; he gave it in two words, “ Be serious.” Beethoven, the great composer, was too deaf to hear his own sweet music, but on his death bed he said, smiling, “ I shall hear in heaven.” Yes, the best music, the unending praises of the Lamb of God! From these giants let us learn how to die. Many of them were weak, and old, and sickly, some were women and tender children; only let us be strong in the Lord and in the power of His might, and the feeblest feet among us shall climb to heaven, the tiniest hands shall beat down the tempter, the sickliest bodies shall be glorified. (H. J.Wilmot Buxton, M. A.) Genesis 6:5-7 God saw that the wickedness of man was great in the earth.A degenerate world 1. The organic unity of society is favourable to the spread of moral evil. 2. The native willingness of the human soul to do evil is favourable to the contagion of moral wrong. I. IT IS A WORLD IN WHICH IS ABUSED. 1. We find that marriage was commenced on a wrong principle. It is altogether wrong for the sons of God to marry the daughters of men. 2. We find that physical beauty was made the basis of the matrimonial selection. We find that the marriage bond was violated by impurity. II. IT IS WORLD IN WHICH . 1. Men of physical strength became the rulers of the people. 2. Men of physical strength were the popular favourites of the day. 3. Men of physical strength were the terror of the day. III. IT IS A WORLD IN WHICH ARE . 1. This degenerate world had not been entirely left to its own inclination. 2. The degenerate world rejected the holy influences of heaven. 3. The degenerate world was in danger of losing the holy and correcting influences of heaven. IV. IT IS A WORLD UNDER THE OF GOD. V. IT IS A WORLD WITH BY GOD. 1. This threat was retributive. 2. This threat was comprehensive. 3. This threat was mingled with mercy. LESSONS: 1. To sanctify a long life by true piety, lest it become a means of impurity. 2. To avoid unhallowed alliances. 3. To coincide with the convictions of the Spirit or God. (J. S.Exell, M. A.)The extent of man’ s wickedness 1. The testimony of God respecting man. In general, the wickedness of man was great in the earth. Every species of wickedness was committed in the most shameless manner. But more particularly, “ the hearts” of men were evil; “ the thoughts” of their hearts were evil; “ the imaginations” of the thoughts were evil, and this too without exception, without mixture, without intermission; for every imagination was evil, and “ only” evil, and that continually. What an awful statement. But how could this be ascertained? Only by God (Proverbs 16:2). This is His testimony, after a thorough inspection of every human being. The same must be spoken of man at this day. Proved by observation. What has been the state of your hearts? Pride, anger, impure thoughts have sprung up in them. If occasionally a transient thought of good has arisen, how coldly has it been entertained, how feebly has it operated, how soon has it been lost. Compared with what the law requires, and what God and His Christ deserve at your hands, do we not fall short of our duty? II. WHAT EFFECT IT SHOULD PRODUCE UPON YOU. 1. Humiliation. On review of our words and actions we have all reason to be ashamed. Who amongst us could bear to have all his thoughts disclosed? Yet God beholds all; and has a perfect recollection of all that has passed through our minds from infancy. We ought to be humble. 2. Gratitude. God sent His Son that through Him all our iniquities might be forgiven. Is not gratitude due to Him in return? 3. Fear. Though your hearts are renewed by Divine grace, it is only in part; you have still the flesh within you, as well as the spirit. (C. Simeon, M. A.)A degenerate world 1. In the first place, we may remark the occasion of this general corruption, which was the increase of population. When men began to multiply they became more and more depraved: yet an increase of population is considered as a blessing to a country, and such it is in itself; but through man’ s depravity it often proves a curse. When men are collected in great numbers they whet one another up to evil, which is the reason why sin commonly grows rankest in populous places. We were made to be helpers; but by sin we are become tempters of one another, drawing and being drawn into innumerable evils. 2. Secondly: Observe the first step towards degeneracy, which was the uniting of the world and the church by mixed marriages. The great end of marriage in a good man should not be to gratify his fancy, or indulge his natural inclinations, but to obtain a helper; and the same in a woman. We need to be helped on in our way to heaven, instead of being hindered and corrupted. 3. Observe the great offence that God took at this conduct, and the consequences which grew out of it: The Lord said, My Spirit shall not always strive with man, etc. It is for that he also (or these also) were flesh; that is, those who had been considered as the sons of God were become corrupt. 4. Observe the long suffering of God amidst His displeasure--His day shall be a hundred and twenty years (1 Peter 3:20). All this time God did strive, or contend with them; but, it seems, without effect. (A. Fuller.)Moral declension As there is a law of continuity, whereby in ascending we can only mount step by step; so they who descend must sink with an ever increasing velocity. No propagation is more rapid than that of evil; no growth more certain. He who is in for a penny, if he does not resolutely fly, will find that he is in for a pound. The longer the avalanche rolls down the glacier slopes, the swifter becomes its speed. A little group of Alpine travellers saw a flower blooming on the slope of the cliff on which they stood surveying the prospect below. Each started to secure the prize; but as they hastened down, the force of their momentum increased with each step of the descent--they were borne on the smooth icy surface swiftly past the object of pursuit--and were precipitated into a yawning crevasse. Such is the declension of the soul. A fair scene spoiled I know beautiful valley in Wales, guarded by well-wooded hills. Spring came there first, and summer lingered longest, and the clear river loitered through the rich pastures and the laughing orchards, as if loth to leave the enchanting scene. But the manufacturer came there; he built his chimneys and he lighted his furnaces, out of which belched forth poisonous fumes night and day. Every tree is dead, no flower blooms there now, the very grass has been eaten off the face of the earth, the beautiful river, in which the pebbles once lay as the pure thoughts in a maiden’ s mind, is now foul, and the valley scarred and bare, looks like the entrance into Tophet itself. And this human nature of ours, in which faith and virtue, and godliness, and all sweet humanities might flourish, in miles of this London of ours, is what bad air, and the gin palace, and the careless indifference of a Christianity bent only upon saving itself, have made it. (Morlais Jones.)Man’ s corruption I. THAT THE OF MAN IS, AND EVER HAS BEEN, GREAT. 1. Among the Jews. 2. In heathen nations. But, to bring the matter home to ourselves, for with ourselves the great concern lies, are not men still full of envy, murder, debate, deceit? Is not the state of society lamentably corrupted and depraved? II. THAT THIS FROM HIS CORRUPT NATURE. Prove this from-- 1. Experience. 2. Scripture. (Genesis 8:20-21; Job 15:14-16; Psalms 51:5-10; Matthew 15:19; Matthew 12:33; Romans 7:14-15; Romans 7:18.) II. THE ONLY REMEDY FOR THIS . (John 3:16.) (H. J. Hastings, M. A.)The sinfulness of man’ s natural state Two things are here laid to their charge: 1. Corruption of life, wickedness, great wickedness. I understand this of the wickedness of their lives; for it is plainly distinguished from the wickedness of their hearts. 2. Corruption of nature. Every imagination of the thoughts of his heart was only evil continually. All their wicked practices are here traced to the fountain and springhead: a corrupt heart was the source of all. The soul, which was made upright in all its faculties, is now wholly disordered. There is a sad alteration, a wonderful overturning in the nature of man: where, at first, there was nothing evil, now there is nothing good. I. I SHALL CONFIRM THE OF THE OF NATURE. Here we shall consult the word of God, and men’ s experience and observation. For Scripture-proof, let us consider, 1. How the Scripture takes particular notice of fallen Adam’ s communicating his image to his posterity (Genesis 5:3). 2. It appears, from Job 14:4, our first parents were unclean; how then can we be clean? 3. Consider the confession of David (Psalms 51:5). Here he ascends from his actual sin to the fountain of it, namely, corrupt nature. 4. Hear our Lord’ s determination of the point, “ That which is born of the flesh is flesh” (John 3:6). Behold the universal corruption of mankind--all are flesh! 5. Man certainly is sunk very low now, in comparison of what he once was. God made him but a “ little lower than the angels” ; but now we find him likened to the beasts that perish. He hearkened to a brute, and is now become like one of them, 6. “ We are by nature the children of wrath” (Ephesians 2:3). We are worthy of, and liable to, the wrath of God; and this by nature: therefore, doubtless, we are by nature sinful creatures. I shall propose a few things that may serve to convince us in this point-- (1) Who sees not a flood of miseries overflowing the world? (2) Observe how early this corruption of nature begins to appear in young ones. (3) Take a view of the manifold gross outbreakings of sin in the world: the wickedness of man is yet great in the earth. (4) Cast your eye upon those terrible convulsions which the world is thrown into by the lusts of men! Lions make not a prey of lions, nor wolves of wolves: but men are turned lions and wolves to one another, biting and devouring one another. (5) Consider the necessity of human laws, guarded by terrors and severities; to which we may apply what the apostle says (1 Timothy 1:9). (6) Consider the remains of that natural corruption in the saints. Though grace has entered yet corruption is not expelled: though they have got the new creature, yet much of the old corrupt nature remains. (7) I shall add but one observation more, and that is, that in every man naturally the image of fallen Adam appears. Some children by the features and lineaments of their face do, as it were, father themselves: and thus we resemble our first parents. Every one of us bears the image and impression of the Fall upon him: and to evince the truth of this, I appeal to the consciences of all in these following particulars-- (a) Is not sinful curiosity natural to us? and is not this a print of Adam’ s image (Genesis 3:6)? (b) If the Lord by His holy law and wise providence puts a restraint upon us to keep us back from anything, does not that restraint whet the edge of our natural inclinations, and makes us so much the keener in our desires? And in this do we not betray it plainly that we are Adam’ s children (Genesis 3:2-6)? (c) Which of all the children of Adam is not naturally disposed to hear the instruction that causeth to err? And was not this the rock our first parents split upon (Genesis 3:4-6)? (d) Do not the eyes in your head often blind the eyes of the mind? (e) Is it not natural to us to care for the body, even at the expense of the soul? (f) Is not everyone by nature discontented with his present lot in the world, or with some one thing or other in it? (g) Are we not far more easily impressed and influenced by evil counsels and examples than by those that are good? (h) Who of all Adam’ s sons needs be taught the art of sewing fig leaves together to cover their nakedness (Genesis 3:7)? (i) Do not Adam’ s children naturally follow his footsteps in hiding themselves from the presence of the Lord (Genesis 3:8)? (j) How loth are men to confess sin, to take guilt and shame to themselves? Was it not thus in the case before us (Genesis 3:10)? (k) Is it not natural for us to extenuate our sin, and transfer the guilt upon others? II. I PROCEED TO INQUIRE INTO THE OF NATURE IN THE SEVERAL PARTS THEREOF. Man in his natural state is altogether corrupt: both soul and body are polluted, as the apostle proves at large (Romans 3:10-18). 1. Of the corruption of the understanding. (1) There is a natural weakness in the minds of men with respect to spiritual things. The apostle determines concerning everyone that is not endued with the graces of the Spirit, “ That he is blind, and cannot see afar 2 Peter 1:9). (2) Man’ s understanding is naturally overwhelmed with gross darkness in spiritual things. He has some notions of spiritual truths, but sees not the things themselves that are wrapt up in the words of truth, “ Understanding neither what they say, nor whereof they affirm” (1 Timothy 1:7). In a word, natural men fear, seek, confess, they know not what. (3) There is in the mind of man a natural bias to evil, whereby it comes to pass that whatever difficulties it finds while occupied about things truly good, it acts with a great deal of ease in evil, as being in that case in its own element (Jeremiah 4:22). (4) There is in the carnal mind an opposition to spiritual truths, and an aversion to receive them. It is as little a friend to Divine truths as it is to holiness. (5) There is in the mind of man a natural proneness to lies and falsehood, which favours his lusts. (6) Man is naturally high-minded; for when the gospel comes in power to him it is employed in “ casting down imaginations, and every high thing that exalteth itself against the knowledge of God” (2 Corinthians 10:5). 2. Of the corruption of the will. The will, that commanding faculty, which at first was faithful and ruled with God, is now turned traitor and rules with and for the devil. God planted it in man “ wholly a right seed,” but now it is “ turned into the degenerate plant of a strange vine.” (1) There is in the unrenewed will an utter inability for what is truly good and acceptable in the sight of God. (2) There is in the unrenewed will an aversion to good. Sin is the natural man’ s element; he is as unwilling to part with it as fish are to come out of the water on to dry land. (3) There is in the will of man a natural “ proneness to evil,” a woeful bent towards sin. (4) There is a natural contrariety, direct opposition, and enmity in the will of man to God Himself and His holy will (Romans 8:7). 3. The corruption of the affections. The unrenewed man’ s affections are wholly disordered and distempered: they are as the unruly horse, that either will not receive, or violently runs away with, the rider. 4. Corruption of the conscience (Titus 1:15). 5. Corruption of the memory. Even the memory bears evident marks of this corruption. What is good and worthy to be remembered, as it makes but slender impression, so that impression easily wears off; the memory, as a leaking vessel, lets it slip (Hebrews 2:1). 6. Corruption of the body. The body itself also is partaker of this corruption and defilement so far as it is capable thereof. Wherefore the Scripture calls it sinful flesh (Romans 8:3). We may take this up in two things. (1) The natural temper, or rather distemper, of the bodies of Adam’ s children, as it is an effect of original sin, so it has a natural tendency to sin, incites to sin, leads the soul into snares, yea, is itself a snare to the soul. (2) It serves the soul in many sins. Its members are instruments or weapons of unrighteousness whereby men fight against God (Romans 6:13). III. I SHALL SHOW HOW MAN’ S NATURE COMES TO BE THUS . Adam’ s sin corrupted man’ s nature and leavened the whole lump of mankind. The root was poisoned, and so the branches were envenomed: the vine turned into the vine of Sodom, and so the grapes became grapes of gall. Adam by his sin became not only guilty but corrupt, and so transmits guilt and corruption to his posterity (Genesis 5:3; Job 14:4). By his sin he stripped himself of his original righteousness and corrupted himself; we were in him representatively, being represented by him as our moral head in the covenant of works: we were in him seminally, as our natural head; hence we fell in him, and by his disobedience were made sinners, as Levi in the loins of Abraham paid tithes (Hebrews 7:9-10). IV. I SHALL NOW APPLY THIS OF THE OF NATURE. Use 1.--For information. Is man’ s nature wholly corrupted? Then-- (1) No wonder that the grave opens its devouring mouth for us as soon as the womb has cast us forth, and that the cradle is turned into a coffin to receive the corrupt lump: for we are all, in a spiritual sense, dead born; yea, and filthy (Psalms 14:3), noisome, rank, and stinking as a corrupt thing, as the word imports. (2) Behold here as in a glass the spring of all the wickedness, profanity, and formality which is in the world; the source of all the disorders in thy own heart and life. (3) See here why sin is so pleasant and religion such a burden to carnal spirits: sin is natural, holiness not so. (4) Learn from this the nature and necessity of regeneration. First, this discovers the nature of regeneration in these two things-- (a) It is not a partial, but a total change, though imperfect in this life. Thy whole nature is corrupted; therefore the cure must go through every part. (b) It is not a change made by human industry, but by the mighty power of the Spirit of God. A man must be born of the Spirit (John 3:5). Secondly, this also shows the necessity of regeneration. It is absolutely necessary in order to salvation (John 3:4). Use 2.--For lamentation. Well may we lament thy case, O natural man! for it is the saddest case one can be in out of hell. Use 3.--I exhort you to believe this sad truth. Alas! it is evident that it is very little believed in the world. Few are concerned to get their corrupt conversation changed; but fewer, by far, to get their nature changed. Most men know not what they are, nor what spirits they are of; they are as the eye, which, seeing many things, never sees itself. But until you know everyone the plague of his own heart, there is no hope of your recovery. (T. Boston, D. D.)A dark view of sin If a doctor knows that he can cure a disease, he can afford to give full weight to its gravest symptoms. If he knows he cannot, he is sorely tempted to say it is of slight importance, and, though it cannot be cured, can be endured without much discomfort. And so the Scripture teachings about man’ s real moral condition are characterized by two peculiarities which, at first sight, seem somewhat opposed, but are really harmonious and closely connected. There is no book and no system in the whole world that takes such a dark view of what you and I are; there is none animated with so bright and confident a hope of what you and I may become. (A. Maclaren, D. D.)The sinfulness and cure of thoughts 1. Of the subject, “ every man.” 2. Of the act, “ every thought.” 3. Of the qualification of the act, “ only evil” 4. Of the time, “ continually.” The words thus opened afford us this proposition: That the thoughts, and inward operations of the souls of men, are naturally universally evil, and highly provoking. In this discourse, let us first see what kind of thoughts are sins. 1. Negatively. A simple apprehension of sin is not sinful. Thoughts receive not a sinfulness barely from the object. That may be unlawful to be acted which is not unlawful to be thought of. 2. Positively. Our thoughts may be branched into first motions, or such that are more voluntary. (1) First motions: those unfledged thoughts and single threads, before a multitude of them come to be twisted and woven into a discourse; such as skip up from our natural corruptions, and sink down again, as fish in a river. These are sins, though we consent not to them, because, though they are without our will, they are not against our nature, but spring from an inordinate frame, of a different hue from what God implanted in us. How can the first sprouts be good, if the root be evil? Not only the thought formed, but the very formation, or first imagination, is evil. (2) Voluntary thoughts, which are the blossoms of these motions: such that have no lawful object, no right end, not governed by reason, eccentric, disorderly in their motions, and like the jarring strings of an untuned instrument. These may be reduced to three heads. I. In regard of God. II. Of ourselves. III. Of others. I. In regard of God. 1. Cold thoughts of God. When no affection is raised in us by them. 2. Debasing conceptions, unworthy of God. Such are called in the heathen “ vain imaginations” (Romans 1:21). Such an imagination Adam seemed to have, conceiting God to be so mean a being, that he, a creature not of a day’ s standing, could mount to an equality of knowledge with Him. 3. Accusing thoughts of God, either of His mercy, as in despair; or of His justice, as too severe, as in Cain (Genesis 4:13). 4. Curious thoughts about things too high for us. It is the frequent business of men’ s minds to flutter about things without the bounds of God’ s revelation (Genesis 3:5). “ God knows that your eyes shall be opened.” Yet how do all Adam’ s posterity long after this forbidden fruit! II. In regard of ourselves. Our thoughts are proud, self-confident, self-applauding, foolish, covetous, anxious, unclean, and what not? 1. Ambitious. The aspiring thoughts of the first man run in the veins of his posterity. 2. Self-confident. Edom’ s thoughts swelled him into a vain confidence of a perpetual prosperity; and David sometimes said, in the like state, that he should never be moved. 3. Self-applauding. Either in the vain remembrances of our former prosperity, or ascribing our present happiness to the dexterity of our own wit. 4. Ungrounded imaginations of the events of things, either present or future. Such wild conceits, like meteors bred of a few vapours, do often frisk in our minds. (1) Of things present. It is likely Eve foolishly imagined she had brought forth the Messiah when she brought forth a murderer (Genesis 4:1). (2) Of things to come, either in bespeaking false hopes, or antedating improbable griefs. Such are the jolly thoughts we have of a happy estate in reversion, which yet we may fall short of. 5. Immoderate thoughts about lawful things. When we exercise our minds too thick, and with a fierceness of affection above their merit; not in subserviency to God, or mixing our cares with dependencies on Him. Worldly concerns may quarter in our thoughts, but they must not possess all the room, and thrust Christ into a manger; neither must they be of that value with us as the law was with David, sweeter than the honey or the honeycomb. III. In regard of others. All thoughts of our neighbour against the rule of charity: “ Such that imagine evil in their hearts, God hates” (Zechariah 8:17). These principally are-- 1. Envious, when we torment ourselves with other’ s fortunes. 2. Censorious, stigmatizing every freckle in our brother’ s conversation 1 Timothy 6:4). 3. Jealous and evil surmisings, contrary to charity, which “ thinks no evil” 1 Corinthians 13:5). 4. Revengeful; such made Haman take little content in his preferments, as long as Mordecai refused to court him (Esther 5:13); and Esau thought of the days of mourning for his father, that he might be revenged for his brother’ s deceits: “ Esau said in his heart,” etc. (Genesis 27:41). In all these thoughts there is a further guilt in three respects, viz 1. Delight. 2. Contrivance. 3. Reacting. 1. Delight in them. The very tickling of our fancy by a sinful motion, though without a formal consent, is a sin, because it is a degree of complacency in an unlawful object. 2. Contrivance. When the delight in the thought grows up to the contrivance of the act (which is still the work of the thinking faculty). When men’ s wits play the devils in their souls, in inventing sophistical reasons for the commission and justification of their crimes, with a mighty jollity at their own craft, such plots are the trade of a wicked man’ s heart. A covetous man will be working in his inward shop from morning till night to study new methods for gain; and voluptuous and ambitious persons will draw schemes and models in their fancy of what they would outwardly accomplish. 3. Reacting sin after it is outwardly committed. Though the individual action be transient, and cannot be committed again, yet the idea and image of it remaining in the memory may, by the help of an apish fancy, be repeated a thousand times over with a rarefied pleasure, as both the features of our friends, and the agreeable conversations we have had with them, may with a fresh relish be represented in our fancies, though the persons were rotten many years ago. Having thus declared the nature of our thoughts, and the degrees of their guilt, the next thing is to prove that they are sins. There are three reasons for the proof of this, that they are sins. 1. They are contrary to the law, which doth forbid the first foamings and belchings of the heart, because they arise from an habitual corruption, and testify a defect of something which the law requires to be in us, to correct the excursions of our minds (Romans 7:7). 2. They are contrary to the order of nature, and the design of our creation. Whatsoever is a swerving from our primitive nature is sin, or at least a consequent of it. But all inclinations to sin are contrary to that righteousness wherewith man was first endued. 3. We are accountable to God, and punishable for thoughts. Nothing is the meritorious cause of God’ s wrath but sin. Having proved that there is a sinfulness in our thoughts, let us now see what provocation there is in them, which in some respects is greater than that of our actions. Now, thoughts are greater in respect-- 1. Of fruitfulness. The wickedness that God saw great in the earth was the fruit of imaginations. They are the immediate causes of all sin. No cockatrice but was first an egg. 2. In respect of quantity. Imaginations are said to be continually evil. There is an infinite variety of conceptions, as the Psalmist speaks of the sea, “ wherein are all things creeping innumerable, both small and great,” and a constant generation of whole shoals of them; that you may as well number the fish in the sea, or the atoms in the sunbeams, as recount them. 3. In respect of strength. Imaginations of the heart are only, i.e., purely evil. The nearer anything is in union with the root, the more radical strength it hath. 4. In respect of alliance. In these we have the nearest communion with the devil. The understanding of man is so tainted, that his wisdom, the chiefest flower in it, is not only earthly and sensual (it were well if it were no worse), but devilish too (James 3:15). If the flower be so rank, what are the weeds? 5. In respect of contrariety and odiousness to God. Imaginations were only evil, and so most directly contrary to God, who is only good. Our natural enmity against God (Romans 8:7), is seated in the mind. 6. In respect of connaturalness and voluntariness. They are the imaginations of the thoughts of the heart, and they are continually evil. They are as natural as the estuations of the sea, the bubblings of a fountain, or the twinkling of the stars. The uses shall be two, though many inferences might be drawn from the point. 1. Reproof. What a mass of vanity should we find in our minds, if we could bring our thoughts, in the space of one day, yea, but one hour, to an account! How many foolish thoughts with our wisdom, ignorant with our knowledge, worldly with our heavenliness, hypocritical with our religion, and proud with our humiliations! 2. Exhortation. We must take care for the suppression of them. All vice doth arise from imagination. Upon what stock doth ambition and revenge grow but upon a false conceit of the nature of honour? What engenders covetousness but a mistaken fancy of the excellency of wealth? Thoughts must be forsaken as well as our way (Isaiah 55:7). That we may do this, let us consider these following directions, which may be branched into these heads: 1. For the raising good thoughts. 2. Preventing bad. 3. Ordering bad when they do intrude. 4. Ordering good when they appear in us. 1. For raising good thoughts. (1) Get renewed hearts. The fountain must be cleansed which breeds the vermin. Pure vapours can never ascend from a filthy quagmire. What issue can there be of a vain heart but vain imaginations? (2) Study Scripture. Original corruption stuffs us with bad thoughts, and Scripture-knowledge would stock us with good ones; for it proposeth things in such terms as exceedingly suit out imaginative faculty, as well as strengthen our understanding. Judicious knowledge would make us “ approve things that are excellent” (Philippians 1:9-10); and where such things are approved, toys cannot be welcome. Fulness is the cause of steadfastness. (3) Reflect often upon the frame of your mind at your first conversion. None have more settled and more pleasant thoughts of Divine things than new converts when they first clasp about Christ, partly because of the novelty of their state, and partly because God puts a full stock into them; and diligent tradesmen at their first setting up, have their minds intent upon improving their stock. Endeavour to put your mind in the same posture it was then. (4) Ballast your heart with a love to God. David thought all the day of God’ s law, as other men do of their lusts, because he inexpressibly loved it: “ Oh, how I love Thy law! It is my meditation all the day” (Psalms 119:97). “ I hate the habit of faith is attended with habitual sanctification, so the acts of faith are accompanied with a progress in the degrees of it. That faith which brings Christ to dwell in our souls will make us often think of our Inmate. (6) Accustom yourself to a serious meditation every morning. Fresh-airing our souls in heaven will engender in us a purer spirit and nobler thoughts. A morning seasoning would secure us for all the day. In this meditation, look both to the matter and manner. First, Look to the matter of your meditation. Let it be some truth which will assist you in reviving some languishing grace, or fortify you against some triumphing corruption; for it is our darling sin which doth most envenom our thoughts: “ As a man thinks in his heart, so is he” (Proverbs 23:7). Secondly, Look to the manner of it. First the glances of the eye, soon on and soon off; they make no clear discovery, and consequently raise no sprightly affections. Secondly, Let it be affectionate and practical. Meditation should excite a spiritual delight in God, as it did in the Psalmist: “ My meditation of Him shall be sweet: I will be glad in the Lord” (Psalms 104:34); and a Divine delight would keep up good thoughts, and keep out impertinencies. (7) Draw spiritual inferences from occasional objects. David did but wisely consider the heavens, and he breaks out into self-abasement and humble admirations of God (Psalms 8:3-4). Glean matter of instruction to yourselves, and praise to your Maker, from everything you see; it will be a degree of restoration to a state of innocency, since this was Adam’ s task in paradise. 2. The second sort of directions are for the preventing bad thoughts. And to this purpose-- (1) Exercise frequent humiliations. Pride exposeth us to impatient and disquieting thoughts, whereas humility clears up a calm and serenity in the soul. (2) Avoid entangling yourselves with the world. This clay will clog our minds, and a dirty happiness will engender but dirty thoughts. (3) Avoid idleness. Serious callings do naturally compose men’ s spirits, but too much recreation makes them blaze out in vanity. Idle souls as well as idle spirits will be ranging. (4) Awe your hearts with the thoughts of God’ s omniscience, especially the discovery of it at the last judgment. (5) Keep a constant watch over your hearts. David desires God to “ set a watch before the door of his lips” (Psalms 141:3): much more should we desire that God would keep the door of our hearts. 3. The third sort of directions are for the ordering of evil thoughts, when they do intrude; and-- (1) Examine them. Look often into your heart to see what it is doing; and what thoughts you find dabbling in it call to an account; inquire what business they have, what their errand and design is, whence they come, and whither they tend. (2) Check them at the first appearance. If they bear upon them a palpable mark of sin, bestow not upon them the honour of an examination. (3) Improve them. Poisons may be made medicinable. Let the thoughts of old sins stir up a commotion of anger and hatred. (4) Continue your resistance if they still importune thee, and lay not down thy weapons till they wholly shrink from thee. (5) Join supplication with your opposition. “ Watch and pray” are sometimes linked together (Matthew 26:41). The diligence and multitude of our enemies should urge us to watch, that we be not surprised; and our own weakness and proneness to presumption should make us pray that we may be powerfully assisted. 4. A fourth sort of directions is concerning good motions; whether they spring naturally from a gracious principle, or are peculiarly breathed in by the Spirit. There are ordinary bubblings of grace in a renewed mind, as there are of sins in an unregenerate heart; for grace is as active a principle as any, because it is a participation of the Divine nature. But there are other thoughts darted in beyond the ordinary strain of thinking, which, like the beams of the sun, evidence both themselves and their original. And as concerning these motions joined together, take these directions in short-- (1) Welcome and entertain them. As it is our happiness, as well as our duty, to stifle evil motions, so it is our misery, as well as our sin, to extinguish heavenly. (2) Improve them for those ends to which they naturally tend. It is not enough to give them a bare reception, and forbear the smothering of them; but we must consider what affections are proper to be raised by them, either in the search of some truth, or performance of some duty. (3) Refer them, if possible, to assist your morning meditation; that, like little brooks arising from several springs, they may meet in one channel, and compose a more useful stream. (4) Record the choicer of them. We may have occasion to look back upon them another time, either as grounds of comfort in some hour of temptation, or directions in some sudden emergency; but constantly as persuasive engagements to our necessary duty. Thus they may lie by us for further use, as money in our purse. (5) Pack them with ejaculations. Let our hearts be ready to attend every injection from heaven with a motion to it, since it is ingratitude to receive a present without returning an acknowledgment to the benefactor. As God turns His thoughts of us into promises, so let us turn our thoughts of Him into prayers. (S. Charnock.)Man has made himself what he is I would a thousand times sooner believe that man made himself what he is than that God made him so, for in the one case I should think ill of man only, in the other I am tempted to blame his Maker. Just think, I pray you, to what conclusion our reason would conduct us in any analogous case. You see, for example, a beautiful capital still bearing some of the flowers and foliage which the chisel of a master had carved upon the marble. It lies prostrate on the ground, half-buried among weeds and nettles; while beside it there rises from its pedestal the headless shaft of a noble pillar. Would you not conclude at once that its present position, so base, mean, and prostrate, was not its original position? You would say the lightning must have struck it down, or an earthquake have shaken it, or some ignorant barbarian had climbed the shaft and with rude hand had hurled it to the ground. Well, we look at man, and come to a similar conclusion. There is something, there is much that is wrong, both in his state and condition. His mind is carnal, and at enmity with God; the “ imaginations of his heart are only evil continually,” so says the Bible. His body is the seat of disease; his eyes are often swimming in tears; care, anticipating age, has drawn deep furrows on his brow; he possesses noble faculties, but, like people of high descent, who have sunk into a low estate and become menials, they drudge in the service of the meanest passions. (T. Guthrie, D. D.)The flood of evil God’ s all-piercing eye cannot read wrongly. The Spirit’ s hand cannot pen error. Undoubted verity speaks here with open mouth. Thus with sorrowing reverence we draw nearer to the fearful picture. In the foreground stands Wickedness. This is a frightful monster. It is antagonism to our God. Whose is this wickedness? The “ wickedness of man.” Man, and man alone of all who breathe the vital air, claims wickedness as his own. His crime sinks earth into a slough of woe. The degradation is world wide. The cause is wholly his. Wickedness is his sole property. Therefore, O man, see your exclusive specialty. Boast not of any excellency. Glory not of reason, faculties, power, mind, intellect, talent. Parade not your stores of acquired wisdom, your investigating knowledge, your elaborating skill. But rather blush that your superiorities claim wickedness as their territory. The picture next exhibits man’ s heart. This is the home of the affections--the springhead of desires--the cradle of each impulse. Here the character receives its form. This is the rudder of the life. This is the guide of walk. As is the heart, such is the individual. Here schemes, and plans, and purposes are conceived. This is the mother of contrivance and device. What is naturally transacted in this laboratory? The reply here meets us. “ Every imagination” --every germ of idea--every incipient embryo of notion--every feeling, when it begins to move--every passion, when it stirs--every inclination, as it arises, is “ only evil.” Terrific word! Evil. Here wickedness comes forth in another but not less frightful form. Evil. It is the offspring of the evil one. “ Only evil!” No ray of light mitigates the darkness. No spark alleviates the impure night. No righteous spot relieves the sinful monotony. No flower of goodness blooms in the rank desert. No rill finds other vent. All flow in the one channel of evil--“ only evil.” Turn not too quickly from this picture. It is not yet complete. The full hideousness is “ only evil continually.” What! is there no respite? Is evil never weary? Does not intermission break the tremendous sameness? Ah! no. There is no moment of a brighter dawn. Countless are these imaginations; but they all show one feature--evil continually. There is no better aspect. When the Father of lights gives saving grace, then instantly the foulness of the inner man is seen. Then the illumined conscience testifies, “ Behold, I am vile.” When the revealing Spirit uplifts the heaven-lit torch, then newborn vision discerns the sin-sick ruin. But out of these materials God peoples heaven with a redeemed multitude, pure and glorious as Himself. Yes, through grace, there is relief large as the need. There is a remedy, mighty to heal the deepest depths of the disease. The sinner is not forever buried in hopeless guilt. God, from all eternity foreseeing the Fall and its tremendous woe, devised a reparation wide as the breach. This gracious work is entrusted to His beloved Son. Sin destroyed creature righteousness. Jesus brings in a righteousness Divine. But the gospel-mercy is richer yet. Nature’ s heart is, as has been shown, a quarry of vile materials. It cannot be mended. These stones can frame no holy fabric. But grace works wonders. The Holy Spirit comes, and a new creation springs to life. He takes away the stony heart. He creates it gloriously clean. Thus old things pass away. Thus all things become new. The moral desert smiles fruitful and fragrant as Eden’ s garden. (Dean Law.)Universal corruption I. THE CAUSES OF THE . 1. Original sin. This the prime cause; from this fertile source of evil arose many fruits, each of which in its turn and place strengthened and intensified the wickedness. 2. Pride. This would be fostered by growing numbers and wealth of men. If they were expelled from the garden, had they not now many and fenced cities? To this may be added pride of individual strength, which the flattery of others might inflame. The Nephilim and their redoubtable progeny would be regarded as leaders and champions. 3. Sensuality. Sons of God and daughters of men. Even to the better trained mere beauty, devoid of piety, became a snare, The result was godless and ill-trained children, who in their turn became the progenitors of a yet more sinful race. 4. Idolatry, which diverted the attention from the holy God, and fixed it on human qualities, etc. II. THE OF THE . 1. In regard to each individual. From the heart outwardly through all the life. The heart includes “ conscience and consciousness, will and desire, intellect and emotion, understanding and affection.” 2. In regard to the race. All flesh. There were few exceptions. God never left Himself without witness (Enos, Enoch, Noah, etc.). 3. They were thus corrupt, notwithstanding the preaching of Noah and the example of Enoch. 4. The wickedness of man various. Idolatry. Violence. Violence the effect of idolatry. 5. Till now all men spoke one language. III. THE OF THIS . God, beholding, resolved to destroy man. Sceptics say the experiment failed--that men are as bad now as they were before. Before it can be said to have failed its object must be defined. It was punitive rather than remedial. As a punishment it did not fail. The story of the deluge stands out in history as a Divine protest against sin; and as a substantial proof that God is able, when and how He pleases, to destroy the earth in the last great day. To furnish a proof of the possibility of the future judgment seems to have been another object (2 Peter 2:4-6; 2 Peter 3:3-14). Another purpose served by the deluge is to illustrate and certify the reward of godliness. This seen in the character and preservation of Noah. The Divine estimate of sin and holiness one of the most important things for the world to know. (J. C. Gray.)The universal corruption 1. The progress of corruption was not arrested. It increased as the tide of population rolled on. For a time the true people of God, the adherents of the house of Seth, kept themselves unspotted from the world. But even this barrier was at last overthrown (Genesis 6:1-2). There were very plausible reasons for their cultivating a good understanding, at least with the less abandoned of the ungodly faction. Thus, in the first instance, the useful arts and the embellishments of social life began to flourish, as has been seen in the house of Cain (Genesis 4:19-24). Agriculture, commerce, music, and poetry were cultivated among his descendants and brought by them to a high pitch of perfection. Were the children of Seth to forego the benefit of participating in the improvements and advantages thus introduced into the social system? Then again, secondly, the lawless violence, of which Lamech’ s impious boast of impunity (Genesis 4:23-24) was a token and example, and which soon became general so as to fill the earth, might seem to warrant, and indeed require, on grounds of policy some kind of dealing between the persecuted and harassed people of God and the more reasonable and moderate of their opponents. The result was that to a large extent there ceased to be a separate and peculiar people testifying for God and reproving sin; and a new race of giants, powerful and lawless men, overspread the whole earth (Genesis 6:4). The salt of the earth lost its savour, wherewith was it to be seasoned (Mark 10:50)? 2. At last the patience of the Lord is represented as worn out. The period of His long suffering has arrived. The day of His wrath is at hand. What must that wrath be which the Lord so pathetically expresses His reluctance to inflict; and in reference to which He solemnly declares that it would have been good for the men of that old world that they had never been made, and for the traitor apostle that he had not been born? Such is now the state of the world lately so blessed. It is abandoned by the Creator as unfit for the purposes for which it was created. He changes, therefore, His work into a work of desolation. One man alone believes, to the saving of his house, and becomes heir of the righteousness that is by faith (Hebrews 11:7). Noah finds grace in the eyes of the Lord. (R. S. Candlish, D. D.)Evil thoughts Some thoughts be the darts of Satan; and these non nocent, si non placent. We cannot keep thieves from looking in at our windows, but we need not give them entertainment with open doors. “ Wash thy heart from iniquity, that thou mayest be saved: how long shall thy vain thoughts lodge within thee?” They may be passengers, but they must not be sojourners. (T. Adams.)It repented the Lord that He had made manThe sincerity of the Divine compassion Marvellous words indeed, words such as no man could have ventured to use respecting God, words too strong and bold for anyone to have employed but God Himself. I. What the words DO NOT MEAN. 1. They do not mean that God’ s purpose had been frustrated. That cannot fail. 2. They do not mean that an unexpected crisis had arisen. God foresees all. 3. They do not mean that God is subject to like passions and changes as we are. He does not vary as we vary, nor repent as we repent. Instability is the property of the creature, not of the Creator. 4. They do not mean that He has ceased to care for His creatures. Wrath, indeed, has gone out against the transgressor; yet neither man himself, nor his habitation, the earth, has been overlooked by God--far less, hated and spurned. The words intimate neither the coldness nor the dislike of the Creator toward the creature. It is something very widely different which they convey; a sadder, tenderer feeling; a feeling in which, not indifference, but profound compassion, is the prevailing element. II. What the words DO MEAN. 1. That God is represented to us here as looking at events or facts simply as they are, without reference to the past or future at all. 2. That God’ s purposes do not alter God’ s estimate of events, or His feelings respecting individuals and their conduct. 3. That God is looking at the scene just as a man would look at it, and expressing Himself just as a man would have done in such circumstances. He sees all the present misery and ruin which the scene presents, and they affect Him according to their nature; and as they affect Him, so does He speak, in the words of man. But now let us look at the words of our text--“ repenting,” --“ grieving at the heart.” (1) “ Repent.” The word frequently occurs in the same connection as in our Exodus 32:14; 1 Samuel 15:11; 1 Samuel 15:35; Jeremiah 26:13; Jeremiah 26:19).In these and other like passages it denotes that change of mind which is produced towards an object by an alteration of circumstances. (2) “ Grieve.” The word used in reference to man is found in such places as 2 Samuel 19:2; and, in reference to God, in such as Psalms 78:40; Isaiah 63:10. In these passages the word denotes simply and truly what we call “ grief” ; and then, in the passage before us, as if to deepen the intensity of the expression, and to show how thoroughly real was the feeling indicated, it is added, “ at His heart.” The grief spoken of is as true as it is profound. It is not the grief of words. It is not the grief of fancy or sentiment. It is true sorrow of heart. We come now to ask, Why did the Lord thus grieve at His heart? 1. He grieved to see the change which sin had made in the work of His hands. Once it was “ very good,” and in this He had rejoiced. Now, how altered! Creation was a wreck. Man’ s glory had departed. The fair image of his Maker was gone! 2. He grieved at the dishonour thus brought upon Himself. It was, indeed, but a temporary dishonour; it was one which He would soon repair; but still, it was an obscuration of His own fair character; it was a clouding of His glory; it was an eclipse, however transient. 3. He grieved at man’ s misery. Man had not been made for misery. Happiness, like a rich jewel, had been entrusted to him. He had flung it away, as worthless and undesirable. He had offered it for sale to every passer-by; nay, he had cast it from him as vile. This wretchedness filled His soul, and overshadowed this once blessed earth. How, then, could God but grieve? 4. He grieved that now He must be the inflictor of man’ s misery. There had, for long years, been an alternative. He could be gracious; He could be long suffering. But now this alternative is denied. Such was the accumulation of sin; such was its hatefulness; such were its aggravations, that grace can no longer hold out against righteousness; long suffering has exhausted itself, and judgment must take its course. (H. Bonar, D. D.)Evil of sin in the sight of God I. We may inquire, first, WHAT WERE THE CAUSES OF SO GREAT AS THEN . 1. One of these was the intermarriage of the sons of God, or believers, with the daughters of men, or unbelievers. When the clear waters of the Mississippi, Ohio, and Illinois mingle with the turbid Missouri, they never regain their purity, but flow darkly on to the ocean; so when the children of Seth made affinities with the race of Cain, there was no regaining of moral purity until the generations of men had been buried in the waters of the deluge. 2. Another cause of the wickedness of the men before the flood was probably in their neglect of the Sabbath, and of God’ s public worship. Of this neglect we have the following evidence. In the days of Seth and Enos it is said, “ then men began to call upon the name of the Lord.” This is supposed to refer to some regular assemblies for public worship, and as it is spoken in connection with Seth and his posterity, we may infer that it was confined to them. Indeed, it is said of Cain that “ he went out from the presence of the Lord,” and he complained that he should be hid from God’ s presence; not His omnipresence certainly, but from some visible display of His glory, in that place where the sons of God worshipped. In that separation from God and His worship the descendants of Cain rapidly increased in wickedness; for, if the Sabbath and its worship were banished from among us, enlightened and religious us we are, one half century might witness the most abominable idolatries, and call for another cleansing deluge. 3. The long life of the antediluvians was yet another cause of their wickedness. After the flood, God shortened man’ s days from a little less than a thousand to a little less than a hundred years, because brevity of life is favourable to piety. It is in seeing our fellow creatures die almost as soon as they begin to live, that sin is checked, and the things unseen and eternal gather power. And what a curse to society might such a long life prove! Think of a drunkard polluting the earth with his breath nine hundred years; of an infidel scattering the poison of his works century after century; of the adulterer, the robber, the murderer, protracting their existence through thirty of our generations! The world would groan to have the grave close over them. 4. It is mentioned again, as a cause of their wickedness, that they were an ambitious race. There were mighty men and men of renown in those days, we are told, though we ask with a smile, who were they, and what did they do? for the antediluvian Napoleons and Caesars have left no record of their exploits. There were giants too in those days, and we generally associate with them the idea of great wickedness, for great strength puffs up its possessor, and makes him forget God. It was an age of great worldliness too for our Lord says, “ They ate, they drank, they bought, they sold, they married and were given in marriage, until the day when the flood came” ; meaning that they were absorbed in these things, for in mere eating and drinking there could be no sin. It was, moreover, an age of great civilization and refinement; for there were those who handled the harp and the organ, and artificers in all the mechanic arts. These may be made subservient to piety, but too often great skill in them, as, indeed, great worldly attainments of any kind, are apt to draw the heart off from God, so that the most refined people may be the most ungodly. II. HOW GREAT THAT WAS, we may gather from the strong language of our text, and from other portions of Scripture. “ And God saw,” we are told, “ that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” “ The earth also was corrupt before God, and the earth was full of violence.” And what rendered this sinfulness the more guilty was, that the world was then in its youth, retaining probably more of its infant beauty than it now has in its wrinkled old age. III. But we may especially see in our text and subject THE EVIL OF SIN IN THE SIGHT OF GOD. It destroyed a world which God created; nay, more, as far as might be, it destroyed the world’ s Creator, when the Son of God died for it on the cross. IV. Let us TAKE CARE OF INTO THAT STATE IN WHICH SIN SHALL NOT GRIEVE US AT THE HEART AS IT DOES OUR GOD. We are like Him, we are His, if we share His holy hatred of sin. But we are in continual danger of growing callous and indifferent to it, so that though once in the while, at long intervals, when some gross offence has been committed, or when something has specially aroused us, we are softened and contrite; yet our general frame is one of indifference to our offences. (W. H. Lewis, D. D.)It repented the Lord that He had made man Dismissing at once, as they deserve to be dismissed, these coarser and more repulsive aspects of the language before us, we will claim rather for it this most beautiful characteristic; that it speaks of the sympathy of God Himself with that very view of human life which is taken by the best and purest of His children and servants below. There are times when the contemplation of the misery and sin of the world is almost overwhelming to those who would keep (if it be possible) both their faith and their reason. The words here written of God Himself are exactly descriptive of them--“ it repents them that God has made man on the earth; it grieves them at the heart.” They can take little comfort in the thought of the one or the two “ perfect in their generations,” while they see the bulk of mankind suffering without hope, and living without God in the world. They can take little comfort in the thought of a heaven opened to the believing and the holy, if it implies that the very opposite and antithesis of a heaven is crowded with masses and multitudes of rejecters and despisers and neglecters of the gospel. Oh, why did God--they ask themselves, and there is none to answer--why did God make all things worse than for nought? Why did He create upon the earth a race predestined to a choice foreseen to be of evil? Why did He not either bias that inevitable choice for good, or else blot out instantly from existence the creature that had used liberty for self-destruction? With such questions all thoughtful men at times have vexed themselves. It is something, I say this morning, to read here of the sympathy of God Himself with the perplexity; to find the Bible speaking of God repenting Himself that He has created--vexing Himself at the very heart for these terrible consequences of the origination of human life and human free will. And I read in this record much more than a fruitless or hopeless lamentation. I read here, first of all, that which should reconcile heart and conscience to the necessity of a judgment. The verso which says, “ It repented Him,” is followed by the verse which says, “ I will destroy” --“ I must bring a flood of waters.” Yes, we could not wish that this evil should be immortal. We could not wish that vices and crimes, cruelties and defilements, should go on forever repeating themselves on a suffering earth. If we saw any clear proof that the world, taken as a whole--not in a few of its privileged spots, but all over and everywhere--was improving, was on the way, surely however slowly, towards a millennium of health and welfare, we might leave contentedly the question of the when and the how, and be willing that there should be patience, in heaven as on earth, over a seed growing secretly and a promise gradually developing. But is it thus with us? Is the growth of good, in the world as a whole, and of good as a whole--the higher good as well as the lower, the spiritual good as well as the physical--is this growth discernible? Side by side with the growth of good, is there not an equal, or a more than equal, growth of evil? On what night of this earth’ s history does not the enemy go forth, while men sleep, to sow his counterfeit grain? Who shall flatter us with the hope that either free trade or cheap literature, either compulsory education or shilling Bibles, have in them the secret of regenerating thoroughly this bad old world, or of rendering superfluous that aboriginal faith of the Church, The day of the Lord will come: “ the judgment shall sit, and the books be opened” ? For my part, I think that I can leave in God’ s hands the exercise of that judgment and the settlement of its issues. There is, to me, almost an impertinence in trying to settle for Him, in this twilight of our knowledge, either the exact meaning of His terms, or the precise measurements of His eternity. I only know that saints and righteous men have been reconciled to the expectation of a judgment, not by the thought of the just recompense of the wicked, but by the thought of the putting down of evil, and the introduction of a new heaven and earth--this very heaven and earth it may be--wherein dwelleth righteousness. It would be no kindness to the sinner to let him sin on forever and not die. God sympathizes with us in our sense of this world’ s evil; and if He had not in His view a glorious future, from which the spectre of misery shall be absent, and in which the demon of sin shall be forgotten and out of mind, He would say literally that it repented Him to have created--He would say indeed, and also do it, that He must annihilate the work of His own hands. But there is an alternative, and He has provided it. (Dean Vaughan.)Sinful defection I. That such is the pestilent nature of sin as to provoke God, who did make the world, to mar it, and unmake it again. II. A general defection is a most certain forerunner of a universal destruction. (C. Ness.) Genesis 6:8-10 Noah was a just man and perfect in his generations, and Noah walked with God Noah I. NOAH, we read, “ was a just man and perfect in his generations” ; and why? 1. Because he was a faithful man--faithful to God, as it is written, “ The just shall live by faith.” Noah and Abraham believed God, and so became heirs of the righteousness which is by faith; not their own righteousness, not growing out of their own character, but given them by God, who puts His righteous Spirit into those who trust in Him. 2. Noah was perfect in all the relations and duties of life--a good son, a good husband, a good father: these were the fruits of his faith. He believed that the unseen God had given him these ties, had given him his parents and his children, and that to love them was to love God, to do his duty to them was to do his duty to God. II. The Bible gives us a picture of the old world before the flood--a world of men mighty in body and mind, fierce and busy, conquering the world round them, in continual war and turmoil; with all the wild passions of youth, and yet all the cunning and experience of enormous old age; everyone guided only by self-will, having cast off God and conscience, and doing every man that which was right in the sight of his own eyes. And amidst all this Noah was steadfast; he at least knew his way; he “ walked with God, a just man and perfect in his generations.” III. There was something wonderful and Divine in Noah’ s patience. He knew that a flood was to come; he set to work in faith to build his ark, and that ark was in building for one hundred and twenty years. During all that time Noah never lost faith, and he never lost love either, for we read that he preached righteousness to the very men who mocked him, and preached in vain. One hundred and twenty years he warned those sinners of God’ s wrath, of righteousness and judgment to come, and no man listened to him. That must have been the hardest of his trials. (C. Kingsley, M. A.)A good man living in degenerate times I. THAT GOOD MEN LIVING IN TIMES ARE NOT BY GOD. II. THAT GOOD MEN LIVING IN TIMES ARE OFTEN BY SIGNAL PIETY. Piety at such times is-- 1. A contrast. 2. A rebuke. 3. A testimony. 4. A duty. III. THAT GOOD MEN LIVING IN TIMES ARE ANXIOUS THAT THEIR FAMILY MAY BE FROM MORAL . IV. THAT GOOD MEN LIVING IN TIMES RECEIVE THE OF HEAVEN IN TO THE DESTINY OF MEN. 1. This is a dignity. 2. This is a discipline. LESSONS: (1) The good man is worth the mention and commendation of God. (2) That true piety can survive the darkest ages and live through the most arduous toils. (3) That good men know most of the mind of God in reference to the world’ s future. (4) That good men will not be included in the destructions which overtake the wicked. (J. S. Exell, M. A.)The piety of Noah 1. It was characterized by justice. 2. It was characterized by moral perfection. 3. It was characterized by holy communion with God. (J. S.Exell, M. A.)The Christian’ s walk 1. Christ the rule of it. 2. Christ the company of it. 3. Christ the end of it. (J. S. Exell, M. A.)The saint among sinners I. Notice here, first, THE SAINT. Noah stands alone “ in his generations” like some solitary tree green and erect in a forest of blasted and fallen pines. “ Among the faithless, faithful only he.” His character is described, so to speak, from the outside inwards. He is “ righteous,” or discharging all the obligations of law and of his various relationships. He is “ perfect.” His whole nature is developed, and all in due symmetry and proportion; no beauty wanting, no grace cultivated at the expense of others. He is a full man; not a one-sided and therefore a distorted one. We do not take these words to imply sinlessness, of course. They express a relative, not an absolute, completeness. Hence we may learn both a lesson of stimulus and of hope. We are not to rest satisfied with partial goodness, but to seek to attain an all-round perfectness, even in regard to the graces least like our dispositions. And we can rejoice to believe that God is generous in His acceptance and praise. He does not grudge commendation, but takes account of the deepest desires and main tendencies of a life, and sees the germ as a full-blown flower, and the bud as a fruit. Learn, too, that solitary goodness is possible. Noah stood uninfected by the universal contagion; and, as is always the case, the evil around, which he did not share, drove him to a more rigid abstinence from it. Flowers grow on a dunghill, and a very reeking rottenness may make the bloom finer. Learn, too, that the true place for the saint is “ in his generations.” If the mass is corrupt, so much the more need to rub the salt well in. Notice, again, the companion of the solitary saint. What beauty there is in that description of the isolated man, passing lonely amid his contemporaries, like a stream of pure water flowing through some foul liquid, and untouched by it, and yet not alone in all his loneliness, because “ he walked with God” ! One man, with God to back him, is always in the majority. Though surrounded by friends, have we found that, after all, we live and suffer and must die alone? Here is the all-sufficient Friend, if we have fellowship with whom our hearts will be lonely no more. Observe that this communion is the foundation of all righteousness in conduct. Because Noah walked with God, he was “ just” and “ perfect.” If we live habitually in the holy of holies, our faces will shine when we come forth. II. Notice THE . Two points are brought out in the sombre description. The first is moral corruption; the second, violence. Bad men are cruel men. When the bonds which knit society to God are relaxed, selfishness soon becomes furious, and forcibly seizes what it lusts after, regardless of others’ rights. To walk with God is the true way to make men gentle and pitying. Learn from this dark outline that God gazes in silence on the evil. That is a grand solemn expression, “ corrupt before God.” All this mad riot of pollution and violence is holding its carnival of lust and blood under the very eye of God, and He says never a word. So is it ever. Then comes a further expression of the same thought. “ God looked upon the earth.” As a sudden beam of sunshine out of a thundercloud, His eye flashes down, not as if He then began to know, but that His knowledge then began, as it were, to act. III. WHAT DOES THE STERN TEACH US? A very profound truth, not only of the certain Divine retribution, but of the indissoluble connection of sin with destruction. Sin is death in the making; death is sin finished. The promise of deliverance, which comes side by side with the stern sentence, illustrates the blessed truth that God’ s darkest threatenings are accompanied with the revelation of the way of escape. IV. We pass by the details of the construction of the ark to draw the final lesson from the exact obedience of Noah. We have the statement twice over, HE DID “ TO ALL THAT GOD HIM.” It was no easy thing for him to build the ark, amidst the scoffing of his generations. Smart witticisms fell around him like hail. All the “ practical men” thought him a dreamy fool, wasting his time, while they prospered and made something of life. The Epistle to the Hebrews tells us the secret of his obedience: “ By faith, Noah,” etc. He realized the distant unseen, because he believed Him who warned him of it. The far-off flood was more real to him than the shows of life around him. Therefore he could stand all the gibes, and gave himself to a course of life which was sheer folly unless that future was real. Perhaps a hundred and twenty years passed between the warning and the flood; and for all that time he held on his way, nor faltered in his faith. Does our faith realize that which lies before us with anything like similar clearness? Do we see that future shining through all the trivial, fleeting present? Does it possess weight and solidity enough to shape our lives? Noah’ s creed was much shorter than ours; but I fear his faith was as much stronger. V. We may think, finally, of THE OF HIS FAITH. For a hundred and twenty years the wits laughed, and the “ common sense” people wondered, and the patient saint went on hammering and pitching at his ark. But one morning it began to rain; and by degrees, somehow, Noah did not seem quite such a fool. The jests would look rather different when the water got up to the knees of the jesters; and their sarcasms would stick in their throats as they drowned. So is it always. So it will be at the last great day. (A. Maclaren, D. D.)Noah I. HIS PRIVATE . 1. He found grace in the sight of the Lord. 2. He was a just man. II. HIS PUBLIC LABOURS. A preacher of righteousness (1 Peter 2:5). 1. As such he would have to place their unrighteousness before them. 2. He had to enforce attention to righteousness. 3. As a preacher he was faithful. 4. He preached practically. By his own example, and especially by building the ark. 5. Yet he was an unsuccessful preacher. III. HIS . 1. The gracious reward of his faith and obedience. 2. For the encouragement of believing sinners to the end of the world. . 1. Noah lived after the flood three hundred and fifty years; displayed great frailty, etc. Let us watch and pray, etc. 2. Ministers may learn their duty. 3. Sinners, their only way of sure and certain safety. 4. And the incorrigible, their inevitable doom. (J. Burns, D. D.)Noah I. THE INNER OF NOAH’ S LIFE. “ Walked with God.” 1. Companionship. 2. Confidence. 3. Communion. II. THE OUTER ASPECTS OF THE LIFE OF THE . His religion was no fruitless tree, no scentless flower, no painted fire; it was a tree growing fruit, a flower giving fragrance, a fire casting heat everywhere. I know there were many mournful and some disgraceful defects in his character, but then they were the defects, not of death, but of imperfect life. Society is always influential; companionship moulds character, association produces resemblance; the less always catches naturally something of the spirit and character of the greater; and so he, who walked with God, became “ a just man,” says my text, “ and perfect in his generations.” He who wears a mask before his God will always try to wear a veil before his fellow creatures. Integrity is the invariable accompaniment of spiritual religion; open, manly, brave, unselfish integrity. And so Noah was a just man, always upright, always straightforward, always clear as crystal. The righteousness at which he aimed was a righteousness of the heart; and here, of course, as everywhere, the waters took their sweetness and their purity from the fountain out of which they rose. He who has felt that inner life, which is a walking with God, will be no sham amongst his fellow creatures, no trickster towards them. Truth will be upon his lips, justice in his hands, honour in his acts, probity in his dealings, purity in his affections. Noah, too, my text says, was “ perfect in his generations.” There was nothing pretentious, nothing vain; all was sincere; his devotion to his God was a visible reality. The man was just what he seemed to be--honest, earnest, truthful. The word “ generations” is a very emphatic word in this connection. The age was all against such a character as this; it would be least looked for, and it would be sure to pass unhonoured and unloved at such a time. The world was never more corrupt than it was then, goodness never so scarce, so limited to a single person; yet the man kept his course, contracted no contagion, never fell clown quite to the low level which was on all sides of him. (C. J. P. Eyre, M. A.)Noah walking with God I. THE SENSE OF THE PHRASE, “ WALKING WITH GOD.” 1. To exercise the thoughts upon God continually. 2. A conscientious regard to His Word and ordinances. 3. To live habitually in the exercise of spiritual graces, depending on Divine influence. 4. It also imports that the attainments, intimacies, and joys, of godliness are of a progressive kind. II. WHAT WE MAY WITH SUCH A WAY OF LIVING. 1. There is the highest honour which man can realize, 2. There is safety and peace to be found. 3. There will be a happy futurity. (Essex Remembrancer.)Companionship with God If we endeavour to keep the familiar figure of walking with a person fully in mind, we shall see that the phrase implies-- I. --constant and habitual; for as God is everywhere present and at all times, so the saint is never parted from Him. United once we are united forever by a companionship as constant as the omnipresence of God, and as long continued as the immortal life of man’ s soul. Let the expression be closely observed, together with the familiar ideas it suggests--walking with God. Not amid God’ s works, nor in God’ s presence; notwith the saints of God, not in the ways of God, but actually with God, as if the Divine Being Himself had quitted His throne--as, indeed, He has done in the person of the Lord Jesus Christ, the Son of God--and, linking Himself with the creature He had redeemed, went forth in sweet and wonderful companionship with man, inseparable throughout all the trials and perplexing paths of human experience. II. The expression IMPLIES OF WILL. To walk together implies movement toward the same object, along the same road. Where two persons take different roads, companionship must cease. Yet we know that Noah was a fallen creature like ourselves. He lived after the curse of sin had fallen upon man; and we know it to be the essence of sin that man’ s will and God’ s will do not agree. In unfallen man, pure and holy as he came from his Creator’ s hand, there was perfect agreement with God. The two wills, the Divine and the human, were like two strains of music in sweet harmony with each other. But sin turned the harmony into discord. It is the very essence of the carnal nature that, in St. Paul’ s language, “ it is not subject to the law of God, neither indeed can be.” The will of man has become contrary to the will of God. One of the two must be subject to the other. That is most certain. Which is it to be? Is the will of the great, omnipotent, and holy Creator to be brought into conformity with all the wayward fancies, all the petty selfishnesses, and all the foolish imaginations of fallen man? God forbid! God’ s will can not be changed to suit man’ s. Then it remains that man’ s will must be changed to suit God’ s, and thus all the varying wishes of mankind be harmonized in one adoring submission to the Divine mind. This can be; this may be; if you will not drive the Holy Spirit away from you, this will be. III. The expression IMPLIES AND . Do you not choose as a companion one whom you love? and if your choice be well placed, and there be thorough sympathy between you and your friend, is not companionship delightful? Indeed, do you not walk with him, for the sake of being alone with the loved one and enjoying his society? (E. Garbett, M. A.)The duty and advantage of cleaving to the Lord and His way, in a declining time Two doctrines are deducible from the words. Doctrine 1--In the most declining generation, wherein sin and wickedness come tothe greatest height, I. GOD HAS STILL SOME, THOUGH FEW, THAT RETAIN THEIR , and cleave to Him and His ways. It has been found so in all ages of the Church. In the old world there was a Noah; in Sodom a Lot; among the children of Israel in Egypt a Moses, who all retained their integrity, and cleaved to the Lord and His ways. When Christ came into the world, there were some “ waiting for the consolation of Israel” ; and when the Jewish nation was ruined at the destruction of Jerusalem, there was “ a remnant according to the election of grace.” In the grand apostasy under the New Testament, there were still “ two witnesses” left (Revelation 9:1-21). II. How is it that the declining of a generation comes to he so very general, THAT SO VERY FEW ARE LEFT THEIR , that they may be for signs and wonders in the day wherein they live? 1. The corruption of human nature is the springhead of it (Genesis 6:5). 2. No due care taken for the religious education of those who are springing up, doth notably advance it. 3. Corruption of manners thus prevailing, everyone serves to corrupt another, till the leaven has well nigh gone through the whole lump Genesis 6:12). 4. When a generation is thus posting on in the road of apostasy from God unto ruin, the Lord usually takes home many of His own out from among Isaiah 57:1-2). 5. The declining humour by these means at length so prevails, that it makes its way over all opposition, and gets the mastery; so as it carries all before it, like a flood. 6. What puts the copestone on the course of a generation’ s defection from God, and readily fills the cup to the brim, is persecution of the way of God, and of any that will dare to retain their integrity. III. WHY ARE SOME, THOUGH FEW, STILL LEFT THEIR IN SUCH A ? 1. Because of God’ s faithfulness in His promise (Matthew 16:18). 2. Because God will not leave Himself without a witness in an apostatizing generation. 3. Because therein the power of His grace appears most illustriously. 4. The Lord preserves them for a seed to better days. Use 1. Whatever encouragement such have, that turn their back on the way of religion and seriousness, and take a sinful latitude to themselves from the multitude going their way, there is a witness against them still left, that will rise up in judgment against them, and condemn them. 2. However bad the days are, let none pretend it cannot be better with them, because their lot is cast in such an evil day. 3. Be exhorted not to conform yourselves to the ways of the declining generation wherein our lot is cast: but be among the few who cleave to Him and keep His way. It is hard, yet it is possible. Doctrine 2--God takes special notice of them for good, who in a declining generation retain their integrity, and keep right, cleaving to Him and His way in the face of a generation departing fast from Him. I. The first thing is to show what this rare attainment is, this perfection in such a generation; or, How men keep right, like Noah, in such a generation. It is then to be, 1. Sincere, and not a hypocrite. 2. Downright for God, without going aside to the ways of carnal wisdom. 3. Tender in one’ s private walk and conversation, as under the eye of the all-seeing God. 4. Watchful against snares and temptations, that one be not led away with them. 5. Proof against ill example, which is the great engine of Satan for carrying on apostasy in such a day and generation. 6. A mourner for the sins of others. 7. An opposer of the sinful courses of the day and generation wherein he lives, as he hath access. Hence is that exhortation (Ephesians 5:11). 8. In a word, it is to be rowing against the stream of iniquity, and endeavouring to draw the nearer God that others are going from Him. II. The second thing is, to show what are the advantages of this course, in which the Lord takes special notice for good, of those who follow it in a declining day. 1. Sweet peace of conscience in keeping the Lord’ s way, while others are disregarding it. Hence said the apostle (2 Corinthians 1:12). 2. Communion with God, and access to Him in duties. Hence saith our John 14:21). 3. A sweet allowance of furniture, strength, and support, for the duty called for (Proverbs 10:29). 4. Seasonable providential appearances for them. God has a watchful eye for good over them who keep His way; and He will protect them in it, while He has use for them in that way (Psalms 121:2-3). 5. Special favour in a suffering time, when the Lord ariseth to plead His controversy with the sinful generation. Hence saith the prophet Habakkuk Habakkuk 3:16). USE. I exhort you to be perfect in this generation, to be persons of integrity, downright for God, rowing against the stream of this sinful generation. And in order to that, 1. Purge your conversation from the gross pollutions of the outward man. 2. Be Christians indeed, in the inner man. Such an one is described Romans 2:28-29). 3. Be of a public spirit (Psalms 137:5-6). 4. Be of a Gospel spirit, having high thoughts of the free grace of God, and deep impressions of the nothingness of man and all that he can do Galatians 6:14). 5. Be accurate observers of your duty to God, whom the generation we live in has much cast behind their back. 6. Be nice observers of justice and truth in your dealings with men; for both these are rare to a marvel in this generation, as they were of old (See Isaiah 59:13-15; Micah 7:1, etc.). 7. Oppose and set yourselves against sin and wickedness in others, as ye have access; and so endeavour to stem the tide of the apostasy of the generation (Ephesians 5:11). 8. Do your endeavour to get a right set in the young generation, who are in great hazard at this day. I shall give you the following motives to press you to be perfect in this generation, as you have been exhorted. Consider: 1. It will be a great discovery of your sincerity, and unfeigned love to the Lord and the way of holiness. 2. It is a noble, heaven-like disposition, to be perfect in such a generation; to cleave to Christ, when the generation is so generally turning their back on Him (John 6:66-68). 3. It will glorify God very much; and that is the great business we have to do in the world, agreeable to what is said (1 Corinthians 10:31). 4. It is the best service ye can do for the generation, like David, who “ served his own generation by the will of God” (Acts 13:36). 5. Suppose it should not be effectual to stop the career of any in their sin, yet it would leave a conviction of sin in their consciences. 6. It is a debt we owe to posterity. Hence says the Psalmist (Psalms 45:17). 7. It is an honourable thing. It is to be a witness for God; and this is one of the characters of His people (Isaiah 43:10). 8. It is the best course ye can take to be safe in the evil day, when the Lord calls the generation to an account. 9. It will be most comfortable in a dying hour; as it was to the good king Hezekiah, when he said, “ Remember now, O Lord, I beseech Thee, how I have walked before Thee in truth and with a perfect heart, and have done that which is good in Thy sight” (Isaiah 38:3). (T. Boston, D. D.)Noah I. NOAH’ S EARLY LIFE. II. NOAH’ S TIMES. III. NOAH’ S WORK. IV. NOAH’ S SECRET. What was it that made Noah different from other people? What was it that made Noah a strong and valiant man--a hero, in fact? Why, his faith. He did not see the deluge approaching, but he believed in it; he was sure it would come, because God had told him so. And his belief in God’ s Word made him despise all the opposition he had to encounter; made him begin the work, and carry on the work, and end the work; made him bold to tell people the truth, although there was at the time no proof or evidence to back his words. (G. Calthrop, M. A.)That the power and providence of the most wise and most gracious God doth preserve and provide the best of men for the worst of times I. How IT IS SO. ‘ Tis most manifest in sacred history, that God ordered the best of prophets to be born and to officiate in the worst of times; oh what a degenerate age was that wherein Moses appeared! Israel was in the bondage of Egypt, and in the worst part of that bondage, their tale of brick and mortar work was doubled upon them, and that without straw Exodus 1:11; Exodus 1:14; Exodus 5:18-19, etc.). Then God sent Moses their deliverer. And what a degenerate age was that wherein Samuel was born, where there was no open vision (1 Samuel 3:1, etc.). No better, but far worse, were the times of Elijah, who, in his own computation, was left alone of all the Lord’ s prophets, when the prophets of Baal were many (1 Kings 18:22). This is also remarkable in the civil or secular history (complying with that of the sacred aforesaid) that the best of human laws have been gained in the reigns of the worst of kings, as a happy counter-balance to their exorbitant and extravagant actings. II. This leads me to the WHY IT IS SO. Herein appeareth the wisdom and graciousness, as well as the power and providence, of God to reserve a little remnant for royal use in the worst of times, that he might not ruin the whole work of His hands at once: saints are called the salt of the earth Matthew 5:13). Oh, how dark would the world be in the night of degeneracy if God had not some orient stars sparkling and bespangling the world, though not in every part, yet in every zone and quarter of it. Such an one was our Noah here. Some good men in bad times, a holy remnant kept for a reserve. Good husbands cast not all their corn into the oven, but reserve some for seed. God kept His Mithe-Mispar, a small few, here to replant the world. III. AFTER WHAT MANNER IT IS. ‘ Tis as the chaff is kept from burning while the corn is amongst it. As in all times God hath a few pearls to preserve the many pebbles, and a few jewels to preserve the lumber from being destroyed, so the Holy Seed. (C. Ness.)The preacher of righteousness I. NOAH’ S . The earth was filled with “ violence,” i.e., oppression, tyranny, persecution of good men, injustice, cruelty. How difficult for Noah to be faithful! How he would be taunted, scoffed at, ridiculed! II. NOAH’ S . “ Just,” i.e., righteous, trying to do that which was right in God’ s sight, and right towards his fellow men; and “ perfect in his generations,” i.e., living a blameless life among those of his own day and his kinsfolk. He also), like Enoch, “ walked with God,” i.e., loved, trusted, and served God. He also “ found grace in the eyes of the Lord,” i.e., was pleasing to the Lord, and was accepted by Him. III. NOAH’ S WORK. To warn the people of his generation. 1. By preaching God’ s truth. 2. By preparing an ark. LESSONS: 1. Our day and opportunity is now and here. We must prepare now for the unseen future. 2. Being warned ourselves, we must both by what we say, and by what we do, proclaim God’ s truth to those around us. 3. Let us pray God to give us Noah’ s faith and Noah’ s fear. (W. S. Smith, B. D.)Lonely moral goodness I. THE MAN IS IN HIS . It was so with Noah. No companionship for him in the violent men of his age. 1. His was not fancied loneliness, like Elijah’ s. 2. His loneliness was not the result of an exclusive spirit. II. THE MAN IS IN HIS . Noah was alone in moral goodness. The real king of the age his sceptre a holy life. III. THE MAN IS IN HIS WORK. (J. S.Exell, M. A.)Solitary excellence 1. It is painful to find but one family, nay, it would seem but one person, out of all the professed sons of God, who stood firmly in this evil day. Some were dead, and others, by mingling with the wicked, had apostatized. 2. It is pleasant to find one upright man in a generation of the ungodly: a lily among thorns, whose lovely conduct would shine the brighter when contrasted with that of the world about him. It is a great matter to be faithful among the faithless. With all our helps from the society of good men, we find it enough to keep on our way: but for an individual to set his face against the whole current of public opinion and custom, requires and implies great grace. Yet that is the only true religion which walks as in the sight of God, irrespective of what is thought or done by others. Such was the resolution of Joshua when the whole nation seemed to be turning aside from God: “ As for me and my house, we will serve the Lord.” 3. It is encouraging to find that one upright man was singled out from the rest when the world was to be destroyed. If he had been destroyed with the world, God could have taken him to Himself, and all would have been well with him; but then there had been no public expression of what he loved, as well as of what he hated. (A Fuller.)Noah’ s piety Standing on the seashore on a calm summer morning or evening, the vessels in the far distance appear to be sailing in the sky and not on the sea. So doubtless did Noah appear to these worldling spectators of his age, to be walking in the sky, and not on the earth. He was a marked man, secretly to be admired, but openly to be avoided. They took notice of him that be was unlike themselves, living a life of faith, traversing his spiritual way to the glory of God. (W. Adamson.) Noah’ s perfection The perfection here ascribed to Noah, and elsewhere to other servants of God, is to be understood as being a perfection, not of degree, but of extent--not of height, but of breadth. He is perfect--not as having reached on earth the full maturity of holiness which he is to attain in heaven, nor as being immaculate and exempt from liability to sin--but as having the entire new man formed in him, and no affection of the old man willingly allowed. For it is this completeness and consistency of character that is to be understood by perfection. It is opposed to a partial and insincere devotion of the heart and life to God--to everything like compromise, or evasion, or reservation in the obedience that is rendered to Him--to the idea of doing many things to please Him, but yet something to please self or the world. It implies the dedication of the whole man, soul, and body, and spirit, absolutely and unequivocally to God--and the keeping of the whole law, without offending in any one point or breaking one of the least of its commandments. In short, it is the wisdom which cometh down from above--whose distinguishing characteristic is, that it is perfect--complete and compact in all its parts--being “ first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.” To this wisdom is opposed that which “ descendeth not from above, but is earthly, sensual, devilish” James 3:15-17). The bitter fruits and characteristics of that wisdom are envying and strife, confusion, tumult, unquietness, and every evil work in one word, “ violence” --such as then filled the earth. Now, the perfection which has been described naturally attends upon a heart right with God--a mind calmly fixed in a righteous peace with heaven. To have got settled, upon just terms, the dread controversy which sin has caused, the angry strife of conscience, the impatient struggle against judgment--to have this warfare ended, in that blessed tranquillity which a sense of saving mercy and justifying righteousness inspires, through “ the love of God being shed abroad in the heart, by the Holy Ghost, which is given” to the believer Romans 5:5)--to have the heart thus established with grace Hebrews 13:9)--this, this alone, and this effectually, disposes to universal holiness and love. (R. S. Candlish, D. D.)Grace not defiled by contact with sin As all the water in the salt sea cannot make the fish salt, but still the fish retains its freshness, so a]l the wickedness and filthiness that is in the world cannot destroy, cannot defile true grace; that will bear up its head, and hold up itself forever. (J. Caryl.)Grace will show itself Grace in the heart will appear in the life. If there be a new spirit, a tender heart, there will be walking in the statutes. A new spirit cannot be imprisoned within; but it will break out into action. When the seed is sown in good ground, it will not lie long under ground, but spring forth. Grace is light, and will manifest itself. (W. Greenhill.)All grace is from God Not only are the first beginnings of grace from God, but also the daily increase and progress of grace in every degree and step from the lowest to the highest. (J. Ferguson.)Three wholesome fears with respect to grace Happy art thou if thy heart be replenished with three fears--a fear for received grace, a greater fear for lost grace, a greatest fear to recover grace. (Quarles.)Grace progressive Trace back any river to its source, and you will find its beginnings small. A little moisture oozing through the sand or dripping out of some unknown rock, a gentle gush from some far away mountain’ s foot, are the beginning of many a broad river, in whose waters tall merchantmen may anchor and gallant fleets may ride. For it widens and gets deeper, till it mingles with the ocean. So is the beginning of a Christian’ s, or a nation’ s, grace. It is first a tiny stream, then it swells into a river, then a sea. There is life and progression towards an ultimate perfection when God finds the beginning of grace in any man. (J. J. Wray.)The perfect life pleasant Matthew Henry, shortly before his death, desired his friends to take down, and remember, as his dying saying, that, “ A life spent in the service of God, and communion with Him, is the most comfortable and pleasant life that any man can live in this world.” Noah begat three sons Lessons 1. Fruitfulness in body is an effect of grace, to continue God’ s Church. 2. The holiest parent cannot bring forth a holy seed; that is, born of grace. Noah could not. 3. Little or small may be the visible Church; father and sons and wives but eight. 4. In the visible Church may be such as are not saints, indeed; but far from it. 5. Grace puts the last before the first, and the younger before the elder. 6. Mixtures in the Church not destructive to its being, were permitted not to divide, but to put them upon purging it. (G. Hughes, B. D.) Genesis 6:11-13 The earth also was corrupt Corruption and violence, twin evils If succeeding generations inquire, wherefore hath the Lord done thus unto the work of His hands? What meaneth the heat of this great anger? Be it known that it was not for a small matter: The earth was corrupt before God, and the earth was filled with violence. Here are two words used to express the wickedness of the world, corruption and violence, both which are repeated, and dwelt upon in Genesis 6:12-13. The former refers, I conceive, to their having debased and depraved the true religion. This was the natural consequence of the junction between the sons of God and the daughters of men. Whenever the Church is become one with the world, the corruption of true religion has invariably followed: for if wicked men have a religion, it must needs be such as to accord with their inclinations. Hence arose all the heresies of the early ages of Christianity; hence the grand Romish apostasy; and in short every corruption of the true religion in past or present times. The latter of these terms is expressive of their conduct towards one another. The fear of God, and the regard of man are closely connected; and where the one is given up, the other will soon follow. Indeed, it appears to be the decree of the eternal God, that when men have cast off His fear, they shall not continue long in amity one with another. And He has only to let the laws of nature take their course in order to effect it; for when men depart from God, the principle of union is lost, and self-love governs everything: and being LOVERS OF THEIR OWN SELVES, they will be covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God. Such a flood of wickedness is at any time sufficient to deluge a world with misery. If these things did not then break forth in national wars as they do with us, it was merely because the world was not as yet divided into nations; the springs of domestic and social life were poisoned, the tender ties of blood and affinity violated, and quarrels, intrigues, oppressions, robberies, and murders pervaded the abodes of man. (A. Fuller.)Lessons 1. Apostasy from God and pollution of worship, is the corruption of men. 2. Such corruption in God’ s face is high provocation. 3. Violent injury to man accompanieth apostasy from God. 4. Fulness of such iniquity makes a world ripe for judgment (Genesis 6:11). 5. God must see and mark iniquity done in His face. 6. God layeth open all corruption of men, which He seeth. 7. Man is a self-corrupter; he pollutes his own way. 8. The habitation of sinners aggravates their corruption (Genesis 6:12). 9. God revealeth His wrath before He strikes. (G. Hughes, B. D.)Corruption of man Salter used to say: “ In regard to our corruptions we may learn something from the difference of glasses. You behold yourselves in your common looking glasses, and see yourselves so fine that you admire your persons and dress. But when you view yourself in a microscope, how much may you behold in that fine skin to be ashamed of; what disfigurement to the eye! and instead of smoothness, irregularity, uncomeliness, and even impurity. So, if you will look upon yourself through the glass of faith, that glass would show you much of the corruption of your sinful nature still cleaving to you, your tempers crooked, your graces misshapen and deformed, and so much corruption cleaving to every action of your lives that would make you sin sick that you have known God so long, and are like Him so little.” The earth must be destroyed The earth was corrupted, and full of violence, and all flesh had depraved its way upon the earth; therefore the end of all flesh was resolved, together with the earth. The earth is, in the Bible, not considered as a mere passive object; it is the habitation of man; it beholds his deeds of virtue and of baseness; it is, therefore, like the eternal heavens, invoked as a witness in solemn exhortations; it cries up to heaven if it is soiled with blood; it “ vomits out” the wicked inhabitants. But the earth has also furnished the matter from which man was framed; there is, therefore, a certain mutual relation between both; if man is corrupted, the earth shares his degradation; if the one is exterminated, the other participates in the ruin; Sodom and Gomorrah were destroyed together with their impious inhabitants; the Israelites were threatened, that when they should be led away as captives for their iniquity, their once blooming land would be converted into a dreary desert of thorns and thistles; whilst, at the return of the pious and penitent into their land, even the inhospitable wilderness would be changed into beautiful gardens and proud cedar forests; and just as the first parents were, after their fall, doomed to exhaust their strength on a curse-laden soil; thus the generation of Noah was annihilated, together with the earth which had seen and suffered their iniquity. The Persian faith teaches that, in whatever country the sacredness of matrimony is violated, that country perishes, together with its inhabitants. The nearer man is to the state of nature, the more mysterious and inseparable appears to him his connection with the earth and its silently working powers; the earth is the “ great mother” of all men, who produces, nourishes, and may destroy them; and the heathen nations have based upon these conceptions many of their most beautiful myths, too universally known to require a detailed allusion. But the animals must perish, because they had also beheld the iniquity of man; every witness of the degradation was to be removed; the history of man should commence a new epoch. If crimes were committed through the instrumentality of animals, the latter were also killed: an ox which had caused the death of a man, was destroyed; if a Hebrew town adopted idolatrous worship, its inhabitants were destroyed with their cattle; whilst piety and faith were attended by prosperity among the beasts; the avarice of Achan was punished by death, and the destruction of his family and his property; when the Amalekites were to be extirpated, the animals were included in the fatal decree; and when the Ninevites did penance by fasting and humiliation, the beasts shared the same acts of external grief. The horror against bloodshed was so intense, that every reminiscence of it was to be eradicated; some Indian tribes pursue with their united force the wild beast which has killed a man, and the family of the murdered is an abomination and a disgrace till they have killed that or another beast of the same species; and other ancient nations went a step still farther, and doomed even inanimate objects (as an axe) with which a crime had been perpetrated to ignominious treatment, if the author of the misdeed could not be discovered (see notes on Exodus 21:28-32); and if, among the Hindoos, a man is killed by an accidental fall from a tree, all his relations assemble, cut it down, and reduce it to chips, which they scatter to the winds. (M. M. Kalisch, Ph. D.) Genesis 6:14 Make thee an ark of gopher wood Noah and the ark Sometimes God seems to create a colossal figure in the moral world for after ages to gaze at and pattern by, as the sculptor chisels a statue of heroic size for some high niche in temple or civic hall, that those below may be inspired by its beauty and its grand proportions. Or, as God Himself has sculptured the Old Man of the Mountain on the naked cliff, high up in the air, for the traveller far down in the notch to gaze at, so he sometimes creates a man, sublime in his moral proportions, for all the ages to study--a character not for a generation, but for all the centuries. Yet, if we carefully study such a character, we shall find that, though the dimensions are heroic, they are not out of proportion. Each feature is true to common life, just as the “ Guardian of the Notch” is no grotesque caricature of a man, but a faithful image. Such a colossal figure of the ages is Noah. And yet, as we carefully study this Scripture likeness, we shall find that his leading traits of character are common traits and imitable traits. 1. In the first place, we find that he was moved to the great work of his life--the building of the ark, at the command of God--by the same motivethat leads many men to turn to God today. He was “ moved by fear,” says the apostle. There was nothing derogatory in this either to the power of God’ s love or the human heart. If the storm is coming, it is the part of wisdom, not of cowardly fear, to prepare for it. 2. In the second place, if Noah was moved, aroused by fear, he was actuated by a sublime faith. When he began to build the ark the flood was one hundred and twenty years in the future. How dim and distant is any event removed from us by the space of six-score years! 3. Again, we are impressed with the fact that Noah’ s difficulties and obstacles must have been very much the same in essence as those of the modern Christian. He was in the minority, as the Christian is today, only it was a far more hopeless and overwhelming minority. He was engaged in a most unpopular cause. The earnest Christian does not find that his best work obtains the plaudits of the world. Noah was not, so far as we know, openly persecuted and hindered in his work any more than is the Christian of the nineteenth century; but doubtless all the artillery of sarcasm and ridicule was trained upon him, just as the modern Christian, when he conscientiously does anything out of the ordinary course, anything that attracts attention, the utility of which the world does not understand, finds that the same weapons are in use today. And yet we do not know that the work was interrupted, or that its completion was delayed a week by the fun and raillery which were doubtless heaped upon the project. 4. Another imitable trait in the character of this grand antediluvian was his obedience, strict and implicit. “ Thus did Noah; according to all that God commanded him, so did he.” Witness his ready obedience and minute performance of every command of God in the slow construction of the ark. Obedience was the same thing five thousand years ago that it is today. (F. E. Clark.)The divinely achieved safety of the good, and its connection with the life-giving agencies of the material universe I. THAT GOD IS NEVER AT A LOSS FOR A METHOD WHEREBY TO ACHIEVE THE SAFETY OF THE GOOD (Genesis 6:14). 1. We find that the good are often in imminent peril. 2. We find that the good are often in peril through the prevalence of sin in the world around them. 3. We find that when it is the purpose of God to save the good from peril, He is never at a loss for means whereby to do so. II. That in the working out of these methods for the safety of the good, THE GOOD ARE DESIRED TO RENDER THEIR MOST (Genesis 6:15). 1. This cooperation involves an utter self-abandonment to the Divine teaching. 2. It involves self-sacrifice. 3. It involves much ridicule. III. That in the working out of these methods for the safety of the good, THE DIVINE THEM WITH THE NEEDS OF THE FUTURE. (Genesis 6:19-22). LESSONS:-- 1. Let a remembrance of God’ s care for the good inspire comfort within the hearts of those in perilous circumstances. 2. That good men should be thoughtful and devout in their cooperation with the Spirit and providence of Gad. 3. That by such cooperation men enhance the temporal interests of the world. (J. S. Exell, M. A.)The ark a type of the scheme of human salvation I. That like the ark, the scheme of human salvation was wrought out AFTER A GIVEN PLAN AND METHOD. 1. Like the ark, the scheme of salvation was not conceived by any human mind. 2. Like the ark, the scheme of salvation was originated by God, and was the outworking of a Divine plan. II. Like the ark, the scheme of human salvation was VERY AND FOR THE PURPOSE. III. That as the ark had a window, so the scheme of human salvation is BY THE LIGHT OF GOD. 1. The scheme of human salvation is illumined by the Holy Spirit. 2. This illumination of the scheme of salvation is the abiding comfort and joy of man. IV. That as the ark had a door, so into the scheme of human salvation THERE IS BUT ONE METHOD OF . 1. That like the ark, the scheme of salvation has an entrance. Christ is the way to eternal safety. 2. That like the ark, the scheme of salvation has but one entrance. V. That like the ark, the scheme of human salvation is TO THE OF THE PURPOSE. VI. That like the ark, the scheme of human salvation is BY THE VAST . LESSONS:-- 1. That a Divine method of salvation is provided for the human race from the future retributions of the universe. 2. That this salvation is equal to all the need of the case. 3. That men who neglect or despise it are sure to perish. 4. The holy wisdom of entering the ark at once. (J. S. Exell, M. A.)God’ s provision for salvation of His saints 1. In pouring out indignation on the wicked world, God provideth for His saints. 2. God alone knoweth how to deliver the just from destruction to come. 3. Man must use God’ s means in order to salvation according to His prescript. 4. In God’ s command of using means, there is implied a promise. 5. Means of salvation to sight are but mean and despicable, a little timber and pitch. 6. Several nests and mansions are in the ark of the Church (Genesis 6:14). 7. All Church work for salvation must have its line and measure from God. 8. Sufficient dimensions doth God give to the means of salvation for His people. Breadth and length, etc. (Genesis 6:15). 9. Light must be in the means or instrument of man’ s salvation. 10. A door or entrance must be for souls to come into the ark of the Church and live. 11. A due proportion of place is designed by God for all creatures admitted into the Church ark for salvation (Genesis 6:16). (G. Hughes, B. D.)The preaching of the ark I. OF DIVINE . 1. It reminds us of His saints. Amongst the thousands of the world, Noah stood alone, firm in faith, dauntless in courage; God does not forget him; the innocent shall not suffer with the guilty. “ God waited . . . while the ark was a-preparing” (1 Peter 3:20). 2. It reminds us of His regard for the families of His saints. 3. It reminds us of God’ s goodness to the world. All are invited to enter the ark. II. A TO NOAH’ S FAITH (Hebrews 11:7). III. A SYMBOL OF THE SAVIOUR. 1. The ark was a refuge. “ Thou art my hiding place” (Psalms 27:7). 2. The ark was a home. “ Lord, Thou hast been our home in all generations” (Psalms 90:1). 3. The ark was a temple. There Noah and his family worshipped. We must be in Christ if we would be acceptable worshippers (Revelation 21:22). 4. The ark was a conveyance. So to speak, it bore Noah from the old to the new world; from the valley of his labours and sorrows to the mountain of rest and plenty. “ I am the way,” said Jesus. IV. A BEACON FOR THE SINNER. The ark warns sinners of their danger. It points out the awful nature of unbelief, of voluptuousness, of pride. It warns us that, “ though hand join in hand, the wicked shall not be unpunished.” That numbers cannot shield us from Divine wrath. 1. The ark proclaims the wilfulness of sinners. Who built it? Were not many of its builders destroyed? We may be the means of insuring safety for others, and be ourselves lost (1 Corinthians 9:27). 2. The ark warns us of the power of sin. How long was it building? Month after month it was surveyed by hundreds, still they continued in sin. Beware of the deceitfulness of sin. Listen to the strange and varied story this silent ark so eloquently tells. Hear its attestation of the goodness and faithfulness of God; hear, too, its awful revelation of His power to punish and destroy. (Stems and Twigs.)The ark a type of the Lord Jesus Christ I. The ark was a type of the Lord Jesus Christ, by being A MEANS OF ESCAPE OF GOD’ S OWN . II. The ark was THE MOST MEANS OF ESCAPE. III. The ark was MOCKED BY THE WORLD. IV. THERE WAS MORE THAN ROOM IN THE ARK for all its inhabitants. V. The ark was A OF LIFE. VI. The ark had but ONE DOOR AND ONE WINDOW. VII. The ark was DELUGED BY GOD. (R. Jessop, M. A.)The ark a type of the Church I. IT WAS BUILT BY HUMAN BUT THE FASHION OF IT, AS WELL, AS THE OF WHICH IT WAS TO BE MADE, WERE OF DIVINE . II. THE ARK WAS BUILT BY DEGREES. III. The ark was A FOR ALL. IV. THE ANIMALS THAT ENTERED THE ARK WENT IN OF THEIR OWN FREE WILL, AND YET WERE GUIDED TO IT. V. THE FIERCE OF THE ANIMALS WERE WHILE IN THE ARK. VI. TILL THE ARK WAS BUILT, THE WORLD COULD NOT BE . (R. Jessop, M. A.)Noah’ s warning, preparation, and deliverance I. THE WARNING THAT NOAH . 1. Only one received it. Noah found grace, favour. 2. To him a most unprecedented and unlikely thing. Beyond that vision, what was there to strengthen his faith? While the evidence to him was so slight, the proofs to us are numerous. 3. Imagine Noah after receiving this warning, with what different feelings he would regard the world, etc. II. THE THAT NOAH MADE. By faith. He believed God more than nature, which preached stability; or than men, who must soon have begun to argue thus-- 1. Who is Noah that he should have this warning? 2. But where is the promise or sign of this flood? Nature does not change. 3. The old man will never live to complete his task. 4. If he does, how are the animals, etc., to be collected? 5. Even if they are, is it likely that so cumbrous a vessel will float? 6. But where will all the water come from? To such men, Noah’ s ark would be Noah’ s folly. (Christ, our Ark, is a folly to many, 1 Corinthians 1:23). 7. If the worst comes to the worst, we will fly to the hills. Faith overcomes all arguments. 480 years of age when he began, he toiled on for 120 years. While others were growing rich or spending their time in pleasure and sin, he spent his substance about the ark. III. THE THAT NOAH . 1. The ark finished. The world comes to look, and wonder, and laugh. Science and selfishness have furnished their arguments, and begin to launch them. On a huge platform of timber stands the ark. 2. Noah examines his work, and compares it with the plan. He has done his part and enters. 3. God now collects the animals, etc. The astonishment of the world at that strange sight. Misgivings. Noah, a wise man after all. 4. Seven days’ pause. Time yet for repentance. Mercy in the midst of wrath. 5. Noah shut in, and the world shut out. 6. The flood. 7. The waters rising. The ark swings round from its resting place, and floats out on the bosom of the great waste of waters. LEARN--1. To take heed to the warning and invitation that we have had. 2. To work out our salvation with fear and trembling. 3. Noah made the ark to save his life; what are we doing to save our souls? 4. Let us fly for refuge to the hope set before us. (J. C. Gray.)Noah was a type, and Christ the antitype, in sundry particulars 1. As Noah’ s name signifies comforter and restorer, which shows Lamech’ s faith to put that name upon him (Genesis 5:29; Genesis 8:21). Herein he typified Christ, our grand Comforter and Restorer of the new world, as Noah was of the old. 2. Noah was a preacher of righteousness (2 Peter 2:5). So also is Christ both preaching and purchasing, yea, procuring everlasting righteousness Daniel 9:24). 3. As Noah found grace in the sight of God, both for himself and for all his family (Genesis 6:8; Genesis 7:1; Hebrews 11:7), so did Christ for Himself Matthew 3:17; Matthew 17:5), and for all his household of faith, for so many as God hath given him (John 17:2), they are all accepted in the beloved Ephesians 1:6). Yea, He is the Saviour of all men, especially of them that believe (1 Timothy 4:10; Luke 2:52). 4. As Noah was the builder of the ark, so is Christ of the Church, which is called His workmanship (Ephesians 2:10, etc.). Is not Christ the carpenter (Mark 6:3), to hew, plane, cement, and clinch us close together? etc. 5. As Noah was long in building the ark, even a hundred and twenty years, so is Christ long in building His Church, even some thousands of years. 6. As Noah used many carpenters that were instrumental to save others, but not themselves, so likewise doth Christ (Matthew 7:22-23). Some ministers Christ employs that may save-- (1) Others, not themselves. (2) Themselves, not others. (3) Neither themselves, nor others. (4) Both themselves, and others (1 Timothy 4:16). 7. As when Noah had finished the ark, the destruction of the old world by water followed immediately; so when Christ hath gathered in all His elect, and completed His Church, then will the destruction of this present world by fire presently pass upon it. Add unto all these-- 8. As Noah’ s presence in the ark did secure his household all the time of its tossing, and landed them safely (after the destruction of the old world) in another; so Christ’ s presence with His Church, while she is tossed with tempests and not comforted (Isaiah 54:11), doth secure her from allevil, for He keeps the ensuring office. As there is congruity ‘ twixt this type and antitype, to wit, Christ and Noah, so there is some disparity. 1. As Noah preached to the old world and converted none, but Christ converted many in this new world. 2. Noah saved his household, but only temporarily, but Christ saves the household of faith, spiritually and eternally. 3. Noah had no better to send out than a raven and a dove, but Christ sent out better things, such as the law and the gospel, the former to work fear and the latter love. 4. Noah was insufficient to complete salvation for his family, as he was unable of himself to shut the great door of the ark after him; but Christ sayeth to the utmost, by His own power (Hebrews 7:25), rebuking storms and procuring calms, all in His own name. 5. As Noah’ s self was a type of Christ, so was his ark, wherein alone salvation was found from that deluge of waters, accordingly in Christ alone can be found salvation (of all sorts, temporal, spiritual, and eternal) from the deluge of Divine wrath and justice of God for the sin of man. Beside Him, there is no Saviour (Isaiah 43:11). As there was but one ark, so there must be but one mediator; no cock boats were to attend this ark Acts 27:30). (C. Ness.)Dimensions of the ark Much needless ingenuity has been wasted on the calculation of the exact space in the ark, of its internal arrangements, and of the accommodation it contained for the different species of animals then existing. Such computations are essentially unreliable, as we can neither calculate the exact room in the ark, nor yet the exact number of species which required to be accommodated within its shelter. Scripture, which sets before us the history of God’ s kingdom, never gratifies such idle and foolish inquiries. But of this we may be quite sure, that the ark which God provided was literally and in every sense quite sufficient for the purposes for which it was intended, and that these purposes were fully secured. It may perhaps help us to realize this marvellous structure if we compare it to the biggest ship known--the Great Eastern, whose dimensions are six hundred and eighty feet in length, eighty-three in breadth, and fifty-eight in depth; or else if we describe it as nearly half the size of St. Paul’ s Cathedral in London. It should be borne in mind that the ark was designed not for navigation, but chiefly for storage. It had neither masts, rudder, nor sails, and was probably flat at the bottom, resembling a huge floating chest. To show how suitable its proportions were for storage, we may mention that a Dutchman, Peter; Jansen, built in 1604 a ship on precisely the same proportions (not, of course, the same figures), which was found to hold one-third more lading than any other vessel of the same tonnage. To sum up Noah’ s life of faith, Noah’ s preaching of faith, and Noah’ s work of faith in the words of Scripture: “ By faith Noah, being warned of God,” etc. Hebrews 11:7). (Dr. Edersheim.) Genesis 6:17-22I, even I, do bring a flood of waters upon the earth, to destroy all flesh The flood I. The first fact that strikes us in the story of the flood is this: that God, on account of the wickedness to which the world had grown, had made up His mind to sweep it away, once and for all. II. Out of the seed of Noah God had determined to people the earth once more with a race that would not be so wicked as the one He destroyed. III. Noah was told to go into the ark because his life was to be saved from the flood. God has provided another ark for us; He tells us to go into it and be saved. IV. Noah’ s family was taken with him into the ark, showing the value God sets on family life. V. God gave it as a reward to Noah for his righteousness that his children went with him into the ark. A holy and loving example preaches a sermon to those who watch it, and remains in the memory of the godless son and the godless daughter long after the parents have been laid in the grave. (Bp. Thorold.)Lessons from the flood A long period elapsed between the commencement of the building of the ark and the actual flood. During that period we notice-- 1. The strength of Noah’ s faith. God has told him of a deluge of which there is no appearance; He has commanded him to build a strange vessel for no apparent purpose; He has told him that one hundred and twenty years of toil must elapse before the vessel can be of any use to him. And yet, in the face of all these difficulties, Noah forms and keeps his resolution to obey God. 2. Notice the reception which Noah’ s work and message probably met with. The first feeling excited would be one of derision and mirth, then would come wonder, then pity, then disappointment and disgust, and lastly, perhaps, a silent contempt. I. THE FLOOD SHOWS US--1. How absolute is God’ s control over the natural world. 2. The evil of sin, and the light in which it appears to the eye of God. 3. It reminds us of another deluge, of which all unreconciled sinners stand in jeopardy. II. Consider THE VARIOUS THAT WERE SERVED BY THE DELUGE. 1. It swept away an effete and evil generation, which had become of no use, except to commit sin and thus deprave and weaken the general stock of humanity. 2. The flood was calculated to overawe mankind, and to suggest the idea that other such interpositions might be expected when they were required. 3. The flood furnished an opportunity to God of coming more nearly and closely to men. 4. The flood brought the human family nearer to the promised land of Canaan. (G. Gilfillan.)The history of the deluge The history of the deluge is alleged in the New Testament as a type of the deep waters of sin, in which a lost world is perishing, and from which there is no escape but in that ark which God has prepared for us. The eight souls saved from the deluge are types of that little flock which rides safely and triumphantly, though the floods lift up their waves and the billows break over them. And their safety is assured to them, because they are in Christ. I. At the root of all Christianity lies THAT DEEP TRUTH, THE UNION OF THE WITH THOSE WHOM HE . To this truth most emphatically witnesses all the New Testament teaching about the ark as a symbol and a prophecy. For-- 1. The ark is a figure of Christ. The ark floated over the waste of waters, as Christ dwelt and toiled and suffered in the wilderness of this world, and amid the waters of affliction. 2. The ark is a figure of the redeemed of Christ. The Church, which is Christ’ s body, is also the ark of refuge from the wrath of God. This life is still to the Church a conflict, a trial, a pilgrimage, a voyage. The crown shall be at the resurrection of the just. II. The practical thoughts to which this subject leads us differ but little from the doctrinal. Is not the substance and the end of all--safety in Christ, rest in Christ, and at last glory in Christ? Those only who have rested in the ark will rest upon Mount Ararat. The life of the Christian is begun on earth; it is perfected in heaven. When the voyage is over, the Saviour, who has been to us the ark upon the waters, shall be to us, in the eternal mountains of the Lord, rest and peace and light and glory. (Bp. Harold Browne.)The record of the flood I. Consider the record of THE FLOOD AS A HISTORY: a history having a two-fold aspect--an aspect of judgment, and an aspect of mercy. 1. “ God,” St. Peter says, “ spared not the old world,” He “ brought in a flood upon the world of the ungodly.” He who made can destroy. Long trifled with, God is not mocked: and he who will not have Him for his Father must at last know Him as his Judge. 2. The record of judgment passes on into a record of mercy. Mercy was shown: (1) in preservation; (2) in reconstruction. II. Consider THE FLOOD IN ITS USES: AS A TYPE, AS A , AND AS A WARNING. 1. The water through which Noah and his family passed into their ark was like the water of holy baptism, through which a Christian, penitent and believing, finds his way into the Church of the living God. 2. St. Peter exhibits the flood to us also as a prophecy. The flood of waters becomes in its turn the prediction of a last flood of fire. He who foretold the one--and notwithstanding long delay the word was fulfilled--may be believed when He threatens the other; and no pause or respite can defeat the certainty of the performance. 3. There is one special warning appended by our Lord Jesus Christ Himself to the Scriptural record of the great deluge: “ As the days of Noah were, so shall also the coming of the Son of Man be.” (Dean Vaughan.)Flood of waters Mythology tells how Jupiter burned with anger at the wickedness of the iron age. Having summoned a council of the gods, he addressed them--setting forth the awful condition of the things upon the earth, and announcing his determination to destroy all its inhabitants. He took a thunderbolt, and was about to launch it upon the world, to destroy it by fire, when he bethought himself that it might enkindle the heavens also. He then resolved to drown it by making the clouds pour out torrents of rain:-- “ With his clench’ d fist He squeezed the clouds: Then, with his mace, the monarch struck the ground; With inward trembling earth received the wound, And rising streams a ready passage found.” (W. Adamson.) The impotence of floods The Almighty is about to do here what some of us in our imperfect wisdom have often wished to see done: we have supposed that if all notoriously bad people could be removed at a stroke from the world the kingdom of heaven would be at once established on the earth. The idea may be put roughly thus: Bring together all prisoners, all idlers, drunkards, thieves, liars, and every known form of criminal; take them out into the middle of the Atlantic and sink them there, and at once society will be regenerated, and paradise will be regained. Now this is substantially the very course which the Almighty took in the days of Noah, with what results we know only too well. All our fine theories have been tested, and they come to nothing. The tree of manhood has been cut down to the very root, and it has been shown in every possible way that the root itself must be cured if the branches are to become strong and fruitful. If you were today to destroy all the world, with the single exception of one household, and that household the most pious and honourable that ever lived, in less than half a century we should see all the bad characteristics returning. Water cannot drown sin. Fire cannot burn out sin. Prisons cannot cure theft and cruelty. We must go deeper. In the meantime it was well to try some rough experiments, merely for the sake of showing that they were not worth trying. If the flood had not been tried there are some reformers amongst us who would have thought of that as a lucky idea, and wondered that it had never occurred to the Divine mind! After all, it is a very elementary idea. It is the very first idea that would occur to a healthy mind: the world is a failure, man is a criminal and a fool, sin is rampant in the land; very well; that being the case, drown the world. There are persons who seriously ask, Do you think the flood ever did occur? and there are others who find shells on hilltops, and show them in proof of a universal deluge. O fools and slow of heart! This flood is occurring every day; this judgment upon sin never ceases; this protection of a righteous seed is an eternal fact! How long shall we live in the mere letter, and have only a history instead of a revelation--a memorandum book instead of a living Father? That there was a flood exactly as is described in the Bible! have not so much as a shadow of a doubt; but even if I took it as an allegory, or a typical judgment given in parable, I should seize the account as one that is far more profoundly true than any mere fact could ever be. Look at it! God morally angry, righteousness asserted, sin judged, goodness preserved, evil destroyed; it is true, it must be true, every honest heart demands that it be taken as true. (J. Parker, D. D.) Genesis 6:18 With thee will I establish My covenant God’ s covenant with Noah 1. The leading ideas suggested by a covenant are those of peace and goodwill between the parties, and if differences have subsisted, forgiveness of the past, and security for the future. Such were the friendly alliances between Abram and Abimelech, Isaac and another of the same name, and between Jacob and Laban. God was highly displeased with the world, and would, therefore, destroy that generation by a flood, but when He should have done this, He would return in loving kindness and tender mercies, and would look upon the earth with a propitious eye. Nor should they be kept in fearful expectation of being so destroyed again; for He would pledge His word no more to be wroth with them in such a way, nor to rebuke them forever. 2. In covenants wherein one or both the parties had been offended, it was usual to offer sacrifices, in which a kind of atonement was made for past offences, and a perfect reconciliation followed. Such were the covenants before referred to; and such, as we shall see at the close of the eighth chapter, was the covenant in question. “ Noah offered sacrifices, and the Lord smelled a sweet savour, and promised to curse the ground no more for man’ s sake.” 3. In covenants which include a blessing on many, and they unworthy, it is God’ s ordinary method to bestow it in reward, or for the sake of one who was dear to Him. God loves men, but He also loves righteousness: hence He delights to bestow His blessings in such a way as manifest His true character. If there had been any dependence on Noah’ s posterity, that they would all have walked in his steps, the covenant might have been established with them as well as him; but they would soon degenerate into idolatry, and all manner of wickedness. If, therefore, He will bestow favour on them in such a way as to express His love of righteousness, it must be for their father Noah’ s sake, and in reward of his righteousness. To say, “ With thee will I establish My covenant,” was saying in effect, “ I will not treat with thy ungodly posterity: whatever favour I show them, it shall be for thy sake.” (A. Fuller.) Genesis 6:22 Thus did Noah, according to all that God commanded, so did he Noah’ s obedience I. THE BY NOAH. 1. The circumstances in which he was placed. 2. The means he was directed to use for the preservation of God’ s chosen remnant. 3. His perseverance in the use of these means till he had completed the work assigned him. II. THE OF US. 1. The danger to which we are exposed is similar. 2. The means provided for our escape are similar. 3. The distinction that will be made between the believing unbelieving world will be similar. Learn: 1. The office of faith. Not to argue, but to believe God. 2. The necessity of fear. 3. The benefit of obedience. (C. Simeon, M. A.)The Divine commands I. THE DIVINE ARE SEVERE IN THEIR . II. THE DIVINE ARE IN THEIR . III. THE DIVINE ARE TO THE WELFARE OF MAN. (J. S. Exell, M. A.)Noah’ s obedience I. THE RULE OF NOAH’ S . “ All that God commanded.” Mankind need a rule for their conduct. 1. It should come forth from God, and have the Divine sanction. 2. It should be practicable in its requirements. 3. It should be plain and circumstantial in its phraseology. 4. It should be beneficial in its results. II. THE NATURE OF NOAH’ S . “ So did he.” 1. Noah’ s obedience was pious in its principle. 2. Prompt and decided in its acts. 3. Laborious in its exercise. 4. Universal its extent. 5. Persevering in its course. 6. Successful in its object. Learn from the subject-- 1. What terrible desolations sin makes in the world, and how the severity of God was displayed in making the very elements conspire to the destruction of those who had slighted the Divine counsels. 2. How tenderly God cares for His servants, and how easily He can provide means for their safety. 3. How much human security depends upon human exertion. The way of duty is the way of safety. (Sketches of Sermons.)Noah, the model worker I. Noah was--A READY--worker. And in this respect he is a good model to set before us. It was a very hard thing that Noah was commanded to do. He was told to build an ark, or a ship, that was very remarkable for its size. But Noah was not a ship builder himself, neither were his sons. He did not live in a seaport town, where the people were familiar with the business of building ships. He lived in an inland country, far away from the sea. We do not know that he, or anyone else then living in the world, had ever seen a large ship. And this must have made the work that Noah was told to do very hard indeed. How easy it would have been for him to make excuses when God commanded him to build that huge ark! He might have said, very truthfully, “ I do not know anything about the work of building ships. I have no ship carpenters to help me, and know not where to get any.” And if, for reasons like these, he had begged to be excused from undertaking a work of so much difficulty, it would not have been at all surprising. Instead of this he went out to work at once. No doubt he asked God to help him. And when we get such help as He can give, nothing can be too hard for us. The apostle believed this fully, when he said, “ I can do all things through Christ which strengtheneth me.” II. But Noah was a model worker, because he was--A --worker. If we have anything hard to do, or anything that will take a long time in which to do it, we never can succeed in doing it without perseverance. And no one ever had so much need of perseverance as Noah had in the work he was told to do. From the day when God first spoke to him about building the ark, until it was finished, one hundred and twenty years passed away. All that time he was engaged in the work. How strangely Noah must have felt when he laid the first piece of timber in the keel of the ark, and knew how many years were to pass away before that great vessel would be completed! We read of men who have become famous by the discoveries or inventions they have made, such as the art of printing, the use of steam engines, and other things. Some of these men were working away for seven, or ten, or fifteen, or twenty years, before they finished their work. And when we read about the difficulties they had to overcome before they succeeded in what they were trying to do, and how they persevered in overcoming these difficulties, we cannot but wonder at them. And yet, how short the time was in which they did their work, compared with the hundred and twenty years through which Noah had to go on labouring! His perseverance was the most wonderful ever heard of in the history of our world. How much trouble he must have had in getting the right kind of wood with which to build the ark! And when the wood was found, how much trouble he must have had in getting the right sort of workmen to carry on the building! And how many other difficulties he must have had, of which no account is given! But, notwithstanding all these difficulties, he went patiently on, for a hundred and twenty years, till his work was done. How well we may speak of Noah as a model of perseverance! Let us study this model, till we learn to persevere, in all the work we try to do, for God, or for our fellow men. After a great snowstorm, a little fellow about seven or eight years old was trying to make a path through a large snow band, which had drifted before his grandmother’ s door. A gentleman who was passing by was struck with the earnestness with which he was doing his work. He stopped to look at him for a moment, and then said: “ My little man, how do you ever expect to get through that great snow bank?” In a cheerful tone, and without stopping at all in his work, the little fellow’ s reply was: “ By keeping at it, sir. That’ s how.” “ By keeping at it” Noah was able to get through with the great work he had to do. And it is only “ By keeping at it” that we can expect to succeed in any good work in which we may be engaged. III. Noah was a model worker because he was--A --worker. We see this in our text when it tells us, “ Thus did Noah; according to all that God commanded him, so did he.” Some people are willing to obey God just so long as He tells them to do what they like to do. But if He commands them to do anything that is disagreeable, they are not willing to obey Him. But this was not the way in which Noah obeyed God. And it is very important for us to follow the example of Noah in this respect, because this is the only kind of service that God will accept. It was what David taught us when he said, “ Then shall I not be ashamed when I have respect unto all Thy commandments.” And this was what Jesus taught us when He said: “ Ye are My friends if ye do whatsoever I command you.” And it is always pleasant to meet with persons who are trying to serve God as thoroughly as Noah did. A religious meeting was once held among some working men. One after another of them rose up to speak of their experience on the subject of religion. This was the way in which one of them spoke about himself: “ I used to be an odd-job Christian; but now, thank God, I’ m working on full time.” This was very expressive. There are a great many “ odd-job Christians.” They work for Jesus just when it suits them. For the rest of their time they are pleasing themselves. But Noah was not one of this kind. He was on full time. IV. Noah was a model worker, because he was--A --worker. If we had a history of all that took place while Noah was building the ark, how interesting it would be! It was such a strange work that he was engaged in! Nothing like it had ever been heard of in that country. People would come from all quarters. They would look on in wonder. They would call him an old fool, and make all sorts of fun of him. And this is something which it is always very hard to bear. Many men who have courage enough to go boldly into battle, and face the glittering swords or roaring cannon of their enemies, have not courage enough to go on doing a thing when men laugh at them, and ridicule them for doing it. But Noah did not mind this at all. He let them laugh as much as they pleased, while he went quietly on with the work that God had given him to do. V. Noah was a model worker, because he was--A --worker. He laboured on through all those long years until the ark was finished. And then, when the flood came, he was saved himself, and his family was saved, while all the rest of the world was swept away in its wickedness. And who can tell how much good Noah did by his successful work on the ark? That good has extended to all who have lived since then. And this is a thought that may well encourage us in working for God. We never can tell how successful our work may be, and what great good may follow from it. And we shall find prayer a great help to success in all the work we have to do. (R. Newton, D. D.)Obedience I would rather obey than work miracles. (Luther.)Wicked men obey for fear, but the good for love. (Aristotle.)“ All God’ s biddings are enablings,” says an early Christian writer. An obedient soul is like a crystal glass with a light in the midst, which shines forth through every part thereof. (T. Brooks.)A soul sincerely obedient will not pick and choose what commands to obey, and what to reject, as hypocrites do. (T. Brooks.)He praiseth God best that serveth and obeyeth Him most: the life of thankfulness consists in the thankfulness of the life. (W. Burkitt.)The knowing of God, that we may serve Him, and the serving Him, that we may enjoy Him, take up the whole duty of man’ s obedience. (Herle.)Jesus Christ intended, when He opened your eyes, that your eyes should direct your feet. Light is a special help to obedience, and obedience is a singular help to increase your light. (J. Flavel.)A man sincerely obedient lays such a charge upon his whole man as Mary, the mother of Christ, did upon all the servants at the feast: “ Whatsoever the Lord saith unto you, do it.” (T. Brooks.)Obedience to God’ s will It ought to be the great care of every one of us to follow the Lord fully. We must in a coarse of obedience to God’ s will and service to His honour, follow Him universally, without dividing; uprightly, without dissembling; cheerfully, without disputing; and constantly, without declining: and this is following Him fully. (M. Henry.)Loving obedience As fruits artificially raised or forced in the hothouse have not the exquisite flavour of those fruits which are grown naturally and in their due season; so that obedience which is forced by the terrors of the law wants the genuine flavour and sweetness of that obedience which springs forth from a heart warmed and meliorated with the love of God in Christ Jesus. (H. G. Salter.)Obedience to God’ s will Some of the members of the household of Tiberius were so attached to their master that they obeyed all his commands with the most implicit care. One of them had such perfect faith in him that, when he declared he never failed to do what Tiberius commanded, and was asked, if he had been ordered to burn the Capitol, whether he would have done it, he answered that Tiberius would never have given him the order; but, when the question was repeated, he declared that, had it been commanded, he should have thought it right, for Tiberius would never have laid such a command on him if it had not been for the advantage of the Roman people. When we render allegiance to the Saviour, it is with the express understanding that He bids us do nothing but that which is essentially right; that if anything is cruel in its nature He cannot order it; but that, if He appears to do so, there is some hidden good beneath the action that He bids us perform. Genesis 7:1-3 And the Lord said unto Noah, Come thou and all thy house into the ark The ark completed; or, the termination of definite moral service I. THE OF AS ARDUOUS TASK. 1. This termination would be a relief to his physical energies. 2. This termination would be a relief to his mental anxieties. 3. This termination would inspire a sad but holy pride within his heart. And so Christian service often reviews its work, its calm faith, its patient energy, and its palpable result, with sacred joy, but when it is associated with the judgments of heaven upon the ungodly, the joy merges into grief and prayer. The best moral workman cannot stand unmoved by his ark, when he contemplates the deluge soon to overtake the degenerate crowds around, whom he would fain persuade to participate in the refuge he has built. II. THE OF MERCY (verse4). 1. This indication of mercy was unique. Its occasion was unique. Neither before or since has the world been threatened with a like calamity. And the compassion itself was alone in its beauty and meaning. 2. This indication of mercy was pathetic. 3. This indication of mercy was rejected. The people regarded not the completion of the ark, they heeded not the mercy which would have saved them at the eleventh hour. III. THE SIGNAL FOR A (Genesis 7:8-9). IV. THE OF AN FUTURE. LESSONS: 1. Let the good anticipate the time when all the fatigue and anxiety of moral service shall be at an end. 2. Let them contemplate the joy of successful service for God. 3. Let them enter into all the meaning and phenomena of Christian service. (J. S.Exell, M. A.)God’ s invitation to the families of the good I. THAT THE OF THE GOOD ARE EXPOSED TO MORAL DANGER. 1. This danger is imminent. 2. It is alarming. 3. It should be fully recognized. 4. It should be provided against. II. THAT THE OF THE GOOD ARE INVITED TO MORAL SAFETY. 1. They are invited to this safety after their own effort, in harmony with the Divine purpose concerning them. 2. The purpose concerning them was-- (1) Divine in authority; (2) merciful in intention; (3) sufficient to its design. III. THAT THE OF THE GOOD SHOULD BE IN THEIR TO THE DIVINE REGARD FOR THEIR SAFETY. (J. S. Exell, M. A.)The house in the ark I. AN OF DIVINE CARE. II. A OF LOVE. III. THE IDEAL AND JOY OF LIFE. (J. S. Exell, M. A.)The ark; a word to parents I. THERE IS AN AWFUL PERIL HANGING OVER YOU AND YOUR . 1. Divinely threatened. 2. Generally disbelieved. 3. Absolutely certain. II. THERE IS FOR YOU AND YOUR . 1. Divinely constituted. 2. All-sufficient. 3. Popularly neglected. III. THERE IS A SOLEMN RESTING UPON YOU IN TO YOUR . 1. If you do not care for them, who do you expect will? 2. If you cannot induce them to come, who do you expect can? (Homilist.)The deluge I. THE GLORY OF PURITY. 1. Uncontaminated in the midst of impurity. 2. Intrusted with the Divine intentions. 3. Employed in warning others of their danger. 4. Safe in the midst of dangers. 5. The true mark of distinction between man and man. II. THE POWER OF EVIL. 1. Rapid in its increase. 2. Complete mastery over the heart. 3. Terrific in its results. III. THE SAVING POWER OF GOD. 1. Employed wherever faith is found. 2. Employed in conjunction with man’ s efforts. 3. Employed only in the ark. (Homilist.)A whole family in heaven I. GOD IN THE DEALS WITH BOTH IN SAVING AND . II. SPECIAL ON HEADS OF TO BRING THE TO CHRIST. III. JOY OF THE FAMILY REUNION AFTER THE STORMS AND OF EARTH. What greetings--memories--unalloyed fellowship--blissful employments. (The Homiletic Review.)A family sermon I. THE CALL. 1. It was a call from the Lord. 2. A personal call. 3. Effectual. 4. A call to personal action. “ Come thou.” Noah must come, and he must come to the ark too. For him there was only one way of salvation, any more than for anybody else. It was of no use his coming near it, but he must come into it. Come, make the Lord Jesus your refuge, your deliverance, and your habitation. Now it would have been of no use for Noah to have gone on making preparations for his dwelling in the ark: that he had done long enough. Neither would it have done for Noah to go round the ark to survey it again. No longer look at Christ externally, nor survey Him even with a grateful eye for what He has done for others, but come now and commit yourself to Him. There stands the door, and you have to go through it, and enter into the inner chambers, or you will find no safety. Neither would it have been of any use for Noah to go up to the ark and stand against the door and say, “ I do not say that I am not going in, and I do not even say that I am not in already; I have got one foot in, but I am a moderate man, and like to be friendly with both sides. I am in and yet not in. If the door was shut I do not know but that it would cut me in halves; but, anyhow, I do not want to be altogether out, and I do not want to be quite in. I should like to stand where I could hurry in as soon as I saw the water coming up; but, still, while there is another opportunity of taking a walk on the dry land I may as well avail myself of it. There is no hurry about it, is there? You see, if a man keeps his finger on the latch of the door he can pop in as soon as ever he sees the first drop of rain descending, or the water coming up anywhere near him; but is there any reason for being so decided all at once? No, that would not do for Noah. God said to him, “ Come into the ark,” and he went in at once. Noah must not hesitate, or linger, or halt, but in he must go: right in. Again, Noah must come into the ark never to go out again. “ Come thou,” saith God, “ into the ark.” He is not to make a visit, but he is to be shut in. As far as that world was concerned, Noah was to be in the ark as long as it lasted. When the new world came, then he walked out in joyful liberty. But you and I are in Christ, not to be there for a time, but to abide in Him forever and ever. II. THE (Genesis 7:7). 1. Unquestioning. 2. Immediate. 3. Once for all. (C. H. Spurgeon.)Safety in the ark I. THERE IS A DELUGE OF WRATH COMING UPON SINNERS. II. THERE IS AN ARK FOR . III. GOD INVITES SINNERS TO COME INTO IT. (G. Burder.)Noah and the ark I. His INGRESS, or entrance into it. II. His , or safe entertainment in it. III. His EGRESS, or joyful departure out of it. (C. Ness.)The eve of the flood 1. God gave special notice to Noah, saying, “ Come thou and all thy house into the ark; for thee have I seen righteous.” He who in well-doing commits himself into the hands of a faithful Creator, needs not fear being overtaken by surprise. What have we to fear, when He whom we serve hath the keys of hell and of death? 2. God gave him all his household with him. We are not informed whether any of Noah’ s family at present followed his example: it is certain that all did not; yet all entered with him into the ark for his sake. This indeed was but a specimen of the mercy which was to be exercised towards his distant posterity on behalf of him, as we have seen in the former chapter. But it is of importance to observe, that though temporal blessings may be given to the ungodly children of a godly parent, yet without walking in his steps they will not be partakers with him in those which are spiritual and eternal. 3. It is an affecting thought, that there should be no more than Noah and his family to enter into the ark. Peter speaks of them as few; and few they were, considering the vast numbers that were left behind. Noah had long been a preacher of righteousness; and what--is there not one sinner brought to repentance by his preaching? It should seem not one: or if there were any, they were taken away from the evil to come. We are ready to think our ministry has but little success; but his, as far as appears, was without any: yet like Enoch, he pleased God. 4. The righteousness of Noah is repeated, as the reason of the difference put between him and the world. This does not imply that the favour shown to him is to be ascribed to his own merit; for whatever he was, he was by grace, and all his righteousness was rewardable only out of respect to Him in whom he believed; but being accepted for His sake, his works also were accepted and honoured. (A. Fuller.)The closed ark We can conceive an angel anxious for the rescue of the world, but unknowing of the exact time for the fulfilment of its doom, looking curiously down each morning of the seven days, and saying, as the open door presented itself first to his eager gaze, “ Thank God, it is not yet shut” ; and how, while the evening shadows are closing down around the ark, the door still stands inviting any to enter within who are willing, and is the last object of which he loses sight, he again exclaims, “ Thank God, it is yet open.” But conceive his sorrow when the seventh day arrives, and when, as he looks, lo! the door is shutting! The ark has folded itself up, as it were, for its plunge, and the bystanders and the shore are being left behind; the day of grace is about to close. No! one other offer yet, one other cry, one other half-opening of the half-shut door, but in vain; and then the angel shrieks, and returns to heaven, as he hears the thunder of the closing door, and as, alas! he perceives in the blackening sky, that while the ark shuts, the windows of heaven open. (G. Gilfillan.)Christ not an insecure refuge Some parts of the coast abound with caves. In one of these was found the body of a poor Frenchman. He had been a prisoner and had escaped from prison, and for a long time concealed himself there, probably in the hope of escaping by some vessel which might pass. Many a weary day passed, however, and he still remained a prisoner, till at last, not venturing to leave his retreat, he perished from want. So it is with those who seek refuge in insufficient places. “ They make lies their refuge, and under falsehood hide themselves.” Alas! how often they find out their mistake when it is too late. (G. S. Bowes.)The family in the ark I should like to see every father in this room safe in the ark; and then I should like to see each one of you fathers bring your children in. There is no safety for them or for you outside. They will not come in unless someone tell them of the danger of remaining outside. Who can tell them so well as you? Who can teach them that sin biteth like a serpent, and that its fangs are deadly, but you? They need your help, your prayers, and your influence. I would say to each father as God said to Noah, “ Come thou, and all thy house.” Come in yourselves, and be sure not to forget to bring your children in with you. (D. L. Moody.)The whole family in the ark “ Come thou and all thy house into the ark.” You can’ t spare any of them. Think of which one you would like to spare. On a western lake in America there was a father journeying with two daughters, and they were very poor. Their appearance told the story without a word of explanation. A very benevolent gentleman in that part came up to the father and said, “ You seem to be very poor.” “ Oh!” said the other, “ if there’ s a man in this world poorer than I am, God pity him, and pity me, and help us both.” --“ Well,” said the benevolent man, “ I will take one of those children and bring her up and make her very comfortable. I am a man of fortune, and you may find great relief in this way.” “ What,” said the poor man. “ What!--would it be a relief to have my hand chopped off my arm? Would it be a relief to have my heart torn out from my breast? What do you mean, sir? God pity us.” Ah! no, he could not give up either of them, and you cannot give up any of your family. Which one would you give up? The eldest? Or would it be the youngest? Would it be the one that was sick last winter? Would it be the husband? Would it be the wife? No, no. “ Come thou and all thy house into the ark.” Let us join hands anew and come into the ark. Come father, come mother, come sister, come brother, come son, come daughter. It is not the voice of a stormy blast, but the voice of an all-loving God, who says, “ Come thou and all thy house into the ark.” The Lord shut him in. (T. de Witt Talmage.)Entering into Christ as into an ark When I was in Manchester, I went into the gallery one Sunday night to have a talk with a few inquirers, and while I was talking a business man came in and took his seat on the outskirts of the audience. I think at first he had come merely to criticise, and that he was a little sceptical. At last I saw he was in tears. I turned to him and said: “ My friend, what is your difficulty?” “ Well,” he said: “ Mr. Moody, the fact is, I cannot tell.” I said: “ Do you believe you are a sinner?” He said: “ Yes, I know that.” I said: “ Christ is able to save you; “ and I used one illustration after another, but he did not see it. At last I used the ark, and I said: “ Was it Noah’ s feelings that saved him? Was it Noah’ s righteousness that saved him, or was it the ark?” “ Mr. Moody,” said he, “ I see it.” He got up and shook hands with me, and said: “ Goodnight. I have to go. I have to go away in the train tonight, but I was determined to be saved before I went. I see it now.” I confess it seemed almost too sudden for me, and I was almost afraid it could not live. A few days after, he came and touched me on the shoulder, and said: “ Do you know me?” I said: “ I know your face, but do not remember where I have seen you.” He said: “ Do not you remember the illustration of the ark?” I said: “ Yes.” He said: “ It has been all light ever since. I understand it now. Christ is the ark; He saves me, and I must get inside Him.” When I went down to Manchester again, and talked to the young friends there, I found he was the brightest light among them. (D. L. Moody.)For thee have I seen righteous before MeTrue moral rectitude I. TRUE MORAL IN TIMES. Sinful companions and degenerate times are no excuse for faltering moral goodness. The goodness of Noah was-- 1. Real. 2. Unique. 3. Stalwart. II. TRUE MORAL BY GOD. 1. It is personally observed by God. 2. It was observed by God in its relation to the age in which the good man lived. “ In this generation.” III. TRUE MORAL BY GOD. 1. Rewarded by distinct commendation. God calls Noah a righteous man. 2. Rewarded by domestic safety. (J. S. Exell, M. A.)The illustrious one I. THE WHICH NOAH . “ Righteous.” 1. Few of the ancient worthies are more frequently or more honourably mentioned than Noah (Ezekiel 14:14; Luke 17:26; Hebrews 11:7). 2. The faith of Noah was a lively, active faith; it produced obedience to the Divine command. 3. He was a man of deep piety. 4. He was a genuine philanthropist (2 Peter 2:5). II. THE TIME WHEN HE THIS . “ In this generation.” 1. This generation was completely given up to infidelity and iniquity. 2. In this generation it is probable that Noah would meet with opposition and insult from all quarters. III. THE OF HIS SUCH A . “ Come thou and all thy house into the ark.” 1. While the flood was teeming upon the ungodly with dreadful impetuosity, Noah was safe in the ark, instructing his family, and communing with his God. 2. While the evil-doers were swept from the face of the earth and their names buried in eternal oblivion, Noah came safely out of the ark, became the father of a new race, and finally died in peace. IV. . 1. Noah heard, believed, and obeyed God. Do we imitate him? 2. Noah was righteous in that generation of universal degeneracy, when he had every difficulty, and no encouragements. Are we as righteous in this generation, when we have but few obstacles and many advantages? (Benson Bailey.) Genesis 7:4 For yet seven days, and I will cause it to rain upon the earth.The Divine threat of destruction I. VERY SOON TO BE . II. VERY IN ITS . III. VERY IN ITS . “ And every living substance that I have made will I destroy from off the face of the earth.” 1. The destruction was determined. 2. The destruction was universal. 3. The destruction was piteous. IV. VERY IN ITS . The Fatherhood of God is not incompatible with the punishment of sinners. (J. S. Exell, M. A.)Divine threatenings 1. That they will surely be executed. 2. At the time announced. 3. In the manner predicted. 4. With the result indicated. (J. S. Exell, M. A.) Genesis 7:5 Noah did according unto all that the Lord commanded him The obedience of Noah to the commands of God I. IT WAS UNDER THE MOST TRYING . II. IT WAS IN THE MOST ARDUOUS WORK. III. IT WAS IN THE MOST HEROIC MANNER. (J. S.Exell, M. A.)Safely kept by God When Paul was in danger from the forty men who laid wait to kill him, Providence shut him up in Caesarea, where he was free from the peril. When Luther would probably have been slain by wicked Papists, he was taken by force to a strong castle, where he was in good keeping till it was safe for him to go abroad. Jesus, too, as a babe, was taken into Egypt for His preservation from death. The entrance of the animals into the ark At last the allotted time is fully or nearly expired. Noah has laid the last planks of the ark, which now stands up like a mountain, relieved against the sky. But that sky is as yet serene and cloudless, and there seems as little prospect of a deluge as there was a hundred and twenty years ago. The general interest in the matter has languished and nearly expired, when it is suddenly awakened into an intense glow by an extraordinary occurrence. The people bad laughed at the immense size of the ark, at its many rooms, at the quantity of food Noah had collected, and had asked, “ Whence are the animals to come that are to fill these corners and to consume these stores?” But now a strange rumour flies abroad; it is, that a vast and motley throng of birds, beasts, and creeping things are thronging from every quarter toward the ark. There are cries, indeed, in contradiction to this “ It cannot be, it is a mere report got up by Noah” ; but soon it forces itself as a fact upon the conviction of all, and the most obstinately incredulous have to stand dumb beside; and worse, have no power to obstruct the passage. It is a sight the sublimity of which they are compelled to admire, even while they tremble thereat; being, indeed, a repetition on a larger scale of the passage of the animals before Adam. The lion and the lioness come, loth, it would seem in a degree, to circumscribe their wild freedom and majesty, yet unable to resist the pressure of the power above. The tiger and his mate, like fiends chained, but the chains not seen; the rhinoceros, buffalo, and mammoth, causing the earth to groan beneath their tread; panthers and leopards swiftly advancing; the slow-moving bear and the “ solemn” elephant; the bull, the stag, and the elk, with their flashing horns; the horse, the glory of his nostrils terrible still, although tamed somewhat in the shadow of his unseen rider, God; the antelope and the wolf met together; the fox and the lamb embracing each other; the hyena, horrible even in his transient tameness; besides fifty more forms of brutal life, clean or unclean, beneath whose ranks you see thick streams of reptile existence, from the serpent to the scorpion, from the boa constrictor to the lizard, wriggling on their ark-ward way. And high overhead are flights of birds, here all oracular of doom, winging their courses--the earnest eagle, the gloom glowing raven, the reluctant vulture, the heavy kite, the fierce-eyed falcon, the high-soaring hawk, the lark with her lyric melody, the dove with her spotless plumage, the humming bird with her sparkling gem-like shape, the nightingale with her sober plumage and melting song, the swallow with the dark-light glance and shivered beauty of her wing, and a hundred more of those skiey demons or angels now sweep past to their prepared nests in the ark, even as spirits from a thousand deaths on a battlefield find their winged way to the “ land of souls” ! Surely you might have expected that such a throng of nature’ s children, all subdued into one harmony, aiming at one mark, and animated by one spirit, as by one supernatural soul, should have not only awed, but convinced and converted the multitude who saw their passage. But it was not so. In what way or through means of what sophistry they contrived to evade the impression made by such a startling event, we cannot tell; but evade it they did--proving that there have sometimes been hearts so hard and consciences so seared that the most stupendous miracles have been unable to move them or melt them into repentance. (G. Gilfillan.)The ark open for all On the morning when the ark door was opened you might have seen in the sky a pair of eagles, a pair of sparrows, a pair of vultures, a pair of ravens, a pair of humming birds, a pair of all kinds of birds that ever cut the azure, that ever floated on wing, or whispered their song to the evening gales. In they came. But, if you had watched down on the earth, you would have seen come creeping along a pair of snails, a pair of snakes, and a pair of worms. There ran along a pair of mice; there came a pair of lizards; and in there flew a pair of locusts. There were pairs of creeping creatures, as well as pairs of flying creatures. Do you see what I mean by that? There are some of you that can fly so high in knowledge that I should never be able to scan your great and extensive wisdom; and others of you so ignorant that you can hardly read your Bibles. Never mind: the eagle must come down to the door, and you must go up to it. There is only one entrance for you all; and, as God saved the birds that flew, so He saved the reptiles that crawled. Are you a poor, ignorant, crawling creature, that never was noticed--without intellect, without repute, without fame, without honour? Come along, crawling One! God will not exclude you. (C. H.Spurgeon.) Genesis 7:7 Because of the waters of the flood Popular reasons for a religious life There are many motives urging men to seek the safety of their souls. I. BECAUSE IS . Some men are good because God requires moral rectitude from all His creatures, they feel it right to be pure. They wish to be happy, and they find that the truest happiness is the outcome of goodness. II. BECAUSE OTHERS ARE . Multitudes are animated by a desire to cultivate a good life because their comrades do. They enter the ark because of the crowds that are seen wending their way to its door. III. BECAUSE IS A SAFETY. We are told that Noah’ s family went into the ark “ because of the waters of the flood.” Many only become religious when they see the troubles of life coming upon them; they regard piety as a refuge from peril. (J. S. Exell, M. A.)Noah and the ark I. THE WARNED . The warning we have corresponds with the warning Noah had, in-- 1. Its source; 2. Its medium; 3. Its subject; 4. Its design. II. THE SEEKING REFUGE. 1. The urgently-needed refuge. 2. The divinely-appointed refuge. 3. The wisely-adapted refuge. 4. The only-existing refuge (Acts 4:12). III. THE INVITED PROMISE. IV. THE SAFETY. (J. Poulter, B. A.) Genesis 7:11-15 The same day were all the fountains of the great deep broken up, and the windows of heaven were opened The deluge; or, the judgments of God upon the sin of man I. THAT THE OF THE DIVINE IS , AND SHOULD BE NOTED AND . 1. The chronology of Divine retribution is important as a record of history. 2. The chronology of Divine retribution is important as related to the moral life and destinies of men. 3. The chronology of Divine retribution is important, as the incidental parts of Scripture bear a relation to those of greater magnitude. II. THAT GOD HATH CONTROL OVER ALL THE OF THE , AND CAN READILY MAKE THEM THE PURPOSE OF HIS WILL. “ The same day were all the fountains of the great deep broken up.” 1. The Divine Being can control the latent forces and the unknown possibilities of the universe. 2. The Divine Being can control all the recognized and welcome agencies of the material universe, so that they shall be destructive rather than beneficial. 3. That the agencies of the material universe frequently cooperate with the providence of God. III. THAT THE OF GOD ARE A SIGNAL FOR THE GOOD TO ENTER UPON THE SAFETY FOR THEM. “ In the self-same day entered Noah,” etc. IV. THAT THE DIVINE , THE OF , WHICH ARE TO THE WICKED, ARE TO THE SAFETY AND WELFARE OF THE GOOD. V. THAT IN THE OF GOD WICKED MEN ARE PLACED WITHOUT ANY MEANS OF REFUGE OR HOPE. VI. THAT THE MEASURE AND LIMITS OF THE OF GOD ARE (Genesis 7:20; Genesis 7:24). LESSONS: 1. That the judgments of heaven are long predicted. 2. That they are commonly rejected. 3. That they are woefully certain. 4. That they are terribly severe. 5. They show the folly of sin. (J. S. Exell, M. A.)An important and eventful day 1. The fulfilment of the promise. 2. The commencement of retribution. 3. The time of personal safety. 4. The occasion of family blessing. (J. S. Exell, M. A.)The deluge I. THE DELUGE ITSELF. 1. Its reality. (1) Christ refers to it (Matthew 24:37). (2) It rests on the traditions of all nations. 2. The means by which it was effected. Some suppose it was effected by a comet; others, that by one entire revolution of the earth, the sea was moved out of its place, and covered the face of the earth, and that the bed of the ancient sea became our new earth. There is one simple means by which it might have been easily effected. Water is composed of two gases or airs, oxygen and hydrogen--eighty-five parts of oxygen, and fifteen hydrogen. An electric spark passing through decomposes them and converts them into water. So that God, by the power of lightning, could change the whole atmosphere into water, and thus the resources of the flood are at once provided. But read carefully the account given by Moses Genesis 7:11, etc.). 3. Consider its universality extended to the whole earth. 4. Consider its terrific character. II. THE CAUSE OF THE DELUGE. 1. Universal wickedness. 2. Impious rejection of Divine influences. 3. Final impenitency. III. THE OF NOAH AND HIS FAMILY. : 1. Learn how fearful is the wrath of God. See a world destroyed. 2. How dreadful is a state of carnal presumption and security. It is a deadly opiate, destroyer of the soul. 3. The distinctions and rewards which await the righteous. (J. Burns, D. D.)Chaldean narrative of the deluge In general we may say that we have two Chaldean accounts of the flood. The one comes to us through Greek sources, from Berosus, a Chaldean priest in the third century before Christ, who translated into Greek the records of Babylon. This, as the less clear, we need not here notice more particularly. But a great interest attaches to the far earlier cuneiform inscriptions, first discovered and deciphered in 1872 by Mr. G. Smith, of the British Museum, and since further investigated by the same scholar. These inscriptions cover twelve tablets, of which as yet only part has been made available. They may broadly be described as embodying the Babylonian account of the flood, which, as the event took place in that locality, has a special value. The narrative is supposed to date from two thousand to two thousand five hundred years before Christ. The history of the flood is related by a hero, preserved through it, to a monarch whom Mr. Smith calls Izdubar, but whom he supposes to have been the Nimrod of Scripture. There are, as one might have expected, frequent differences between the Babylonian and the Biblical account of the flood. On the other hand, there are striking points of agreement between them, which all the more confirm the Scriptural account, as showing that the event had become a distinct part of the history of the district in which it had taken place. There are frequent references to Ereeh, the city mentioned in Genesis 10:10; allusions to a race of giants, who are described in fabulous terms; a mention of Lamech, the father of Noah, though under a different name, and of the patriarch himself as a sage, reverent and devout, who, when the Deity resolved to destroy by a flood the world for its sin, built the ark. Sometimes the language comes so close to that of the Bible that one almost seems to read disjointed or distorted quotations from Scripture. We mention, as instances, the scorn which the building of the ark is said to have called forth on the part of contemporaries; the pitching of the ark without and within with pitch; the shutting of the door behind the saved ones; the opening of the window, when the waters had abated; the going and returning of the dove since “ a resting place it did not find,” the sending of the raven, which, feeding on corpses in the water, “ did not return” ; and, finally, the building of an altar by Noah. We sum up the results of this discovery in the words of Mr. Smith: “ Not to pursue this parallel further, it will be perceived that when the Chaldean account is compared with the Biblical narrative, in their main features the two stories fairly agree; as to the wickedness of the antediluvian world, the Divine anger and command to build the ark, its stocking with birds and beasts, the coming of the deluge, the rain and storm, the ark resting on a mountain, trial being made by birds sent out to see if the waters had subsided, and the building of an altar after the flood. All these main facts occur in the same order in both narratives, but when we come to examine the details of these stages in the two accounts, there appear numerous points of difference; as to the number of people who were saved, the duration of the deluge, the place where the ark rested, the order of sending out the birds, and other similar matters.” We conclude with another quotation from the same work, which will show how much of the primitive knowledge of Divine things, though mixed with terrible corruptions, was preserved among men at this early period: “ It appears that at that remote age the Babylonians had a tradition of a flood which was a Divine punishment for the wickedness of the world; and of a holy man, who built an ark, and escaped the destruction; who was afterwards translated and dwelt with the gods. They believed in hell, a place of torment under the earth, and heaven, a place of glory in the sky; and their description of the two has, in several points, a striking likeness to those in the Bible. They believed in a spirit or soul distinct from the body, which was not destroyed on the death of the mortal frame; and they represent this ghost as rising from the earth at the bidding of one of the gods, and winging its way to heaven.” Indian tradition The seventh king of the Hindoos was Satyavrata, who reigned in Dravira, a country washed by the waves of the sea. During his reign, an evil demon (Hayagriva) furtively appropriated to himself the holy books (Vedas), which the first Manu had received from Brahman; and the consequence was, that the whole human race sank into a fearful degeneracy, with the exception of the seven saints and the virtuous king, Satyavrata. The divine spirit, Vishnu, once appeared to him in the shape of a fish, and addressed him thus: “ In seven days, all the creatures which have offended against me shall be destroyed by a deluge; thou alone shalt be saved in a capacious vessel, miraculously constructed. Take, therefore, all kinds of useful herbs, and of esculent grain for food, and one pair of each animal; take also the seven holy men with thee, and your wives. Go into the ark without fear; then thou shalt see God face to face, and all thy questions shall be answered.” After seven days, incessant torrents of rain descended, and the ocean gave forth its waves beyond the wonted” shores. Satyavrata, trembling for his imminent destruction, yet piously confiding in the promises of the god, and meditating on his attributes, saw a huge boat floating to the shore on the waters. He entered it with the saints, after having executed the divine instructions. Vishnu himself appeared, in the shape of a vast horned fish, and tied the vessel with a great sea serpent, as with a cable, to his huge horn. He drew it for many years, and landed it at last, on the highest peak of Mount Himavan. The flood ceased; Vishnu slew the demon and received the Vedas back; instructed Satyavrata in all heavenly sciences, and appointed him the seventh Manu, under the name of Vaivaswata. From this Manu the second population of the earth descended in a supernatural manner, and hence man is called manudsha (born of Manu, Mensch). The Hindoo legend concludes, moreover, with an episode resembling in almost every particular that which resulted in the curse of Ham by his father Noah. (M. M. Kalisch, Ph. D.)Greek traditions The whole human race was corrupted, violence and impiety prevailed, oaths were broken, the sacredness of hospitality was shamelessly violated, suppliants were abused or murdered, and the gods mocked and insulted. Infamy and nefariousness were the delight of the degenerated tribes. Jupiter resolved, therefore, to destroy the whole human race, as far as the earth extends and Poseidon encircles it with the girdle of the waves. The earth opened all her secret springs, the ocean sent forth its floods, and the skies poured down their endless torrents. All creatures were immersed in the waves, and perished. Deucalion alone, and his wife Pyrrha, both distinguished by their piety, were, in a small boat which Deucalion had constructed by the advice of his father Prometheus, carried to the lofty peaks of Mount Parnassus, which alone stood out of the floods. They were saved. The waters subsided. The surviving pair sacrificed to Jupiter the flight-giving, and consulted the gods, who again, through them, populated the earth by an extraordinary miracle. This tradition appears in a still more developed form in Lucian. There was a very old temple in Hieropolis, which was universally asserted to have been built by Deucalion the Scythian, when he had been rescued from the general deluge. For it is related that enormous crimes, prevalent through the whole human race, had provoked the wrath of Jupiter and caused the destruction of man. Deucalion alone was found wise and pious. He built a large chest, and brought into it his wives and children; and when he was about to enter it, boars, lions, serpents, and all other animals came to him by pairs. Jupiter removed all hostile propensities from their breasts, and they lived together in miraculous concord. The waves carried the chest along till they subsided. After this an immense gulf opened itself, which only closed after having totally absorbed the waters. This wonderful incident happened in the territory of Hieropolis; and above this gulf Deucalion erected that ancient temple, after having offered many sacrifices on temporary altars. In commemoration of these events, twice every year water is brought into the temple, not only by the priests, but by a large concourse of strangers from Syria, Arabia, and the countries of the Jordan. This water is fetched from the sea, and then poured out in the temple in such a manner that it descends into the gulf. The same tradition assumed, indeed, under different hands a different local character; Hyginus mentions the AEtna in Sicily as the mountain where Deucalion grounded; the Phrygians relate that the wise Anakos prophesied concerning the approaching flood; and some coins struck under the Emperor Septimius Severus and some of his successors in Apamea, and declared genuine by all authorities in numismatics, represent a chest or ark floating on the waves and containing a man and a woman. On the ark a bird is perched, and another is seen approaching, holding a twig with its feet. The same human pair is figured on the dry land with uplifted hands; and on several of those pieces even the name NO (ÍÙ) is clearly visible. A legend, perhaps as old as that of Deucalion, though neither so far spread nor so developed, is that of Ogyges, who is mostly called a Boeotian autochthon, and the first ruler of the territory of Thebes, called after him Ogygia. In his time the waters of the lake Copais are said to have risen in so unusual a degree that they at last covered the whole surface of the earth, and that Ogyges himself directed his vessel on the waves through the air. Even the dove of Noah bears an analogy to the dove which Deucalion is reported to have dispatched from his ark, which returned the first time, thus indicating that the stores of rain were not yet exhausted, but which did not come back the second time, and thereby gave proof that the skies had resumed their usual serenity. (M. M.Kalisch, Ph. D.)The flood The sky now at last blackens into pitchy gloom, and hoarse are the thunders which seem to crash against the sides of the sky as if against iron bars. The rain comes down in solid torrents, cleaving the thick air as with wedges. Lightnings “ run crossing evermore, Till like a red bewildered map the sky is scribbled o’ er.” Rivers rush down in fury, overflowing their banks, sweeping away the crops, undermining the rocks, tearing up the woods, and rising above the lesser hills, till they meet with the streams which have swollen aloft from neighbouring valleys, and embrace in foam and wild commotion on the summit. Oceans are stirred up from their depths, and distant seas on the top of aerial mountains, each bringing the ruin of whole lands for a dowry. The inhabitants of a city have fallen asleep, thinking that it is only a night of unusual severity of storm, till in the morning they find themselves cut off on all sides, and a hungry sea crying with the tongues of all its waters, “ Give! give!” and there is no escape for them; and climbing the highest towers and idol temples only protracts for a little their doom; and soon the boom of the waves, wantoning uncontrolled and alone in the market place, takes the place of the hum of men. A gay marriage party, in order to enjoy themselves more, have shut out the gloomy daylight, are dancing to the light of torches, and are finding a luxury and a stimulus to greater gaiety in the lashing of the rain on the roof and the sides of the dwelling, when suddenly the angry waters burst in, and their joy is turned into the howl of expiring women and men. In another place a funeral has reached the place of tombs amidst drenching rains and paths rendered difficult by the storm, and the bearers are about to commit the corpse to the earth, when, lo! the water bursts up through the grave, and the waves gather on all sides around, and instead of one, forty are buried, and instead of a silent sepulchre, there are shrieks and outcries of grief and of desperate sorrow--the sorrow of multitudinous death. A village among the mountains issurprised by the fierce and sudden uprise of the neighbouring stream, and the inhabitants have just time to avoid its avenging path by betaking themselves to the hills. From point to point they hurry, from the wooded steeps to the bald crags, thence to the heathy sides of the larger hills, and thence to their sky-striking summits; and to every point they are faithfully followed by the bloodhound of the flood, too certain of coming up with his prey to be hurried in his motions, and whose voice is heard, in an awful ascending gamut, climbing steep after steep, here veiled amidst thick woodlands, there striking sharp and shrill against craggy obstacles, and anon from hollow defiles, sounding low in the accents of choked and restrained wrath, but always approaching nearer and nearer, and from the anger echoed in which no escape is possible. Conceive their emotions as, standing at last on the supreme summit, they listen to this cry! Inch after inch rises the flood up the precipice, the cry swelling at every step, till at last it approaches within a few feet of the top, where hundreds are huddled together, and then “ Rises from earth to sky the wild farewell; Then shriek the timid, and stand still the brave; And some leap overboard with dreadful yell, As eager to anticipate their grave, And the sea yawns around them like a hell.” Husbands and wives clasped in each other’ s arms sink into the waves; mothers holding their babes high over the surge are sucked in, children and all; the grey hairs of the patriarch meet with the tresses of the fair virgin in the common grave of the waters, which sweep by one wild lash all the tenants of the rock away, and roll across a shout of triumph to the hundred surges, which on every side of the horizon have mounted their hills, and gained their victories at once over the glory of nature and the life of man. From this supposed peak, “ Fancy with the speed of fire” flies to other regions of the earth, and sees “ all the high hills under the whole heaven covered; “ the Grampian range surmounted; and Ben Nevis sunk fathoms and fathoms more under the waves; the Pyrenees and the “ infant kips” or Apennines lost to view; the Cervin’ s sharp and precipitous horn seen to pierce the blue-black ether no more; the eye of Mont Blanc darkened; old “ Taurus” blotted out; the fires of Cotopaxi extinguished; the tremendous chasm of snow which yawns on the side of Chimborazo filled up with a sea of water; the hell of Hecla’ s burning entrails slaked, and the mountains of the Himalayah overtopt; till at last, the waves rolling over the summit of Mount Everest, and violating its last particle of virgin snow, have accomplished their task, have drowned a world! (G. Gilfillan.)Flood traditions in America It is a singular confirmation of the deluge as a great historical event that it is found engraven in the memories of all the great nations of antiquity; but it is still more striking to find it holding a place in the traditions of the most widely spread races of America, and indeed of the world at large. Thus Alfred Maury, a French writer of immense erudition, speaks of it as “ a very remarkable fact that we find in America traditions of the deluge coming infinitely nearer those of the Bible and of the Chaldean religion than the legends of any people of the old world.” The ancient inhabitants of Mexico had many variations of the legend among their various tribes. In some, rude paintings were found representing the deluge. Not a few believe that a vulture was sent out of the ship, and that, like the raven of the Chaldean tablets, it did not return, but fed on the dead bodies of the drowned. Other versions say that a humming bird alone, out of many birds sent off, returned with a branch covered with leaves in its beak. Among the Cree Indians of the present day in the Arctic circle in North America, Sir John Richardson found similar traces of the great tradition. “ The Crees,” he says, “ spoke of a universal deluge, caused by an attempt of the fish to drown one who was a kind of demigod with whom they had quarrelled. Having constructed a raft, he embarked with his family, and all kinds of birds and beasts. After the flood had continued some time, he ordered several waterfowls to dive to the bottom, but they were all drowned. A musk rat, however, having been sent on the same errand, was more successful, and returned with a mouthful of mud.” From other tribes in every part of America, travellers have brought many variations of the same worldwide tradition, nor are even the scattered islands of the great Southern Ocean without versions of their own. In Tahiti, the natives used to tell of the god Ruahatu having told two men “ who were at sea fishing--Return to the shore, and tell men that the earth will be covered with water, and all the world will perish. Tomorrow morning go to the islet called Toamarama; it will be a place of safety for you and your children. Then Ruahatu caused the sea to cover the lands. All were covered, and all men perished except the two and their families.” In other islands we find legends recording the building of an altar after the deluge; the collection of pairs of all the domestic animals, to save them, while the Fiji islanders give the number of the human beings saved as eight. Thus the story of the deluge is a universal tradition among all branches of the human family with the one exception, as Lenormant tells us, of the black. How else could this arise but from the ineradicable remembrance of a real and terrible event. It must, besides, have happened so early in the history of mankind that the story of it could spread with the race from their original cradle, for the similarity of the versions over the earth point to a common source. It is, moreover, preserved in its fullest and least diluted form among the three great races, which are the ancestors of the three great families of mankind--the Aryans, from whom sprang the populations of India, Persia, and Europe; the Turanians, and the Semitic stock, who were the progenitors of the Jew, the Arab, and other related races, including the Cushite and Egyptian. These, it is striking to note, were the specially civilized peoples of the early world, and must have learned the story before they separated from their common home in western Asia. (C. Geikie, D. D.)The extent of the flood Thoughtful men of all shades of religious opinion have come to the conclusion that the Noachian deluge was only a local one, though sufficiently extensive in its area to destroy all the then existing race of men. In support of this view many arguments have been offered, of which a few may be briefly stated. The stupendous greatness of the miracle involved in a universal deluge seems a strong reason to doubt the likelihood of God having resorted to a course wholly unnecessary to effect the end mainly in view--the judgment of mankind for their sins. There could certainly be no apparent reason for submerging the vast proportion of the world which was then uninhabited, or of raising the waters above the tops of mountains to which no living creature could approach. It is to be remembered, moreover, that the addition of such a vast mass of water to the weight of the earth--eight times that contained in the ocean beds--would have disarranged the whole solar system, and even the other systems of worlds through the universe; for all are interbalanced with each other in their various relations. Then this immeasurable volume of water, after having served its brief use, must have been annihilated to restore the harmony of the heavenly motions: the only instance in the whole economy of nature of the annihilation of even a particle of matter. Nor could any part of either the animal or vegetable worlds have survived a submersion of the planet for a year; and hence everything, except what the ark contained, must have perished; including even the fish; of which many species would die out if the water were fresh, others, if it were brackish, and others, again, if it were salt. Men of the soundest orthodoxy have further urged that physical evidences still exist which prove that the deluge could only have been local. Thus Professor Henslow supports De Candolle’ s estimate of the age of some of the baobab trees of Senegal as not less then 5,230 years, and of taxodium of Mexico as from 4,000 to 6,000; periods which carry still living trees beyond that of the flood. There is, moreover, in Auvergne, in France, a district covered with extinct volcanoes, marked by cones of pumice stone, ashes, and such light substances as could not have resisted the waters of the deluge. Yet they are evidently more ancient than the time of Noah; for since they became extinct rivers have cut channels for themselves through beds of columnar basalt, that is, of intensely hard crystallized lava, of no less than 150 feet in thickness, and have even eaten into the granite rocks beneath. And Auvergne is not the only part where similar phenomena are seen. They are found in the Eifel country of the Prussian Rhine province, in New Zealand, and elsewhere. Nor is the peculiarity of some regions in their zoological characteristics less convincing. Thus the fauna of Australia is entirely exceptional; as, for example, in the strange fact that quadrupeds of all kinds are marsupial, that is, provided with a pouch in which to carry their young. The fossil remains of this great island continent show, moreover, that existing species are the direct descendants of similar races of extreme antiquity, and that the surface of Australia is the oldest land, of any considerable extent, yet discovered on the globe--dating back at least to the Tertiary geological age; since which it has not been disturbed to any great extent. But this carries us to a period immensely more remote than Noah. Nor is it possible to conceive of an assemblage of all the living creatures of the different regions of the earth at any one spot. The unique fauna of Australia--survivors of a former geological age--certainly could neither have reached the ark nor regained their home after leaving it; for they are separated from the nearest continuous land by vast breadths of ocean. The polar bear surely could not survive a journey from his native icebergs to the sultry plains of Mesopotamia; nor could the animals of South America have reached these except by travelling the whole length northwards of North America and then, after miraculously crossing Behring Straits, having pressed westwards across the whole breadth of Asia, a continent larger than the moon. That even a deer should accomplish such a pedestrian feat is inconceivable, but how could a sloth have done it--a creature which lives in trees, never, if possible, descending to theground, and able to advance on it only by the slowest and most painful motions? Or, how could tropical creatures find supplies of food in passing through such a variety of climates, and over vast spaces of hideous desert? Still more--how could any vessel, however large, have held pairs and sevens of all the creatures on earth, with food for a year, and how could the whole family of Noah have attended to them? There are at least two thousand mammals; more than seven thousand kinds of birds, from the gigantic ostrich to the humming bird; and over fifteen hundred kinds of amphibious animals and reptiles; not to speak of 120,000 kinds of insects, and an unknown multitude of varieties of ingusoria. Nor does this include the many thousand kinds of mollusca, radiata, and fish. Even if the ark, as has been supposed by one writer, was of 80,000 tons burden, such a freightage needs only be mentioned to make it be felt impossible. Look which way we like, gigantic difficulties meet us. Thus, Hugh Miller has noticed that it would have required a continuous miracle to keep alive the fish for whom the deluge water was unsuitable, while even spawn would perish if kept unhatched for a whole year, as that of many fish must have been. Nor would the vegetable world have fared better than the animal, for of the 100,000 known species of plants, very few would survive a year’ s submersion. That a terrible catastrophe like that of the flood--apart from the all-sufficient statements of Scripture--is not outside geological probability, is abundantly illustrated by recorded facts. The vast chains of the Himalayah, the Caucasus, the Jura mountains, and the Alps, for example, were all upheaved in the Pliocene period, which is one of the most recent in geology. A subsidence or elevation of a district, as the case might be, would cause a tremendous flood over vast regions. Nor are such movements of the earth’ s surface on a great scale unknown even now. Darwin repeatedly instances cases of recent elevation and depression of the earth’ s surface. On one part of the island of St. Maria, in Chili, he found beds of putrid mussel shells still adhering to the rocks, ten feet above high-water mark, where the inhabitants had formerly dived at low-water spring tides for these shells. Similar shells were met with by him at Valparaiso at the height of 1,300 feet. And at another place a great bed of now-existing shells had been raised 350 feet above the level of the sea. No difficulty on geological grounds can therefore be urged against such a catastrophe having happened in the early ages of our race as would have swept the whole seat of human habitation with a deluge in whose waters all mankind must have perished. The great cause, without question, of the belief that the flood was universal has been the idea that the words of Scripture taught this respecting that awful visitation. But it by no means does so. The word translated “ earth” in our English version has not only the meaning of the world as a whole, but others much more limited. Thus it often stands for Palestine alone, and even for the small district around a town, or for a field or plot of land. Besides, we must not forget that such words are always to be understood according to the meaning attached to them by the age or people among whom they are used. But what ideas the ancient Hebrews had of the world has been already shown, and the limited sense in which they used the most general phrases--just as we ourselves often do when we wish to create a vivid impression of wide extent or great number--is seen from the usage of their descendants, in the New Testament. When St. Luke speaks of Jews dwelling at Jerusalem out of “ every nation under heaven,” it would surely be wrong to press this to a literal exactness. When St. Paul says that the faith of the obscure converts at Rome was spoken of throughout the whole world, he could not have meant the whole round orb, but only the Roman Empire. And would anyone think of taking in the modern geographical sense his declaration that already, when he was writing to the Colossians, the gospel had been preached to every creature under heaven? (C. Geikie, D. D.) Genesis 7:16 And the Lord shut him in The door was shut I. IT TEACHES US, AS GOD IS THE AUTHOR SO IS HE THE OF OUR WORK. God implants in the mother’ s heart the desire to teach her children of Himself, but He must apply the instruction. Paul may plant and Apollos water, but God must give the increase. The seeker after salvation may pray, and read the Word, and attend the means of grace, but God only can save the soul. II. IT TEACHES THAT THEY WHO DO HIS WILL SHALL NOT GO . Noah built the ark, so God insures his safety therein. Those who put their trust in God shall never be confounded. III. IT TEACHES THAT THOSE WHO DO GOD’ S WILL ARE FROM ALL DANGERS. The Lord shut him in, so that he might not perpetrate any rash act. Had he possessed the power of opening the door, he might have jeopardized the safety of the whole family by bringing down the vengeance of God. Noah’ s had been a critical position but for this. Think of him as he hears the rush of waters; the shrieks of the drowning; the cries of the young and old. If you had been in his position, with the knowledge you could open the door and take some in, would you not have been tempted to do so? But God shut him in, and when He shutteth no man can open. So shall God fortify the soul at the great day of final judgment. Mothers, fathers, children, shall see their relatives cast out, and yet be preserved from one rash word or unbelieving act. IV. IT TEACHES THAT THOSE WHO DO GOD’ S WILL MUST NOT EXPECT REWARD. Noah becomes a prisoner, for five months he had no communication with God--for twelve months he resided in the ark. But God remembered Noah, and brought him out into a wealthy place. V. IT TEACHES THAT THE HAND WHICH SECURES THE SAINT THE SINNERS. (R. A. Griffin.)Shut in, or shut out I. SHUT IN. 1. Separated from the world. They were eating and drinking, marrying and giving in marriage; but to Noah the dance and the viol, the feast and the revel, called in vain. He could not now hoard up wealth, nor seek for fame among the sons of men. He was shut out, too, from all their possessions; even from his own farm he was now expatriated. Blessed is that man who, whatsoever he hath, hath it as though he had it not; he sets no store by earthly things, and does not lock up his soul in his iron safe. He is shut out from the things which rust and corrupt, so that they are not his god nor his treasure. 2. Shut in by God. (1) Very close shutting, so as to keep out the water. (2) The door was shut very fast, to prevent the entrance of enemies from outside. (3) This divine shutting in of Noah was very necessary; for I suppose that no one else could have moved the gigantic door upon its enormous hinges. It was probably too massive to have been stirred by Noah or his united family. (4) And the Lord did this not only necessarily, but graciously. I call your attention to the change of the names in the text--a very significant change indeed: “ They that went in, went in male and female of all flesh, as God had commanded him; and the Lord” --that is Jehovah--“ shut him in.” Elohim, as the Creator and Preserver, takes care of living things to preserve them; but the Lord, even Jehovah, the covenanting God, interposes in great mercy to protect His chosen servant. It was Jehovah who entered into solemn league and covenant with His servant Noah that He would preserve him in the ark, and float him into the new world in it; and as Jehovah, the Covenanting One, He shut him in. There is no security like that which is given us by the covenant of grace. 3. Shut in with God. In Genesis 7:1 we read, “ The Lord said unto Noah, Come thou and all thy house into the ark” ; and this clearly shows that the Lord was in the ark already. Oh what a joy it is to know that when a soul is buried to the world it lives with Christ. God is in Christ Jesus, and we are in Christ Jesus, and thus we have fellowship with the Father and with His Son Jesus. 4. Next, notice that Noah’ s happiness was all the greater because he was shut in the ark with all his family. This is a great joy, to have all your household brought unto the faith of Christ. 5. Noah and his household were shut in, to be perfectly preserved, and then to come forth into a new world. II. SHUT OUT. 1. Who they were. (1) A people that had been preached to. (2) A people who had been prayed for. (3) A people who had, many of them, been associated with Noah in his work. 2. What they did. (1) Took delight in earthly things. (2) Did not believe. 3. What came of it. Door shut. No hope. (C. H. Spurgeon.)Noah’ s ark I. The first thing we have to consider is THE ARK. And here we must inquire the circumstances which gave rise to its being built. Sin was one cause; and the love of God towards Noah and his family, and His intention to preserve them from destruction. 1. Who commanded it to be built: God. And here we see marks of love, favour, and a determination to preserve him and his family while He destroyed the world. 2. Of what and how was it to be built? Of Gopher wood, to denote its strength and durability. Its dimensions, reckoning eighteen inches to the cubit, were 450 feet in length, 75 feet in breadth, 45 feet in height. 3. Its suitability. This is clearly seen by the number it held; for all that God had appointed entered the ark. 4. The shape of the ark is supposed to have been that of a chest or coffin. And, indeed, by the description here set down, the ark, in shape, was like to a coffin for a man’ s body, six times as long as it was broad, and ten times as long as it was high; and so fit to figure out Christ’ s death and burial, and ours with Him, by the mortification of the old man, as the apostle applies this type to baptism (1 Peter 3:20-21); whereby we are become dead and buried with Christ (Romans 6:3-4; Romans 6:6). We must now look at this ark spiritually; and here we are led at once to see the Lord Jesus as set forth. 1. Christ, as the ark, is a place--to preserve life. He not only is the preserver, but He is the author of natural and spiritual life, and He alone can preserve that life, and Cause it to increase in the hearts of His people. 2. To support the soul. For the believer cannot live, in a spiritual sense, upon anything short of Christ. All his spiritual food is in Him. 3. To warm and cheer the heart. 4. A place of safety. “ For the name of the Lord is a strong tower; the righteous runneth into it, and are safe.” Again, He is spoken of as “ a hiding place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land.” Again. In Christ the spiritual ark there is-- 1. Pardon for every sin-convicted and repentant soul; for every broken-hearted subject. 2. In Him there is peace, which flows to us through His blood; which gives ease to the troubled soul, calms the agitated mind, and is “ the acceptable year of the Lord.” 3. In Him there is righteousness, which all His people enjoy-- (1) By imputation. (2) Internally. (3) Externally. II. THE PERSONS IN IT. Noah and his family, and a portion of living creatures, while the rest were drowned. So it will be again; the world will presently be destroyed by fire, and only those who are in the spiritual Ark will be preserved. Who are the persons in this spiritual Ark, which is the Lord Jesus Christ? Believers in all ages of the world. They are made up of persons out of all countries, tribes, people, tongues, nations, under heaven. And as to their number, I would refer you to Revelation 7:9-10. The ark was open six days, giving sufficient time for all to get in; and which sets forth the spiritual Ark which has been open now nearly six thousand years. But we must consider the creatures going into the ark spiritually. 1. There are many lion-hearted Christians, who are richly blessed with grace and faith, and are great in the divine life; who press through crowds, and ever-come every opposition, and enter fully and firmly into the spiritual Ark, the Lord Jesus Christ. 2. There are many lamb-like ones, gentle in their movements, who proceed by quiet steps, and whose progress is marked by nothing very particular; whose natures naturally are tame, and in whose hearts the grace of God does not shine so conspicuously, but equally effectual. Hence their movements towards the ark are progressive, but yet silent and oftentimes unobserved by others. 3. There are many who fly in the divine life, and, like the hare, pass everyone on the road; they are born again today, in Christ on the morrow, and many steps up the spiritual ladder, while others are only just brought into, and still continue under the convicting operations of the Holy Ghost. 4. There are many weak ones, whose strength at times appears to fails; they see others passing them, while they are so weak and feeble, that their progress to themselves appears to be at an end; but yet, if these weak ones will but look back, they will perceive they have already come a good distance in the divine life. 5. There are many who can only walk in the divine life, but yet their movements towards the Ark are characterized by their evenness, unbroken, and yet firm step: there is nothing out of the ordinary way; the work in their hearts is only to be seen in the path they take, the object they have in view, and the way their faces are turned, which is towards the ark. 6. There are many who go to the Ark broken-hearted and weighed down by their sins; their cry is, Unclean! unclean! Their face, their eyes, their heart, their language, all bespeak the anguish of the soul, and the conflict within. “ The Lord is nigh them that are of a broken heart, and sayeth such as be of a contrite spirit.” 7. There are some who are going to the Ark, but it is only by sighing and groaning. If you look at one of these poor souls, you will hear them say, “ Lord, save, or I perish!” “ God be merciful to me a sinner!” “ Will the Lord hear?” But yet the sighing of the prisoner comes up before God; their cry is heard above; and He says to them, “ Turn to the strong hold, ye prisoners of hope; even today do I declare that I will render double unto thee.” 8. There are some who can only creep towards the Ark, like the tortoise, and there are a great number of this class; and to enumerate the doubts, the fears, misgivings, tremblings of soul, hard thoughts, discouragements, diffidence, and distress, these souls pass through, would be more than I can do; their pace is so slow towards the Ark, that they fear they are making no progress; but they still are enabled to look that way, and sometimes when they look back they are surprised that they have come on so far. But hark! what is that I hear from one of them? “ I fear the Ark is closed; I fear all is over, and I am lost.” But the inquiry comes, Shall I get in? Will the Ark door be left open until I am in?--Yes I yes! Let such souls mark for their comfort and encouragement, and to spur them on still to persevere, that the ark was not closed until the slowest creeping thing was in; so spiritually the door of Christ, the Ark, shall not be closed so long as there is a soul on the road. III. WHO PUT HIM IN? “ And the Lord shut him in.” Not Noah, for if he had shut the door perhaps he would have left something out; but God, who knew all about it, shut the door Himself; therefore, what He does is well done. So it is spiritually; God puts poor sinners into Christ, the Ark. How does He do it? By His Spirit, who shows unto them-- 1. Their state as sinners, which He causes them to feel in a two-fold sense--in Adam and in themselves. 2. This teaching points out to them the greatness of their danger. 3. This teaching begets alarm and anxiety, for it breaks their hearts, subdues their will, causes tears of genuine repentance to flow from their hearts, and they cry out, “ God be merciful to me a sinner!” 4. Then they see that He is the glorious Person who has “ blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross.” IV. THEIR GREAT SAFETY. Being in the spiritual Ark by faith, they are safe-- 1. From the wrath of God against sin; for God, having received at the hands of the Lord Jesus a full satisfaction, He having made the great atonement for sin by the sacrifice of Himself, has obtained for His people an eternal redemption from the wrath of God, and the right to all the blessings contained in this redemption. 2. From the malice and rage of Satan, who hates the Lord’ s people, and would destroy them if he could; but, blessed be God, they are kept by the mighty power of God. 3. From a wicked world; for the Lord again addresses them, “ No weapon that is formed against thee shall prosper, and the tongue that riseth up in judgment against thee thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of Me, saith the Lord.” 4. They shall be safe when God shall overthrow the world by fire, which will not be till all His people are in the Ark. Lastly. 1. Learn for information that God has prepared an Ark, in the person of His Son, for the saving of poor sinners. 2. Are we in it? 3. Are we running to it? The steps which lead to and into it are conviction, repentance, and faith in Christ. 4. Happiness of getting into the ark. 5. Misery of being without when God shuts the door. (R. B. Isaac.)The ark of refuge I. A PLACE OF SAFETY. The door that excludes the faithless and unbelieving, includes in the safe refuge those who hear and obey God’ s Psalms 27:5). Noah and his family were safe, because they used God’ s appointed way of salvation. II. A OF PEACE. Noah and his family knew that in God was their help. III. A PLEDGE OF HOPE. Expecting “ new world,” where they should have full scope for their energies, and new blessings from God their Saviour. God, who had safely shut them in, and who had preserved them in peace from the universal ruin, would assuredly perfect their salvation. Is it not so with us? (W. S. Smith, B. D.)The shut door In the life of the late Hugh Miller, we find the following passage from Mr. Stewart, of Cromarty, whom Miller considered one of the very best and ablest of Scotland’ s ministers:--“ Noah did not close the door. There are works that God keeps for Himself. The burden is too heavy for the back of man. To shut that door on a world about to perish would have been too great a responsibility for a son of Adam. Another moment, and another, and another, might have been granted by Noah, and the door might never have been shut, and the ship that carried the life of the world might have been swamped. And so it is in the ark of salvation. It is not the church nor the minister that shuts or opens the door. These do God’ s bidding; they preach righteousness, they offer salvation, and it is God that shuts and opens the door. Oh! what a sigh and shudder will pass through the listening universe when God will shut the door of the heavenly ark upon the lost!” Instruction derived from Noah’ s ark I. In God’ s dealings with Noah we see THE OF FAVOUR. Noah, in all that wicked generation, was one alone. He was one singled out from many. In this singular dispensation of God, in His concern for the security of Noah and those belonging to him, we see paternal care, a fatherly goodness--we see provision made for objects certainly dear and highly valued. Now, to be the subjects of so much paternal attention is no small mercy. II. IT IS WELL TO MARK MISERY WHEN WE ARE AND SECURED. Have we not seen in many instances pale disease and pinching poverty hovering all around, while we have been protected, comforted, or even enriched! Look back and recount the mercies of God; call to mind seasons of affliction, of trial, of distress; when, as Noah from his ark, you have seen the descending torrents, witnessed the inundation of woe by which others have perished. God said to you, tear not, be still, my child, it shall not come nigh you. In epidemical diseases, in burning fevers, has not this been literally the case? While we pity these sufferers: while our hearts bleed over these unhappy, these devoted victims, we may, with gratitude, exult in our own security, and give glory to God for discriminating grace. III. Where God is the protector, as here in the case of Noah, ALL OF ENEMIES TO INJURE OR DESTROY ARE VAIN. When God shut Noah in the ark, He shut all his enemies out; and presently distanced both the young and the old by the descending rains and the separating waves. IV. TO BE OF GOD, AND TO BE BY HIM IN TIMESOF PUBLIC , IS AN GREAT MERCY. (The Evangelist.) Genesis 7:17 And the waters increased Increased affliction I. THAT IS IN ITS AND . II. THAT IS THE AND AND OF GOD. (J. S. Exell, M. A.)The judgment on an ungodly world I. . II. DELAYED. God’ s forbearance and long suffering. Every day brings judgment nearer. III. . God did as He said. This judgment was-- 1. Terrible. 2. Unavoidable. 3. Universal. LESSONS:-- 1. Listen to God’ s warnings. 2. Abuse not God’ s long suffering. 3. Flee from the wrath to come. (W. S. Smith, B. D.)The destruction of the wicked. 1. Numbers, learning, wealth, combination, could not save. “ Though wickedness join hand in hand, it shall not go unpunished.” 2. Their destruction complete and universal. None escaped. 3. They were not without an offer of mercy. In 120 years longer, after the warning was given, they were striven with. This was their day of grace. By word and life, Noah preached to them. 4. At length “ the flood came and took them all away.” Consternation, when they saw the ark drifting away, and the water still rising. Despair. A too late repentance. (J. C. Gray.) Genesis 7:23 Noah only remained alive, and they that were with him in the ark The almost solitary preservation of a good man from imminent and long-continued peril I. THEN MORAL IS A FROM THE PERILS OF LIFE. II. THEN MORAL IS AND BY GOD. III. THEN MORAL MAY BRING A MAN INTO THE MOST UNUSUAL AND . It may make a man lonely in his occupation and life mission, even though he be surrounded by a crowded world; it may make him unique in his character, and it may render him solitary in his preservation and safety. (J. S. Exell, M. A.)God destroys that He may save A mariner in a storm would very fain save his goods, but to save his ship he heaves them overboard, a tender-hearted mother corrects her child, whereas the stripes are deeper in her heart than in its flesh. As it was said of a judge who, being about to pass sentence of death upon an offender, said, “ I do that good which I would not.” Thus God, more loving than the careful mariner, more tender than the indulgent mother, and more merciful than the pitiful judge, is willingly unwilling that any sinner should die. He punisheth no man as he is a man, but as he is a sinful man; He loves him, yet turns him over to justice. It is God’ s work to punish, but it is withal His strange work, His strange and foreign act, not His good will and pleasure. (J. Spencer.)Noah’ s sojourn in the ark Now, first of all, it was a great mercy to escape the wickedness of a wicked world, to be delivered from the blasphemies, the daring excess of iniquity which abounded openly on every side, to be rescued from sights and sounds that only jarred upon a soul that thirsted for the living God; when the door was closed, and the little Church and family of God were separated from the sinners; when the rain descended and the world began to drown; when Noah and his children felt themselves alone with God, there must have been an inexpressible sensation of release. However awful the scene without, they were able to live without disturbance, and to be at rest. And yet while in this, their awful and most merciful severance from the world, we see some, though lesser, trials. As that calm and holy house moved on from day to day, from month to month, was there not with all its peace, with all its opportunity of undisturbed intercourse with God, the loss of much that had rejoiced the soul? As day rose on day, must not the sense of confinement and restraint have come at times over the faithful Noah and his sons? Must there not have risen some longings for the green meadows and the evening walk, the beauty of the fields and the cheerful sights of God’ s excellent works, that give great pleasure to godly men? To be shut in that lonely house, and to see the spring and the summer come round, the changing seasons without any change to them, all watery and blank without, must have been a trial; and yet the very fact of such a cutting off from the world and worldly things, of such loss and privation of pleasures, innocent and allowed, likens this sojourn in the ark to a long and holy fast--a lengthened Lent filling up the circle of a year. But still, we may be sure that Noah looked upon it as a space of retirement, which was to be carefully husbanded and spent for the profit of his soul. The very loss of innocent delights, the very separation from the world, must have led Noah to search for some proper duties and proper work, there providentially assigned, and there to be fulfilled. We cannot but believe that the months were crowded with constant meditations on the things of God, constant liftings up of soul, and constant exercises of faith. No idle space was it to the man of God, and, though inactive as regards the labours of the world, it was a season of spiritual husbandry and of inward toil. And thus when Noah walked forth on that sort of Easter time of the visible material world, he was doubtless all the more prepared for future trials, with a still firmer trust in God, a still sublimer faith, a deeper knowledge of the things of God, and with a larger measure of spiritual strength. And now to turn from the stay of Noah in the ark to ourselves, it is true that, while such a kind of retirement from the world can never be given to us, and that such a length of retirement may never be given, yet God does carry us away, at times, from active life, and shuts upon us the door of our house, as it were the door of the ark. Often in the midst of our life, our hand is forced from the plough, our feet from the crowded ways of the world; and even of the guileless pleasures which good men may find in the works of God, we are for a time deprived. Surely, in our wiser and more thoughtful hours, we may thank God for these forced seasons of retirement, forced upon us that we may escape the pollutions of the world, study our Saviour’ s will and word, give ourselves to fervent and more frequent prayer, commune with our heart and in our chamber, and be still--examine the tenor of our past lives, repent deeply, and at length, of those things which we have done amiss and contrary to the motions of the Spirit of grace, break off evil habits that have been formed, or are beginning to be formed, and by dwelling on all the love and all the truths of Jesus our Lord, be moved to consecrate ourselves afresh to Him, and to make our sickness the beginning of a more holy life. (Bp. Armstrong.). Genesis 8:1-5 The waters assuaged The gradual cessation of Divine retribution I. THAT IT IS MARKED BY A RICH OF DIVINE MERCY TO THOSE WHO HAVE THE . 1. God’ s remembrance of His creatures during the cessation of retribution is merciful. 2. God’ s remembrance of His creatures during the cessation of retribution is welcome. 3. God’ s remembrance of His creatures during the cessation of retribution is condescending. II. THAT IT IS MARKED BY THE AND OF . “ And God made a wind to pass over the earth, and the waters assuaged.” There have been many conjectures in reference to the nature and operation of this wind; some writers say that it was the Divine Spirit moving upon the waters, and others that it was the heat of the sun whereby the waters were dried up. We think controversy on this matter quite unnecessary, as there can be little doubt that the wind was miraculous, sent by God to the purpose it accomplished. He controls the winds. The Divine Being generally works by instrumentality. 1. Appropriate. 2. Effective. 3. Natural. Anti in this way is the cessation of Divine retribution brought about. III. THAT IT IS MARKED BY A STAYING AND REMOVAL OF THE WHICH HAVE . Here we see-- 1. That the destructive agencies of the universe are awakened by sin. 2. That the destructive agencies of the universe are subdued by the power and grace of God. 3. That the destructive agencies of the universe are occasional and not habitual in their rule. IV. THAT IT IS MARKED BY A GRADUAL RETURN TO THE THINGS AND METHOD OF LIFE. This return to the ordinary condition of nature is-- 1. Continuous. 2. Rapid. 3. Minutely chronicled. The world is careful to note the day on which appeared the first indication of returning joy, when after a long period of sorrow the mountain tops of hope were again visible. It is fixed in the memory. It is written in the book. It is celebrated as a festival. Lessons-- 1. That the judgments of God, though long and severe, will come to an end. 2. That the cessation of Divine judgment is a time of hope for the good. 3. That the cessation of Divine judgment is the commencement of a new era in the life of man. (J. S. Exell, M. A.)The ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat The village of the ark On the slopes of Ararat was the second cradle of the race, the first village reared in a world of unseen graves. I. It was THE VILLAGE OF THE ARK, a building fashioned and fabricated from the forests of a drowned and buried world. To the world’ s first fathers it must have seemed a hallowed and venerable form. II. The village of the ark was THE VILLAGE OF . They built a sacrificial altar in which fear raised the stones, tradition furnished the sacrifice, and faith kindled the flame. III. The first village was THE VILLAGE OF THE RAINBOW. It had been seen before in the old world, but now it was seen as a sign of God’ s mercy, His covenant in Creation. IV. The village of the ark gives us our FIRST CODE OF LAWS. As man first steps forth with the shadows of the Fall around him, scarce a principle seems to mark the presence of law. Here we advance quite another stage, to a new world; the principles of law are not many, but they have multiplied. As sins grow, laws grow. Around the first village pealed remote mutterings of storms to come. V. The village of the ark was THE VILLAGE OF SIN. Even to Noah, the most righteous of men, sin came out of the simple pursuit of husbandry. A great, good man, the survivor of a lost world, the stem and inheritor of a new, he came to the moment in life of dreadful overcoming. (E. P. Hood.)Mount Ararat; or, The landing of the ark I. SIN . Mount Ararat was a solemn witness to the severity of God’ s judgments upon a guilty world. II. GRACE . Mount Ararat saw Divine grace displayed to sinful men. III. ENJOYED. Mount Ararat beheld salvation enjoyed by believing sinners: This temporal deliverance was a type of the spiritual. Immeasurably grander, however, will be the salvation of the saints. 1. In respect of its character, being spiritual instead of merely temporal. 2. In respect of its measures, being complete and not merely partial. 3. In respect of its duration, being eternal, and not merely for a brief term of years. IV. . Mount Ararat heard the adorations and thanksgivings of a redeemed family. V. SAFETY . Mount Ararat listened to the voice of God confirming the salvation of His people. (T. Whitelaw, M. A.)The resting of Noah’ s ark The ark of Noah, so far as man was concerned, was left alone upon the waters--no human hand steered it, no human counsel guided it. It was like many a poor soul which is struggling, perhaps, its heavenward way through difficulties and fears, without one earthly friend to comfort it, or one heart in all the world to which to turn for solace and advice. And yet not alone was it tossed and heaved upon this solitary waste. There was an arm unseen directing it, there was strength unseen supporting it, and love unseen that was wafting it. The inhabitants of the ark, at that time, constituted the whole body of God’ s believing people. “ Are there few that shall be saved?” asked one of old. Yes, they are few, but they are all that can be saved; all that, by the largest stretch of mercy, consistent with God’ s justice, can be brought in, shall be brought in. There is no class on earth, if I may so speak, which has not got its representative in heaven. For 150 days--and when, we would ask you, was waiting time stretched out so long?--for 150 days Noah was left without any visible token of God’ s care, when, as the narrative simply and beautifully goes on, “ God remembered Noah, and every living thing, and all the cattle that was with him in the ark.” Yes; for everything when it comes into covenant with God becomes, from that moment, dear to God. You may be the least--you may be the vilest of all His creatures, but if you are in the ark, if you are a Christian, God must love you. If the whole world is crying in terror, to a good and merciful God we must go: He has a store for His children. How many a man has had reason to look back and say, “ That long, tedious affliction which seemed to me as if it would never end--what has it been to me but the saving of my soul? It has been thesnatching of me from that destruction where thousands of my companions have perished, and where perhaps I should have been this day, but for God afflicting me” ? The heaviest storm that follows you must one day be calmed; the rudest wind that assails you must one day be hushed. The waters at last began to assuage, and on the seventeenth day of the seventh month--it is well for the mind to keep an accurate record of the date of mercies--the ark rested upon the mountains of Ararat. But Noah was not so soon as this to be released from his confinement, his term was not yet half completed: five months he had been locked in the ark, but seven months more must he yet remain in it. It is natural to imagine, that this last seven months must have seemed to pass more slowly than all the time while they were lying on the waves. If the troubled time of life brings its trials, so also does its calms. It is a hard thing to sit still, and very often there are the greatest perils in the still seasons of life. When is it that the soul of man is so tempted to presumption and self-righteous confidence? When is it that we become careless? When is it that the practical duties of life are neglected, and we sit down it a most dangerous spiritual slumber? Is it not in seasons when we have been imagining that we have reached a place of rest; when the soul, through an overweening confidence, abandons its efforts as if the work were done, and settles down on its lees? Oh, when I think of the dangers of life’ s calms, I bless God, that the voyage is generally a rough one! When I remember the trials of the resting ark, I bless God that it is kept so long struggling in the storm! We look at the ark resting seven months upon the mountains of Ararat. What a lesson have we here against impatience! Did Noah and his family complain that they had to wait so long? Oh, no; on the contrary, we know the feelings of the mariner, after a long and dangerous voyage, when he is becalmed within sight of his native land, how he looks at the land and longs to spring upon the shore,--and much more than that, probably, was Noah’ s felling;--but nowmark his conduct: no impatient prayer escapes his lips, no restlessness seems to disturb his mind, his faith--as God will expect all faith to be--was a waiting faith. Not even when the least drop of water had dried away would he venture to leave the ark unbidden. God had shut the ark, and God, Noah knows, must open it. Not till the welcome word is given, “ Go forth,” will he presume to leave the place, how dark and how drearisome soever that place may be. Now learn, from Noah’ s example, your line of duty under many a similar dispensation. Let us learn not to be impatient--I do not say of forbidden pleasures, that would be an easy thing; but do not be impatient of pleasure which it is permitted, nay, of pleasure which it is commanded you to enjoy; no, not for heaven itself. If God has shut any Noah in, be content to wait patiently till God shall open. It is your confidence to sit still. Take another lesson from the resting of the ark. The flood--the type of this our present life--was not yet half completed when Noah found a resting place on earth. From that hour he is, indeed, to wait for many a day before he shall be permitted to come forth; but from that hour Noah is safe. He can thus change no more, for he is anchored on a Rock. Now just so may it be with us on life’ s long voyage. The time when it shall be good for us to land on the eternal shore, God alone has fixed--be it ours to wait for it. Long before our sojourn is nigh full--ay, at any time in all the course--we may find a safe anchorage under the Rock of Ages; and from the happy moment when you shall have been received upon a better mountain than that of Ararat, you will feel that you will move no more. There may be a rising of the deep waters around you, but you will be settled and at rest; and oh, how triumphant will you look down on the waters and floods of this world’ s struggles, while your faith, standing high on the mountain of God, can feel that the foundations of eternity are under you. (J. Vaughan, M. A.)The ark resting What a splendid spectacle! The resting of an eagle who, after soaring half-way to the sun, and stretching across whole provinces; at last, the light of the evening gleaming on her golden feathers, folds on the crag her unwearied wing; the resting of a ship of the line at anchor after contending all day with the angry billows; even the resting of the great moon, as if tired with her long journey through the ether, upon some mount of pines or some hill of snow--are only faint images of the sublimity of the scene, when the Wanderer of the Waters, the God-built ship, its journey done, its work accomplished, its glory gathered, its crew safe, the commencement of a new era of hope for earth through it secured, calmly, and one would almost dream, consciously, reposes upon the proud summit which God has prepared to bear its burden and to share in its immortal fame. (G. Gilfillan.)Safety Noah anchored his ark to the Providence of God. No sails were unfurled to the breeze, no oars were unshipped to move the lumbering ark, no rudder was employed to steer. The Providence of God was deeper than the winds and waves and contrary current; and to that, he fastened his barque with the strong cable of faith. Hence the security of the ark with its living freight. (W. Adamson.)Security When Alexander the Great was asked how he could sleep so soundly and securely in the midst of surrounding danger, he replied that he might well repose when Parmenis watched. Noah might well be in peace, since God had him in charge. A gentleman, crossing a dreary moor, came upon a cottage. When about to leave, he said to its occupant, “ Are you not afraid to live in this lonely place?” To this the man at once responded, “ Oh! no, for faith closes the door at night, and mercy opens it in the morning.” Thus was Noah kept during the long night of the deluge; and mercy opened the door for him. (W. Adamson.)Tops of the mountains seen The emerging world To realize this, let us suppose ourselves standing on a hill on a September morning, surrounded by a sea of mist. Nothing for awhile is visible but wild, rolling waves of dripping darkness, till at last the sun looks out, a wind begins to blow, and then there loom forth, peak after peak, the hundred hills around, starting up, as if newly created, from the gulf below, their bases still bathed in mist, but their tops crowned with light, and resembling the islands of some “ melancholy main.” It is one of the sublimest of spectacles, reminding you of the worlds rising out of chaos, of God’ s “ calling the things that were not, and they appeared,” and compelling you, the spectator, to uncover, as the mountains have doge, in the presence of the God of day, although you see in him, what they do not, only the vicegerent of his heavenly King. And similar, but still more striking, must have been to Noah’ s eye, as he stood on the sides of the resting ark, the sight of the ancient landmarks of nature reappearing, the ridges of Taurus heaving up like islands through the waters, their shows for the time melted, and perhaps over them all, in the remote distance, the “ Finger Mount” arising, relieved against, and pointing significantly to the calm blue sky! Sight reminding us of the rising of great buried truths, as at the Reformation, out of the darkness of ages; struggling, too, to free themselves from the incrustations of error, as the lion from the impediments of the Daedal earth, Sight reminding us of the resurrection of great reputations buried under loads of calumny, or whelmed in deluges of oblivion, into the light of general appreciation, and the consecration of long-denied reverence and love. Sight reminding us of the resurrection of the dead from their sepulchres--specially, shall we say, of the resurrection of aged and venerable patriarchs, having left their hoary hairs in the dust, arising to the vigour and freshness of immortal youth. (G. Gilfillan.) Genesis 8:6-8 Noah opened the window of the ark The judicious conduct of a good man in seeking to ascertain the facts of life and his relation thereto We observe: I. THAT NOAH DID NOT EXHIBIT AN HASTE TO GET OUT OF THE IN WHICH GOD HAD PLACED HIM. 1. We see that God does sometimes place men in unwelcome positions. 2. That when God does place men in unwelcome positions, it is that their own moral welfare may be enhanced. 3. That when men are placed in unwelcome positions they should not remove from them without a Divine intimation. II. THAT NOAH WAS AND IN TO THE WILL OF GOD IN TO HIS IN ITS TO THE OF THINGS. 1. Noah felt that the time was advancing for a change in his position, and that it would be necessitated by the new facts of life. 2. Noah recognized the fact that the change in his position should be preceded by devout thought and precaution. III. THAT NOAH VARIED AND METHODS OF THE FACTS OF HIS AND HIS DUTY IN THERETO. 1. These methods were varied. 2. Continuous. 3. Appropriate. IV. THAT NOAH YIELDED A PATIENT TO THE TEST OF WHICH HE HAD . V. THAT OF DUTY ARE ALWAYS GIVEN TO THOSE WHO SEEK THEM . The dove returned to Noah with the olive leaf. Men who seek prayerfully to know their duty in the events of life, will surely have given to them the plain indications of Providence. Lessons:-- 1. That men should not trust their own reason alone to guide them in the events of life. 2. That men who wish to know the right path of life should employ the best talents God has given them. 3. That honest souls are divinely led. (J. S. Exell, M. A.)Lessons 1. God in wisdom sometimes lengthens trials to the proof of the faith and patience of His saints. 2. Believing saints though God appear not, will stay contentedly forty days, that is, the time fit for His salvation. 3. Lawful means believers may use for their comfort, when there is no immediate appearance of God. Noah opens the window which God forbids not (Genesis 8:6). 4. Visible experiments of the ceasing of God’ s wrath may be desired and used by His people where the Lord sets no bars. 5. Unclean, or the worst of creatures, may be of use sometimes to comfort the Church. As the ravens fed Elijah. 6. Instinct of creatures from God teach His people of His providences to them. (Genesis 8:7). (G. Hughes, B. D.)Noah’ s messengers I. . After long floating, during which time Noah would know little of what was passing in the outer world, save that he heard the rain and tempest, the ark grounded. Doubtless he would often look forth on the waste of waters. The rapid evaporation, etc., would very much intercept a distant view. Fogs and mists, etc. Hence to know the state of things beyond the reach of his vision he would send forth messengers. Birds. Birds of swift and strong wing, and clear vision. Land birds. Aquatic birds would not have returned. Birds that may be domesticated and having local attachments. Hence they would return to the ark. II. SENT FORTH. III. . Though Noah might not follow their far flight, they could see the huge ark, to which also their unerring instinct--perhaps supernaturally--would guide them. The joy of Noah on looking once more upon a branch of olive. One of the most beautiful and useful of trees also. Learn-- 1. Gratitude for that reason which adapts means to ends. 2. God’ s creatures thus employed in the service of man. 3. The ark a type of Christ; and the dove and olive branch, of the soul hastening with peaceful feelings and first fruits to Jesus. (J. C. Gray.)Raven and dove Noah sent out the raven first, probably because it had been the most companionable bird and seemed the wisest, preferable to “ the silly dove” ; but it never came back with God’ s message. And so has one often found that an inquiry into God’ s will, the examination, for example, of some portion of Scripture, undertaken with a prospect of success and with good human helps, has failed, and has failed in this peculiar raven like way; the inquiry has settled down on some worthless point, on some rotting carcase, on some subject of passing interest or worldly learning, and brings back no message of God to us. On the other hand, the continued use, Sabbath after Sabbath, of God’ s appointed means, and the patient waiting for some message of God to come to us through what seems a most unlikely messenger, will often be rewarded. It may be but a single leaf plucked off that we get, but enough to convince us that God has been mindful of our need, and is preparing for us a habitable, world. Many a man is like the raven, feeding himself on the destruction of others, satisfied with knowing how God has dealt with others. He thinks he has done his part when he has found out who has been sinning and what been the result. But the dove will not settle on any such resting place, and is dissatisfied until for herself she can pluck off some token that God’ s anger is turned away and that now there is peace on earth. And if only you wait God’ s time and renew your endeavours to find such tokens, some assurance will be given you, some green and growing thing, some living part, however small, of the new creation which will certify you of your hope. (M. Dods, D. D.)The bird on the mast A sailing vessel was driven before the hurricane--a white bird suddenly descended on the mast: the hearts of the crewwere cheered; hope dawned . . . Such consolation may be always mine! One bright, holy, faithful thought is my dove upon the mast. However sadly I toss over the waves of this troublesome, weary world, that gentle bird of paradise revives and strengthens me. It tells me that the storm will soon be over and gone, and the green land, with the singing of birds, is come. (Wilmott.) Genesis 8:9-12 But the dove found no rest for the sole of her foot and she returned unto him into the ark The dove’ s return to the ark I. LOOK AT THE DOVE SETTING OUT UPON HER VOYAGE OF . Why did she fly away? 1. Because she had wings. Natural instinct. So it is with us. Our soul has many thoughts and many powers which make the spirit restless. If we were without imagination, we might be content with the few plain truths which we have so well known and proved; but having an imagination, we are often dazzled by it, and we pant to know whether certain things which look like solid verities really are so. If we had no reason, but could abide entirely in a state of pure and simple faith, we might not be exposed to much of the restlessness which now afflicts us, but reason will draw conclusions, ask questions, suggest problems, raise inquiries, and vex us with difficulties. Therefore, because our souls are moved by so vast a variety of thoughts, and possess so many powers which are all restless and active, it is readily to be understood, that while we are here in our imperfect state, our spirits should be tempted to excursions of research and voyages of discovery, as though we sought after some other object of love besides the one who still is dearer to us than all the world besides. 2. Possibly there was another reason. This dove was once lodged in a dovecote. Yes, the dovecote still has its attraction. The best of men have still within them the seeds of those sins which make the worst of men so vile. I marvel not that the dove flew away from the ark when she recollected her dovecote, and I do not wonder that at seasons, the old remembrances get the upper hand with our spirit, and we forget the Lord we love, and have a hankering after sin. 3. Yet it would not be fair to forget that this dove was sent out by Noah; so that whatever may have been the particular motives which ruled the creature, there was a higher motive which ruled Noah who sent her out. Even so there are times when the Lord permits His people to endure temptation. II. Now MARK THE DOVE AS SHE FINDS NO REST. No rest outside of Christ for intellect, heart, conscience III. WHY THE DOVE COULD FIND NO REST FOR THE SOLE OF HER FOOT. 1. The dove had a will to find rest for the sole of her foot, but she could not. It is not from want of will that I am compelled to say I cannot find anything beneath these stars, nor within the compass of the skies, that can satisfy my soul’ s desires; I must get my God and have Him to fill my large expectations, or I shall not be content. I mention these things because people are apt to suppose that Christians are all a set of melancholy dyspeptics, who put up with religion because there is nothing else that helps to make them to be so happily miserable, and therefore they take to it as congenial with their melancholy disposition; but it is not so; we are a cheerful, genial race, and yet for all that we are not resting the sole of our foot anywhere in earthly things. 2. Again, the reason why the dove could find no rest, was not because she had no eye to see. I know not how far a dove’ s eye can discern, but it must be a very vast distance, perfectly incredible I should think. We see the dove sometimes mount aloft: we can see nothing, and yet she perceives her dovecote, and darts towards it. I know many Christians who are as quick in apprehension as refined in taste, and as ready to appreciate anything that is pleasurable as other men, and yet these men who are not fanatics, who are not shut up to a narrow range of things, but whose vision can take in the whole circle of sublunary delights, these men who have not only seen but even tasted, yet bear their witness that like the dove they can find no rest for the sole of their foot. 3. Moreover, the reason why the dove found no rest, was not because she had no wings to reach it. So the Christian has power to enter into the enjoyments of the world if he liked. Now, what was the reason then? It was not want of will, it was not want of eye, nor was it want of wing--what was it? The reason lay in this, that she was a dove. If she had been a raven, she would have found plenty of rest for the sole of her foot. It was her nature that made her unresting, and the reason why the Christian cannot find satisfaction in worldly things is because there is a new nature within him that cannot rest. “ Up! up! up!” cries the new heart, “ what hast thou to do here?” IV. Being disappointed, WHAT DID THE DOVE THEN DO? When she found there was no contentment elsewhere, what then? She flew back to the ark. Josephus tells us that the dove came back to Noah, with her wings and feet all wet and muddy. Some of you have grown wet and muddy. You have been trying to find rest in the world, Christian, and you have got mired with it. V. I want you now to turn your eye for a moment to THE VERY SCENE, So it seems to me to be, at the end of her return journey. Noah has been looking out for his dove all day long. Mark that: “ pulled her in unto him.” It seems to me to imply that she did not fly right in herself, but was too fearful, or too weary. Did you ever feel that blessed gracious pull, when your heart has been desiring to get near to Christ? Lord! pull me in. (C. H.Spurgeon.)The homebound dove--a lesson of faith God has designed but one resting place for the soul, and that is the restoration of peace between it and Himself. On Jesus’ breast we may lay our weary heads. Here at last the dove finds a sure perch. I. AS IT TO AND FRO, IT COULD FIND REST NOWHERE SAVE BY TO THE ARK. There, and only there, was rest. Oh, weary soul, have you Bet come to that point? You will not come until you give up all confidence in your self-power. II. “ When the dove came back, IT CAME WITHOUT . Bring no excuse. III. God had provided but ONE ARK. Only one name under heaven given among men, whereby we must be saved. IV. That ark had only ONE WINDOW AND THAT WINDOW WAS OPEN. A woman, who was striving to find rest for her soul, was sitting in her summer house, when in through an open door flew a bird. It was alarmed, and flew up toward the roof, and tried to get out at this window and at that. It flew from side to side until it panted with fright and weariness. The woman said, “ Poor bird, why do you not come down lower, then you would see this open door, and you could fly out easily?” But the bird kept wounding itself against the closed windows and at every crevice. At last its wings grew tired, and it flew lower and lower until it was on a level with the open door, when quickly it escaped, and soon its song was heard in the trees of the churchyard near by. A new light dawned upon the mind of the woman: “ I, like that poor bird, through my pride and self-sufficiency, have been flying too high to see the door which stands wide open.” Her heart was humbled, and soon she too was singing songs of gladness. (T. L.Cuyler, D. D.)If we, cannot be as we would, we must be as we can The ark to the dove was like a prison, a place of restraint, and not according to her kind, which was to fly abroad; yet, finding no rest, rather than she will perish, she returneth to the same again. It may teach us this, that better is a mischief than an inconvenience, if we cannot as we would, we must as we can. I speak it against all heathenish and unchristian like impatience. The heathens, rather than they would serve, they would kill themselves. And many in these days, rather than they will suffer what God imposeth, will do what God detesteth. Let it not be so. If we cannot be abroad and at liberty, because God’ s judgment against sin hath taken away our footing in such or such sort, whilst it shall please Him let us be content; return, as the clove did, to the place appointed, and thank Him for mercy even in that, that yet there we live, and are not destroyed as others have been. (Bishop Babington.)A quaint epitaph The following quaint epitaph has reference to a little girl buried at the age of five months: “ But the dove found no rest for the sole of her foot, and she returned unto him into the ark.” (Old Testament Anecdotes.)An olive leaf The olive leaf I. Let us look at the profound, far-reaching OF THE GREEN LEAF in the mouth of the dove, as the first production of a new and regenerated world. 1. In the first plaice, the green leaf is the great purifier of nature. This is one of the most important offices which it was created to fulfil. In the early ages of the earth, long before man came upon the scene, the atmosphere was foul with carbonic acid gases, so poisonous that a few inspirations of them would be sufficient to destroy life. These formed a dense covering which kept in the steaming warmth of the earth, and nourished a rank and luxuriant vegetation. Gigantic ferns, tree mosses, and reeds grew with extraordinary rapidity, and absorbed these noxious gases into their own structures, consolidating them into leaves, stems, and branches, which in the course of long ages grew and decayed, and by subtle chemical processes and mechanical arrangements were changed into coal beds under the earth. In this wonderful way two great results were accomplished at the same time and by the same means--the atmosphere was purified and made fit for the breathing of man, and animals useful to man, and vast stores of fuel were prepared to enable future generations to subdue the earth and spread over it the blessings of civilization. And what the green leaves of the early geological forests did for the primeval atmosphere of the world, the green leaves of our woods and fields are continually doing for our atmosphere still. They absorb the foul air caused by the processes of decay and combustion going on over the earth, and by the breathing of men and animals, and convert this noxious element into the useful and beautiful products of the vegetable kingdom. They preserve the air in a condition fit for human breathing. These considerations will show us how significant it was that the first object of the new world that was about to emerge from the flood should be a green leaf. It was a symbol, a token to Noah that the world would be purified from the pollution of those unnatural sins which had brought death and destruction upon it, and would once more be fitted to be the home of a peculiar people zealous of good works. What the green leaf is in nature the leaves of the tree of life are in the spiritual sphere. The gospel of Jesus Christ, which the Heavenly Dove carries to the homes and the hearts of men, is the great purifier of the world. 2. In the second place, the green leaf is the source of all the life of the world. It is by its agency alone that inert inorganic matter is changed into organic matter, which furnishes the starting point of all life. Nowhere else on the face of the earth does this most important process take place. Everything else consumes and destroys. The green leaf alone conserves and creates. In this light how suitable it was that an olive leaf freshly plucked should have been the first object brought to Noah in the ark! For just as the green leaf is the means in the natural world of counteracting all the destructive forces that are reducing its objects to dust and ashes, and clothing its surface with vegetable and animal life, so the olive leaf in the mouth of the dove spoke to Noah of the undoing of the work of destruction caused by the flood, and of the raising up of a new and fairer creation out of the universal wreck. And just as all this beautiful world of life and joy is the product of the work of the green leaf, so all that mankind has achieved and enjoyed since the flood--the great results of civilization and the still greater results of redemption--arose out of the work of grace whose dawning the green leaf intimated, and whose operation it typified. For sin and grace are in constant antagonism--like the force of the fire that burns everything to ashes, and the force of the green leaf that builds up life and beauty out of the ashes; and God has suffered sin to continue because He knows that grace can conquer it, strip its spoils, and convert its ruins into higher and nobler forms of life. 3. In the third place, the green leaf is the best conductor of electricity--that most powerful and destructive of all the forces of the earth. A twig covered with leaves, sharpened by nature’ s exquisite workmanship, is said to be three times as effectual as the metallic points of the best constructed rod. And when we reflect how many thousands of these vegetable points every large tree directs to the sky, and consider what must be the efficacy of a single forest with its innumerable leaves, or of a single meadow with its countless blades of grass, we see how abundant the protection from the storm is, and with what care Providence has guarded us from the destructive force. And was not that green leaf which came to Noah in the ark God’ s lightning conductor? Did it not bear down harmlessly the destructive power of heaven? Did it not assure Noah that the wrath of God was appeased, that the storm was over, and that peace and safety could once more be enjoyed upon the earth? And is not He to whose salvation that leaf pointed--who is Himself the “ Branch” --God’ s lightning conductor to us? He bore the full force of the Father’ s wrath due to sin; He endured the penalty which we deserved; and having smitten the shepherd, the sheep for whom He laid down His life are deathless and unharmed. He is now our refuge from the storm; and under His shadow we are safe from all evil. 4. In the fourth place, the green leaf is the source of all the streams and rivers in the world. It is by the agency of the leaf that water circulates as the life blood of the globe. And how appropriately in this light did the green leaf come to Noah as the earnest and the instrument of the rearrangement of a world which had been reduced to a desert by the punishment of man’ s sin! That leaf assured him that the old rivers would flow again; that the former fields would smile anew; that the forests would, as in previous times, cover the earth with their shadow; and that all the conditions of seed time and harvest, and of a pleasant and useful home for man, would be present as of yore. And is not the Heavenly Dove bringing to us in the ark of our salvation a leaf of the tree of life, whose leaves are for the healing of the nations, as a token that beyond the destructive floods of earth, beyond the final conflagration in which all things shall be burned up, the river of life will flow again; and amid the green fields of the paradise restored the Lamb shall lead us to living fountains of waters, and God shall wipe away all tears from our eyes? 5. In the fifth place, the green leaf is the type upon which the forms of all life are moulded, All organisms, whether animal or vegetable, are similar in their elementary structure and form; and the most complicated results are attained by the simplest conceivable means, and that without the slightest violation of the original plan of nature. Thoreau has said that the whole earth is but a gigantic leaf, in which the rivers and streams resemble the veins, and the mountains and plains the green parts: And did not He who sent the dove with the olive leaf to Noah thereby assure him that out of that leaf would be evolved the whole fair world of vegetable and animal life, which for a while had perished beneath the waters of the flood; that it would be reconstructed upon the old type and developed according to the old pattern? And did not He who developed this great world of life out of the single leaf develop all the great scheme of grace, all the wondrous history of redemption, out of the first simple promise to our first parents after their fall? Amid all the varying dispensations of His providence He has been without variableness or shadow of turning, unfolding more and more the germinating fulness of the same glorious plan of grace. II. Of all the green leaves of the earth it was MOST FITTING THAT THE OLIVE LEAF SHOULD HAVE BEEN as the first product of the new restored world. The olive tree spreads over a large area of the earth; it combines in itself the flora of the hills and the plains. It clothes with shade and beauty and slopes where no other vegetation would grow. It extracts by a vegetable miracle nourishment and fatness from the driest air and the barest rock; on it may be seen at the same time opening and full-blown blossoms, and green and perfectly ripe fruit. Each bough is laden with a wealth of promise and fulfilment; beauty for the eye and bounty for the palate. No tree displays such a rich profusion and succession of flowers and fruits. It is the very picture of prosperity and abundance. Its very gleanings are more plentiful than the whole harvest of other trees. It strikingly illustrates, therefore, the overflowing goodness of the Lord, to whom belong the earth and the fulness thereof. What the olive leaf began in Noah’ s case was consummated under the olive trees of Gethsemane. He who destroyed the antediluvian sinners by the flood endured the contradiction of greater and more aggravated sinners against Himself. He who sent the flood as a punishment for sin, now suffered it Himself in a more terrible form as an atonement for sin. The olive leaf of Noah’ s dove showed that God’ s strange work was done, and that He had returned to the essential element of His nature, and love shone forth again. The olive leaves of Gethsemane, that thrilled with the fear of the great agony that took place beneath them, tell us that “ God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” What sweeter message, what dearer hope, could come to us in our sins and sorrows than this! (H. Macmillan, D. D.)Lessons 1. God’ s delay of answer and His saints waiting are fitly coupled. 2. God’ s gracious ones are of a contented, waiting and hoping frame. 3. Faith will expect from seven to seven, from week to week, to receive answers of peace from God. 4. After waiting, faith will make trial of lawful means again and again. It will add messenger to messenger (Genesis 8:10). 5. Waiting believers shall receive some sweet return by use of means in God’ s time. 6. He that sends out for God is most likely to have return from Him. 7. Visible tokens of God’ s wrath ceasing sometimes He is pleased to vouchsafe to His. 8. It concerns God’ s saints to consider His signal discoveries of grace, to know them, and gather hope and comfort from them. (G. Hughes, B. D.)Servants good and bad First, mark the often sending of the dove, when the raven goeth but once. It showeth the difference of a good servant and a bad. The first is often used, because he is faithful and true; the latter but once, because then he is found to be a raven, more heeding the carrions that his nature regardeth than performing his message which his sender desireth. The praise of these two fowls, how they differ in this place for their service we all see, and it should thus profit us as to prick us to the good and affray us from the evil. In some place or other we are all servants, as these fowls were, to God, to prince, to master, to some or other. Let us be doves, that they may often use us; let us not be ravens, that they may justly refuse us. Secondly, in the dove’ s not returning any more let us mark a type of the saints of God, that having sundry times discharged the truth of their places, as the dove did, at last have their departure out of the ark--that is, out of this life and Church militant--and, finding rest for their foot in God’ s blessed kingdom, return no more to the ark again, but there continue and abide forever. (Bp. Babington.)The returning dove Noah stayed upon this seven days, and then sent out the dove again, saith the text, which returned to him in the evening, bringing in her mouth an olive leaf which she had plucked, whereby Noah knew the waters were abated. This dove may note the preachers also of the Word again, who bring in their mouths some good tidings to the ark--that is, to the Church; and every good news may be compared also to an olive leaf, and the tellers to doves. That good news that the women brought to the disciples, that Christ was risen, was like an olive leaf in their mouths, and they like this dove in this place. So all others. Read 2 Kings 7:1-20, of the good news of the lepers, and 2 Samuel 18:27. “ He is a good man,” saith David, “ and cometh with good tidings.” So good men and women have words of comfort in their mouths, when others have the poison of asps under their tongues; they have olive leaves to cheer up Noah and his company withal, when others have wormwood and gall to make their hearts ache with the bitterness thereof. Such does God make us evermore, and if this be regarded of us, we will endeavour it. (Bp. Babington.) Genesis 8:13-14 Noah removed the covering of the ark Noah’ s first consciousness of safety after the deluge I. He would probably be impressed with the OF THE HE HAD ESCAPED. The roaring waters had subsided, but they had wrought a terrible desolation, they had reduced the earth to a vast charnel house; every living voice is hushed, and all is silent as the grave. The patriarch, perhaps, would feel two things in relation to this calamity. 1. That it was the result of sin. 2. That it was only a faint type of the final judgment. II. He would probably be impressed with the OF THE . How would he admire the ark that had so nobly battled with the billows and so safely weathered the storm! 1. This expedient was Divine. Christianity, the great expedient for saving souls from the deluge of moral evil, is God’ s plan. “ What the law could not do, in that it was weak through the flesh.” Philosophy exhausted itself in the trial. 2. This expedient alone was effective. When the dreadful storm came, we may rest assured that every one of that terror-stricken generation would seize some scheme to rescue him from the doom. “ There is no other name,” etc. 3. The expedient was only effective to those who committed themselves to it. III. He would probably be impressed with the WISDOM OF HIS FAITH IN GOD. He felt now-- 1. That it was wiser to believe in the Word of God than to trust to the conclusions of his own reason. 2. That it was wiser to believe in the Word of God than to trust to the uniformity of nature. 3. That it was wiser to believe in God’ s Word than to trust to the current opinion of his contemporaries. (Homilist.)Lessons 1. The giving in of one step of mercy maketh God’ s saints to wait for more. 2. God’ s gracious ones desire to let patience have its perfect work towards God. 3. The saint’ s disposition is to have experience of mercy by trying means, as well as to wait for it. 4. In the withholding of return of means may be the return of mercy. Though the dove stay, yet mercy cometh. 5. Providence promotes the comfort of saints when He seems to stop them, as in staying the clove (Genesis 8:12). 6. As times of special mercy are recorded by God, so they should be remembered by the Church. 7. At His appointed periods God measures out mercy unto His Church. 8. The saints’ patient waiting would God have recorded, as well as His performing mercies. 9. As mercies move to God’ s Church, so He moveth His saints to remove veils and meet them. 10. Manifestations of mercies God vouchsafeth His, as well as mercy itself. 11. Several periods of time God takes to perfect salvation to His Church. 12. After all patient waiting, in God’ s full time full and complete mercy and salvation is given into His Church (Genesis 8:13). (G. Hughes, B. D.) Genesis 8:15-19 Noah went forth Man’ s going forth after the judgments of God - I. THAT HE GOES FORTH UPON THE DIVINE COMMAND (Genesis 8:15-17). 1. That Noah was counselled to go forth from the ark on a day ever to be remembered. 2. That Noah was commanded to go forth from the ark when the earth was dry. II. THAT HE GOES FORTH IN SPIRIT. We can readily imagine that Noah would go forth from the ark in very reflective and somewhat pensive mood. 1. He would think of the multitudes who had been drowned in the great waters. 2. He would think of his own immediate conduct of life, and of the future before him. III. THAT HE GOES FORTH IN COMPANY WITH THOSE WHO HAVE SHARED HIS SAFETY. 1. He goes forth in company with the relatives of his own family. God permitted the family of Noah to be with him in the ark, to relieve his solitude, to aid his efforts, to show the protective influence of true piety; and now they are to join him in the possession of the regenerated earth, that they may enjoy its safety and aid its cultivation. 2. He goes forth in company with the life-giving agencies of the universe. (J. S.Exell, M. A.) Genesis 8:20 And Noah builded an altar unto the Lord Noah’ s sacrifice I. THERE IS AN EVIDENT BETWEEN THE OF NOAH AND THOSE OF CAIN AND ABEL. Here, under God’ s guidance, the mound of turf gives place to the altar which is built. An idea is discovered in the dignity of the inferior creatures; the worthiest are selected for an oblation to God; the fire which consumes, the flame which ascends, are used to express the intention of him who presents the victim. II. WE MUST FEEL THAT THERE WAS AN INWARD IN THE HEART OF MAN corresponding to this progress in his method of uttering his submission and his aspirations. Noah must have felt that he was representing all human beings; that he was not speaking what was in himself so much as offering the homage of the restored universe. III. THE OF IS LAID IN THE FIXED WILL OF GOD; in His fixed purpose to assert righteousness; in the wisdom which adapts its means to the condition of the creature for whose sake they are used. The sacrifice assumes eternal right to be in the Ruler of the universe, all the caprice to have come from man, from his struggle to be an independent being, from his habit of distrust. When trust is restored by the discovery that God means all for his good, then he brings the sacrifice as a token of his surrender. (F. D. Maurice, M. A.)I. That worship should succeed every act of Divine deliverance. Sacrificial worship The text teaches--II. That sacrifice is the only medium through which acceptable service can be rendered. Noah’ s sacrifice expressed-- 1. A feeling of supreme thankfulness. 2. A feeling of personal guilt. III. That no act of worship escapes Divine notice. IV. That human intercession vitally affects the interests of the race. (J. Parker, D. D.)The devout conduct of a good man after a special deliverance from imminent danger I. THAT NOAH HIS AS FROM GOD. II. THAT NOAH OFFERED TO GOD A IN TOKEN OF HIS . 1. This sacrifice was the natural outcome of Noah’ s gratitude. 2. This sacrifice was not precluded by any excuse consequent upon the circumstances of Noah. III. That the sacrifice of Noah was TO GOD AND OF FURTHER EVIL TO THE WORLD. 1. It was fragrant. 2. It was preventive of calamity. 3. It was preservative of the natural agencies of the universe. (J. S.Exell, M. A.)Noah’ s offering on coming forth from the ark, and its results I. THE ON WHICH THIS WAS MADE. 1. How impressively would Noah and his family be reminded of the Divine forbearance which had been displayed to the whole world. 2. With what solemn awe would Noah and his family now view the earth bearing on every part of its surface the marks of recent vengeance. 3. With what adoring and grateful feeling would Noah and his family view their own preservation on this occasion. II. ITS NATURE. 1. An expression of gratitude. 2. An acknowledgment of dependence. 3. A lively exhibition of his faith in the future atonement, as well as an appropriate testimony that his recent preservation was owing to the efficacy of that atonement. III. ITS RESULTS. 1. The offering was accepted. 2. The promise which was given. 3. The covenant which was made. (Sketches of Sermons.)Priest, altar, sacrifice 1. A believing priest. 2. A sanctified altar. 3. A clean sacrifice. 4. A type of Christ. (J. S. Exell, M. A.)Fragrant offerings I. NOAH’ S . 1. Observe WHAT HE OFFERED. (1) Burnt offerings. (2) Clean beasts. 2. See how he offered. (1) Voluntarily. (2) Promptly. (3) Liberally. (4) Simply. II. THE LORD’ S THEREOF. 1. The Lord accepts a limited offering, if it be our best. 2. It is the sacrifice of faith which pleases God. 3. The Lord loves gratitude in return for mercies received. 4. The Lord visits the remnant of His people where there is family devotion. 5. In seeking to please God, the Christian secures richest blessings. (The Congregational Pulpit.)Noah’ s sacrifice blessing the world; and God’ s decree for all nature I. THE OF NOAH’ S AND ITS TYPICAL IMPORT. 1. Look at the acceptance of Noah’ s sacrifice. 2. Noah’ s sacrifice was typical of Christ’ s, and like His brought a blessing on the world. II. THE WISE ECONOMY OF GOD, IN HIS WISE LAWS OF NATURE FOR . 1. The wisdom and benevolence of God are visible in the variety of the seasons, and in the profusion of earthly blessings. 2. The wisdom of God is visible for faith in all His providential arrangements for the good of the world. III. . 1. Reflect that it is because of Christ’ s sacrifice the whole world is blessed. 2. Reflect how God deals with sinful men in great long suffering mercy. 3. Reflect and remember that the Lord Jesus shall stand like Noah, when a deluge of fire rolls over this world. (J. G. Angley, M. A.)The worshippers of the new world 1. It was an altar of obedience. With Noah the will of God was paramount. What is religion but obedience?--“ the obedience of faith” --of which the entire simplicity constitutes its true perfection. Noah’ s career in the new world began in the spirit of essential obedience. At the command, “ Go forth,” the Ark is deserted; and, doubtless, in the spirit of faith the altar was erected. 2. It was an altar of gratitude and dedication. Noah was grateful to his Almighty Friend; and, as gratitude is a quality which loses its fragrance by delay, so he postponed every business and consideration to the thankful acknowledgment of his mercies. 3. It was an altar of propitiation. This is its most important feature. Worship and sacrifice are incorporated and identified from the beginning of the world. Man was always a sinner. He could never approach his Maker in any other character. 4. The altar of Noah was a family altar. He was the priest of his family. He required their presence before the throne of grace. He persuaded them to assist in praising God, and in making a covenant by sacrifice. A family altar is, transcendently and incalculably, a family blessing. With Noah, the worship of God was the first business he attended to. He lacked neither calls of necessity nor momentous cares; but he postponed all ether considerations to the service of God. Not like the majority amongst us, who fancy that they have too much to do to devote any time to religion. In the patriarch’ s worship there was no trace of selfishness. Many think there is no worship like free worship, and are most willing to pray where they have little to pay. What a reproof may they find in Noah! The seventh part of his whole stock and substance he dedicated to God. He reasoned not about future wants, but made an instant and “ a whole burnt offering” to his Maker. He did it because it was God’ s appointment. (C. Burton, LL. D.) Genesis 8:21 The Lord smelled a sweet savour The sweet savour How important is it, that this truth shall be as a sun without a speck before us! Hence the Spirit records that, when Noah shed the blood which represented Christ, “ The Lord smelled a sweet savour. ” Thus the curtains of God’ s pavilion are thrown back; and each attribute appears rejoicing in redemption. The Lamb is offered, and there is fragrance throughout heaven. First, let Justice speak. Its claim strikes terror. It has a right to one unbroken series of uninterrupted obedience through all life’ s term. Each straying of a thought from perfect love incurs a countless debt. Here Jesus pays down a death, the worth of which no tongue can reckon. Justice holds scales, which groan indeed under mountains upon mountains of iniquity: but this one sacrifice more than outweighs the pile. Thus Justice rejoices, because it is infinitely honoured. Next, there is a sweet savour here to the Truth of God. If Justice is unyielding, so too is Truth. Its yea is yea; its nay is nay. It speaks, and the word must be. Heaven and earth may pass away, but it cannot recede. Now its voice is gone forth, denouncing eternal wrath on every sin. Thus it bars heaven’ s gates with bars of adamant. In vain are tears, and penitence, and prayers. Truth becomes untrue, if sin escapes. But Jesus comes to drink the cup of vengeance. Every threat falls on His head. Truth needs no more. It claps the wings of rapturous delight, and speeds to heaven to tell that not one word has failed. Need I add that Jesus is a sweet savour to the holiness of God. Sweet too is the savour which mercy here inhales. Mercy weeps over misery. In all afflictions it is afflicted. Is tastes the bitterest drop in each cup of woe. But when anguish is averted, the guilty spared, the perishing rescued, and all tears wiped from the eyes of the redeemed, then is its holiest triumph. (Dean Law.)What does God see in the sacrifice of His Son to please Him? 1. The reflection of His own love. 2. The vindication of His righteousness. God prescribes the sacrifice in order that He may be just when He justifies (Romans 3:25-26). 3. The willingness of the self-devotion. 4. The prospect of pure service. Human nature, in Christ’ s obedience and death, is purified and restored. Noah’ s sacrifice might be compared to a morning prayer at the dawn of a new epoch in human history. It was a dedication of restored humanity to the service of God, the Deliverer. The hope of the human race consists in possessing acceptable access unto God. This we have in Jesus Christ, by the Holy Spirit (Ephesians 2:18; Ephesians 3:12; Hebrews 10:19-22). (W. S. Smith, B. D.)The imagination of man’ s heart is evil from his youth Man’ s tendency to go wrong I. These words were said by our Maker more than four thousand years ago, and they have been true ever since down to this very hour. There is so much more bad than good in us that we should certainly go wrong if left to ourselves, and the bias of our nature to evil is so strong that it can only be corrected by changing the very nature itself; or, in the words of Scripture, by being born again of the Spirit. Everything is properly called good or evil according as it answers or defeats the purpose for which it was made. We were made for our Maker’ s glory, after His own image, that we should make His will the rule of our lives, and His love and anger the great objects of our hope and fear; that we should live in Him, and for Him, and to Him, as our constant Guide and Master and Father. If we answer these ends, then we are good creatures; if we do not, we are bad creatures. Nor does it matter how many good or amiable qualities we may possess; like the blossoms or leaves of a barren fruit tree, we are bad of our kind if we do not bring forth fruit. II. Now, instead of living to God, we by nature care nothing about God; we live as if we had made ourselves, not as if God had made us. This is the corruption of our nature, which makes us evil in the sight of God. Christ alone can make us sound from head to foot. He alone can give us a new and healthy nature; He alone can teach us so to live as to make this world a school for heaven. All that is wanted is that we should see our need of Him, and fly to Him for aid. (T. Arnold, D. D.)Human depravity and Divine mercy I. A MOST PAINFUL FACT. Man’ s nature is incurable. The statement of Scripture is corroborated by-- 1. The confessions of God’ s people. 2. Our own observation. II. GOD’ S . Good reasoning, but most extraordinary. He says, “ I will not again curse the ground any more for man’ s sake; for the imagination of man’ s heart is evil from his youth.” Strange logic! In the sixth chapter, He said man was evil, and therefore He destroyed him. In the eighth chapter, He says man is evil from his youth, and therefore He will not destroy him. Strange reasoning! to be accounted for by the little circumstance in the beginning of the verse, “ The Lord smelled a sweet savour.” There was a sacrifice there; that makes all the difference. When God looks on sin apart from sacrifice, Justice says, Smite! Smite! Curse! Destroy!” But when there is a sacrifice God looks on us with eyes of mercy, and though Justice says, “ Smite!” He says, “ No, I have smitten My dear Son; I have smitten Him, and will spare the sinner.” Rightly upon the terms of Justice, there is no conceivable reason why He should have mercy upon us, but grace makes and invents a reason. III. . If the heart be so evil, then it is impossible for us to enter heaven as we are. Another step; then it is quite clear that if I am to enter heaven no outward reform will ever do it, for if I wash my face, that does not change my heart. (C. H. Spurgeon.)Man’ s natural imaginations I. OF MAN’ S NATURAL GOD. 1. Of this thought there is no God. 2. That the word of God is foolishness. 3. I will not obey God’ s word. 4. It is a vain thing to worship God. 5. Of man’ s thought of distrust--God will not regard, or be merciful to me. II. OF MAN’ S NATURAL AGAINST HIS 1. Thoughts of dishonour. 2. Thoughts of murder. 3. Thoughts of adultery. III. OF MAN’ S NATURAL HIMSELF. 1. Man’ s proud thoughts of his own excellency. 2. Man’ s proud thoughts of his own righteousness. 3. Man’ s thought of security in the day of peace. IV. OF THE WANT OF GOOD IN EVERY MAN . 1. Good thoughts about temporal things are much wanting. 2. In spiritual things they are much wanting. 3. The fruits of this want of good thoughts. 4. The timely preventing of evil thoughts by good parents and teachers. 5. The repentance of evil thoughts. V. RULES FOR THE OF EVIL . 1. They must be brought into obedience to God. 2. The guarding of our hearts. 3. The consideration of God’ s presence. 4. The consideration of God’ s judgments. (W. Perkins.)Punishment not reformative The first thing we learn after this solemn declaration is that there is to be no more smiting of every living thing, plainly showing that mere destruction is a failure. I do not say that destruction is undeserved or unrighteous, but that it is, as a reformative arrangement, a failure as regards the salvation of survivors. We can see men slain for doing wrong, and can in a day or two after the event do the very things which cost them their lives! It might be thought that one such flood as this would have kept the world in order forever, whereas men now doubt whether there ever was such a flood, and repeat all the sins of which the age of Noah was guilty. You would think that to see a man hanged would put an end to ruffianism forever; whereas, history goes to show that within the very shadow of the gallows men hatch the most detestable and alarming crimes. Set it down as a fact that punishment, though necessary even in its severest forms, can never regenerate the heart of man. From this point, then, we have to deal with a history the fundamental fact of which is that all the actors are as bad as they can possibly be. “ There is none righteous, no not one.” “ There is not a just man upon the earth that doeth good and sinneth not.” (J. Parker, D. D.)The end answered by the deluge It must have been a day of intense solemnity; and if ever men could be struck with awe, if ever men could feel their spirits bowed down and overwhelmed by the tremendousness of God--those who now presented that sacrifice, the lonely wreck of anunnumbered population, must have crouched, and trembled, and been full of the most earnest humility. And possibly they might have thought that, since the wicked were removed, a moral renovation would pass over mankind, and that themselves and their posterity would differ altogether from the ungodly race which had perished in the waters. It could not have seemed improbable that, after removing the multitude which had provoked Him by their impieties, God would raise up a people who should love Him and honour Him, seeing that, if there was to be the same provocation of wickedness, there was nothing to be looked for but a recurrence of the deluge; and if this earth were to be again and again the theatre of the same provocations and the same vengeance, it would be hard to say why God spared a remnant, or why He allowed the rebellious race to be continued and multiplied. Yet, however natural it might have been for Noah and his sons to calculate on a moral improvement in the species, it is certain that after the flood, men were just the same fallen creatures that they had been before the flood. There had been effected no change whatever on human nature, neither had God destroyed the wicked, expecting the new tenantry would be more obedient and more righteous than the old. And it is every way remarkable, that the reason which is given why God sent one deluge is given as the reason why God sent not a second deluge. He sent one flood because “ the imagination of man’ s thoughts was only evil continually” ; and He resolved that He would not send another flood because--or, at least, though--this evil imagination remained unsubdued. Now, it is scarcely necessary for us to remark that wickedness must at all times be equal in God’ s sight; and that however various the modes by which He sees fit to oppose it, He is alike earnest in punishing it. Why, then, did He not follow the same plan throughout? Or why did He administer once that punishment which He thought fit not to repeat? Such questions, you observe, are not merely speculative. If God Himself had not given the same reason for sparing as for smiting, we might have thought that the flood had made a change in the moral circumstances of our race, and there was not again the same intense provocation; but when we hear from the lips of Jehovah Himself, that there was precisely as much after the deluge as before, yea, that He refrained from cursing in the face of that very wickedness, we are only endeavouring to be wise up to what is written in searching out the reason for the change in God’ s conduct. I. SINCE A FLOOD WAS AS MUCH CALLED FOR TWICE AS ONCE, WHY SHOULD IT HAVE BEEN SENT ONCE, THE BEING JUST THE SAME, AND YET THE DEALING MOST ? WAS ANY END BY THE DELUGE? Now, our first thought on finding that there was just the same reason for destroying the world twice as for destroying it once is, that no end was answered by the deluge which might not have been answered without a deluge. But though it is most certain that there was as much provocation after as before the deluge, it is a most unwarranted conclusion that no great ends were answered by the deluge. The deluge was God’ s sermon against sin, whose echoes will be heard until the consummation of all things. We give no harbourage for a moment--we know there could be nothing more false than the opinion--that the antediluvians must have been more wicked than ourselves because visited with signal and unequivocal punishment: but if you infer from this that the flood was unnecessary, that the antediluvians might as well have been spared as their successors, we at once deny the conclusion. Had there never been a flood, we should have wanted our most striking attestation to the truth of the Bible. We are prepared to contend that, in bringing water upon the earth, God was wondrously providing for the faith of every coming generation, and was writing in characters which no time can efface, and no ingenuity prove to be forgeries, that He hates sin with perfect hatred, and will punish it with rigid punishment. But it is important to bear in mind that, when God visibly interferes for the punishment of wickedness, there are some ends of His moral government to be answered, over and above that of the chastisement of the unrighteous. Ordinarily God delays taking vengeance till the last day of account; and we judge erroneously if we judge from God’ s dealings with man on this side eternity. When there is a direct interposition, such as the deluge, we may be sure it answers other designs besides that of punishing unrighteousness: and before, therefore, we can show that there was the same reason for a second deluge as for one, we must not only show there was the same amount of wickedness, and the same evil in the imagination of the heart--we must show there was the same end of moral government to be answered, over and above that of the punishment of the rebellious. And here it is you will feel established in the belief that a great lesson was recorded as to God’ s hatred of sin, and His determination to destroy, sooner or later, the impenitent. And God furnished this lesson, so that ages have obliterated no letter of the record, by bringing a flood on the earth, and burying in the womb of waters the unnumbered tribes that crowded its continents. But the lesson required not to be repeated; it was sufficient that it should be given once--sufficient, seeing that it is still so powerful and persuasive that it leaves inexcusable all who persist in rejecting it. II. We propose to seek an answer to the inquiry, WHETHER LONG CAN PRODUCE THE SAME RESULTS AS . And this, after all, is the question most forcibly presented in our text. Whether God smites, or whether He spares, we know He must have the same objects in view--the promotion of His own glory and the well-being of the universe. But how comes it, then, to pass that it was best at one time to smite, and at another time to spare? We have given a reason for one deluge, which could not be given for a second. The lesson of the deluge was to be spread over the whole surface of time; and thus the one act of punishment was to have its effect throughout the season of long suffering. Punishment was a necessary preliminary to long suffering, to prevent the abuse of long suffering. God is only taking consecutive steps in one and the same design; and if we are right in saying that punishment was necessarily preliminary to long suffering, than even a child can perceive that God was only acting out the same arrangement when He said, “ I will not spare,” and when He said, “ I will spare, for the imagination of man’ s heart is evil.” It is as though He said, “ I might send flood after flood, and leave again only an insignificant fraction of the population; but the evil lies deep in the heart, and would not be swept away by the immensity of waters. I might deal with succeeding generations as I have with this very one; and as soon as the earth sent up new harvests of wickedness, I might come forth, and put in the scythe of My vengeance; but after all there would be no renovation, and evil would still be predominant in this section of the creation. Therefore I will be long suffering; nothing but longsuffering can affect My purpose, for nothing but an atonement can reconcile the fallen; and long suffering is nothing but the atonement anticipated. I will not, then, again curse the ground, for man’ s imaginations are evil. I will not curse--the evil will not be grappled with by the curse--the evil would not go away before the curse. If the evil were not in the very heart, it might be eradicated by judgment; if it were not engraven into the very bone and sinew and spirit, it might be washed out by the torrent; and I would again curse. But it is an evil for which there must be expiation; it is an evil which can only be done away by sacrifice, it is an evil which can only be exterminated by the entering in of Deity into that nature.” It is thus that, so far as we can judge, without overstraining the passage, the corruption of human nature will furnish a reason why there was no repetition of the deluge. God’ s object was not to destroy, but to reconcile the world: and the reconciliation could not be effected by judgments; the machinery must be made up of mercies. Judgments might make way for mercies, but they could not do the work of mercies. Punishment was preliminary to sparing, but punishment continued would not have effected the object of the Almighty. So that long suffering was the only engine by which the machinery could be mastered. The whole of Christ’ s work was gathered, so to speak, into long suffering. III. But who can give himself to an inquiry which has to do with the cause or reason of the deluge, and not feel his attention drawn to the TYPICAL of that tremendous event? The history of the world before the flood is nothing but the epitome of the history of the world up to that grand consummation, the second coming of the Lord. And if we wanted additional reasons why one deluge should be sent and not a second, we might find it in the fact that all the affairs of time shall be wound up by a single visitation. The antediluvian world had been dealt with by the machinery of the most extensive loving kindness: the Almighty had long borne with the wickedness of the earth; and it was not till every overture had been despised that He allowed Himself to strike. Shall it not be thus with the world of the unrighteous? Wonderful has been the long suffering of the Almighty: and as there has gone on the building of the ark--as the Church of Christ has been gathered and cemented and enlarged, the voice and entreaties of ministers and missionaries have circulated through Christianity; and the despiser has been continually told, sternly, and reproachfully, and affectionately, that a day will yet burst upon the creation, when all who are not included in the ark shall be tossed on the surges and buried in the depths of a fiery sea. But as the time of the end draws near, the warning will grow louder, and the entreaty more urgent, that all men put away their wickedness, and prepare themselves for meeting their Judge. (H. Melvill, B. D.) Genesis 8:22 While the earth remaineth, seed time, and harvest, and cold and heat, and summer and winter, and day and night shall not cease.The sermon of the seasons I. In the text there is A SOLEMN HINT OF WARNING. “ While the earth remaineth.” 1. It is implied that the earth will not always remain. 2. The time when the earth shall no longer remain is not mentioned. The uncertainty of the end of all things is intended to keep us continually on the watch. 3. Let me further remark that the day when the remaining of the earth shall cease cannot be very far off; for according to the Hebrew, which you have in the margin of your Bibles, the text runs thus: “ As yet all the days of the earth, seed time and harvest shall not cease.” The “ while” of the earth’ s remaining is counted by days; not even months or years are mentioned, much less centuries. II. Thus, then, there is a hint of warning in our text; but secondly, there is A OF PROMISE, rich and full of meaning: “ While the earth remaineth, seed time and harvest, cold and heat, winter and summer, and day and night shall not cease.” It is a promise concerning temporal things, but yet it breathes a spiritual air, and hath about it the smell of a field that the Lord hath blessed. 1. This promise has been kept. It is long since it was written, it is longer still since it was resolved upon in the mind of God; but it has never failed. There have been times when cold has threatened to bind the whole year in the chains of frost; but genial warmth has pushed it aside. The ordinances of heaven have continued with us as with our fathers. 2. So long-continued is the fulfilment of this promise, and even this race of unbelievers has come to believe in it. We look for the seasons as a matter of course. Why do we not believe God’ s other promises? 3. Brethren, we have come not only to believe this promise as to the seasons and to make quite sure about it, but we practically act upon our faith. The farmers have sown their autumn wheat, and many of them are longing for an opportunity to sow their spring wheat; but what is sowing but a burial of good store? Why do husbandmen hide their grain in the earth? Because they feel sure that seed time will in due time be followed by harvest. Why do we not act in an equally practical style in reference to the rest of God’ s promises? True faith makes the promises of God to be of full effect by viewing them as true and putting them to the test. 4. If a man did not act upon the declaration of God in our text, he would be counted foolish. Equally mad are they who treat other promises of God as if they were idle words; no more worthy of notice than the prophecies of a charlatan. 5. Let me close this point by noticing that, whether men believe this or not it will stand true. A man says there will be no winter, and provides no garments; he will shiver in the northern blast all the same when December covers the earth with snow. III. There is also in the text, I think, A OF . Reading these words, not as a philosophical prediction, but as a part of the Word of God, I see in them a moral, spiritual, and mystical meaning. 1. While the earth remaineth there will be changes in the spiritual world. “ While the earth remaineth, seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease.” No one of these states continues; it comes and goes. The seasons are a perpetual procession, an endless chain, an ever-moving wheel. Such is this life: such are the feelings of spiritual life with most men: such is the history of the Church of God. It will be so while the earth remaineth, and we remain partakers of the earth. 2. Yet there will be an order in it all. Cold and heat, and summer and winter, and day and night, do not come in a giddy dance or tumultuous hurly burly; but they make up the fair and beautiful year. Chance has no part in these affairs. So in the spiritual kingdom, in the life of the believer, and in the history of the Church of God, all things are made to work for good, and the spiritual is being educated into the heavenly. 3. Great rules will stand while the earth abideth, in the spiritual as well as in the natural world. For instance, there will be seed time and harvest, effort and result, labour and success. IV. Last of all, I want you to regard my text as A TOKEN FOR THE OF OUR FAITH. “ While the earth remaineth, seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease.” And they do not. In this fact we are bidden to see the seal and token of the covenant. (C. H. Spurgeon.)The harvest I. A FOR GOD’ S . The return of harvest speaks to you in language not to be mistaken. “ Hold fast the profession of your faith without wavering; for He is faithful that has promised.” “ My covenant will I not break, saith the Lord; nor alter the thing that has gone out of My lips.” “ But,” you will say perhaps, “ it is not God’ s faithfulness I question--I doubt His mercy. The Word of the Lord, that shall stand; but ‘ Hismercy is in the heavens.’ It reacheth not to me.” And why not? What but mercy, infinite mercy, so prevailed with the Almighty that He should promise “ seed time and harvest” so long as the earth endureth! II. THE HARVEST IS A FIGURE OF THE OF ALL THINGS. 1. The end of the world is as sure as the harvest. 2. As in harvest the reaper casts aside the weed, so every false professor will be “ cast into outer darkness,” while the righteous will “ shine forth as the sun in the kingdom of their Father.” “ Whoso hath ears to hear, let him hear.” 3. Again, it is in harvest we receive of that we have sown; and it is in harvest we see the end of the husbandman’ s labour--why he hath so long “ waited for the early and latter rain.” And so in the end of the world. Then is it that we shall see the purposes for which the world was made, and wherefore it has been sustained so long. Then we shall see the long suffering of God, and wherefore He hath borne with us so long. (W. M.Mungeain, B. A.)The duty of thanksgiving for the harvest I. WHEN WAS THIS PROMISE GIVEN? Immediately after the deluge. In wrath God remembered mercy. II. WHAT WOULD HAVE BEEN THE RESULT, IF GOD HAD GIVEN US AND NOT MERCY? If the covenant with the seasons had been suspended, all happiness and comfort must have been instantly paralysed, and all animal life extinguished; existence would no longer have been possible, and your palaces, mansions, and cottages would have been mere sepulchres, full of dead men’ s bones. III. But thirdly, let us inquire WHETHER A TIME IS NOT COMING WHEN SEED TIME AND HARVEST, HEAT AND COLD, SUMMER AND WINTER, DAY AND NIGHT, WILL CEASE? Yes, the covenant in the text is limited in time, it holds good only “ whilst the earth remaineth.” Let this consideration lead us to seek an interest in the better covenant, founded on better promises, and which lasts for eternity; and let us rest our hopes on that firm foundation. (H. Clissold, M. A.)Lessons from the harvest 1. Every harvest teaches the fact of God’ s wise providence. 2. Every harvest teaches the fact of God’ s definite purpose. One vast magnificent purpose has kept everything in exact order during all these years of Divine fidelity. 3. God expects every one of His creatures to be as faithful to a purpose as He Himself has been. (C. S. Robinson, D. D.)God’ s goodness in nature Once there was a peasant in Switzerland at work in his garden very early in the spring. A lady passing said, “ I fear the plants which have come forward rapidly will yet be destroyed by frost.” Mark the wisdom of the peasant:--“ God has been our Father a great while,” was his reply. What faith that reply exhibited in the olden promise, “ While the earth remaineth,” etc. Cold needful A minister going to church one Lord’ s Day morning, when the weather was extremely cold and stormy, was overtaken by, one of his neighbours, who, shivering, said to him, “ It’ s very cold, sir.” “ Oh!” replied the minister, “ God is as good as His Word still.” The other started at his remark, not apprehending his drift, or what he referred to; and asked him what he meant. “ Mean!” replied he, “ why, He promised above three thousand years ago, and He still makes His Word good, that ‘ while the earth remaineth, seed time and harvest, and cold and heat, shall not cease.’” Spiritual winter 1. Spiritual winter is an ordination of God. The true spiritual analogue of winter is not spiritual death, not even feeble spiritual life. There is an orderly change in the soul. Unseen, yet very really, God’ s Spirit is at work, altering influences, changing modes. He introduces a new state of spiritual experiences, seeking to accomplish varied objects, and summoning to new modes of improving His presence. 2. The objects of spiritual winter are: (1)--To confirm and strengthen faith. (2) To act as a check upon excesses. (3) To help in the training of the Christian character and the Christian Church. 3. How are we to improve spiritual winter? (1) By learning a lesson of mutual Christian tolerance. (2) By treasuring up the clear vision and calm judgment which the winter of the soul is fitted to impart, for the improvement of the season when fervour shall be renewed and emotion once more excited. (A. Mackennal, D. D.)The moral significance of winter The seasonable changes to which our earth is subject are of vast importance to man. They serve-- 1. To impress us with the fact of the brevity of life. 2. To keep the soul in constant action. 3. To revive the recollections of old truths. What are the truths that nature reproduces in winter? I. THE FORMS OF EARTHLY LIFE. Individuals, families, and nations have their seasons--their spring, summer, autumn, winter. II. THE STERN ASPECTS OF NATURE’ S GOD. Winter significantly hints that the Absolute cannot be trifled with--that He curses as well as blesses, destroys as well as saves. III. THE LAW OF THE . Winter brings on men the penalties for not rightly attending to the other seasons. IV. THE OF BURIED . The life of the world in winter is not gone out, it is only sleeping.. 1. The resuscitation of Christian truth. 2. The resuscitation of conscience. 3. The resuscitation of the human body. (Homilist.)Autumn tide 1. Something ought, by the time we have arrived at autumn, to have been got ready to give to man. Have you done it? What fruit have you borne in life for your brother men; how much wheat will God find in you when He comes to reap your fields? We have read the answer that should be given in the harvest time every year. Few sights are fairer than that seen autumn after autumn round many an English homestead, when, as evening falls, the wains stand laden among the golden stubble, and the gleaners are scattered over the misty field; when men and women cluster round the gathered sheaves, and rejoice in the loving kindness of the earth; where, in the dewy air, the shouts of happy people ring, and over all the broad moon shines down to bless with its yellow light the same old recurring scene it has looked on and loved for so many thousand years. It is the picture of a fruitful human life when its autumn tide has come; and blessed are they of whom men can feel the same as when they share in a harvest home--of whom they can say, “ He has reached his autumn, we reap his golden produce, and we thank him in our hearts” ; and in whose own spirit glimmers fair the moonlight of peace in the evening of life, the peace that is born of work completed, the humble, happy knowledge that can say, “ Men will feed on my thoughts, my work shall nourish them, and God in whose strength I have lived, will garner all for me.” There is no blessedness in life to be compared with that; it is the true, unselfish joy of harvest. 2. There is a second aspect of autumn that follows upon the harvest. A fortnight ago I went into Epping Forest in the morning. The wind blew keen and strong through a cloudless sky: but a faint, fine mist was on the ground. The air was full of leaves that fluttered to their rest on the red earth and the dark green pools scattered through the wood. The grass was silver-sown with frosted dew, and the birds sang cheerily but quietly. Things were just touched with the breath of decay; one knew that the time of mirth, that even the harvest time was gone away; but the light was too fresh and the sky too bright for sadness. There was an inspiration of work in the air--of quiet, hopeful work--though the ingathering of the year was over. And looking through the thin red foliage of the trees, beyond the skirt of the wood, I saw the rest of the autumn work of man--two dark-brown fields of rich earth, the upturned ridges just touched with the bright footprints of the frost, and in one, looming large through the light mist, two horses drew the plough, and tossed a darker ridge to light, and in the other a sower was sowing corn. And I thought, as I beheld, that our autumn life is not only production, but preparation; not only harvests, but ploughing and sowing. It is not enough to have produced a harvest: we must make ready for a new harvest for men and for ourselves, and more for men than for ourselves. To do so for ourselves alone were selfish, and would defeat its end, for work with that motive has from the very beginning the seed of corruption in it, and the harvest it may reach will be cankered. To begin with one’ s self is to end in fruitlessness. Begin, on the contrary, your work of sowing with the motive of Christ: “ I do this for the love of men” ; and you will then find that, without knowing it, and because you did not know or think about it, you have ploughed and sown in the noblest way for yourself. In the new spring time of God’ s paradise, where only summer’ s fulness, but never autumn’ s decay is known, you will fulfil your being, and not one aspiration shall fail of its completion, not one failure but shall be repaired, not one yearning for truth but shall be satisfied, not one effort made here to bring forth a harvest, to plough the land of the world, to sow the seed of good and truth, but shall find at last a noble scope, and expand itself into an infinite sphere of labour. These are the hopes of autumn. 3. There is yet another aspect of autumn, and it is the aspect of decay. The evening falls, the damp air is chill, the mist rises, and the leafless trees are hooded in its ghostly garment. Our feet brush in the avenues through the thick floor of sodden leaves, and through the places we remember green and bright as paradise a low wind sighs in sorrow for the past. (Stopford A. Brooke, M. A.)The doctrine of the harvest I. THAT THERE IS A OF A REGULAR RETURN OF THE NATURAL HARVEST, RESTING UPON THE PURPOSE OF GOD. 1. The harvest is a time of poetry, rich in meaning, full of beauty, and set to music by God Himself, the poetry of nature smiling in her loveliness and ripe fruition, accompanied by the music of the breeze, as it rustles among the golden ears of bearded grain, and enlivened by sounds of human gladness. 2. Harvest is a time of joy. Then is seen the fruit of long and arduous toil, the fulfilment of ardent hopes and doubtful promises. 3. It is not only the result of work and the triumph of work, but it needs work to secure its golden spoils. Labour is the price of securing as well as of cultivating the fruits of the soil? What more joyous occupation than gathering the fruits of the soil? Man is here a worker with God. 4. Harvest is a time for thankfulness. Whose is the earth we till? God’ s. Whose the seed we sow? God’ s. Whose the influences of the sunshine, rain, and air? God’ s. Whose are the appointed laws by which the seed develops into the plant, and by which the plant bears the precious grain? God’ s. Whose gift is the intelligence that wields the reaper and drives the team afield? God’ s. All come from God. II. THE NATURAL HARVEST OTHER IN WHICH MEN HAVE A PART. Nature is a picture lesson for man to learn, and there are realities in the world of mind and man corresponding to her images. 1. There is a seed time and harvest in the history of man, analogous to that established by God in nature. Look over the record of the ages and do you not find that the exertions, the struggles, the sacrifices of the men in one age have produced results for the benefit of later generations? Who sowed the harvest of civilization which we are now reaping? Was it not the sages and the poets of ancient Greece, the lawyers and rulers of ancient Rome; the prophets and apostles, the martyrs and evangelists of the Jewish and of the early Christian Church? These were the men that sowed the seeds of law, of learning, of morality, and of religion; and we today, in conjunction with other Christian people, are reaping in our Christian civilization, with all its faults and deficiencies, still great and glorious, the fruit of all their toils, the rich results of their laborious exertions. To bygone ages, to bygone men, how much, then, do we owe! Ah! you cannot separate the ages. One sows, another reaps, and the world of man is richer. 2. There are seed time and harvest for every individual life. The young especially ought to remember that they are now to make those preparations without which age will bear but little fruit. Now is the season to deposit the store of knowledge in their memories as into genial soil, there to take root and germinate into blissful fruit, so that when future years come they may reap the harvest of ripened wisdom and be enriched with the results of work which has gone before, and looking into their minds, as into rich storehouses, they may view the accumulated thoughts, facts, and principles, which form the abundant harvest of their minds. Nor is it with knowledge and wisdom in secular affairs that the individual seed time and harvest should be solely concerned. The spirit requires cultivation. Seed time and harvest is also going on at the same time in the sphere of Christian experience. No sooner do we know the Saviour than we begin to reap the fruits of believing; every gain to our Christian knowledge, or effort of the Christian life, procures for us a greater benefit. We reap as we go on sowing and cultivating our immortal nature--sowing truth, love, and holiness, we reap present satisfaction, delight, and peace, and prepare the way for grander and richer harvests on high. And even in heaven the cultivation of our powers of love and wisdom will go on forever, and bring us increasing harvests of progress in all that is excellent and godlike--world without end. 3. But there is, strictly speaking, a spiritual harvest. And this spiritual harvest has a double aspect--as it respects the righteous, as it respects the wicked. Have you never seen the drunkard, the sensualist, the debauchee, sowing to the lusts of his flesh, nourishing, cultivating, pampering his passions and the brute-like instincts of his nature, and reaping in like kind, creating evil and degraded habits for himself, brutalizing and polluting his thoughts and his imagination, destroying his strength, and health, and manly beauty, and ruining his immortal soul? He is reaping what he sows. Have you never seen, on the other hand, the noble Christian, sowing to the higher life of the spirit, sowing love and kindness to all around him, to come back to him in a harvest of gratitude and affection; sowing intelligence and wisdom to be paid to him in happy thoughts, beautiful fancies, and glorious aspirations; sowing piety, and adoration, and devotion to God, and reaping here the peace that passeth understanding, joy in the Holy Ghost, sweet communion with God, and in the world to come, life everlasting. Let us be thankful for nature’ s kindly law, the regular return of seed time and harvest, the ordinance of our covenant Jehovah, our loving Father in heaven. (E. E. Bayliss.)The revolving seasons This promise still holds good. It has never yet failed. It cannot fail, for it is the Word of God. 1. Common things are too often taken as matters of course. The Source and Author of them all is forgotten. 2. God not only orders all these things, maintaining them in constant succession, as He said He would, but He orders them in the best and wisest manner. He takes in at a glance the wants of all His creatures, foresees all the consequences, both near and far off, of what He does, and sends His dealings accordingly. A labouring man used to say, when he heard people complaining of the weather--“ It is such weather as God sends, and therefore it pleases me.” 3. But all this concerns the present life only. May we not learn something from the text concerning the life to come? The very words carry our thoughts on to the future state. “ While the earth remaineth.” This promise, then, sure as it is, is only for a time--“ while the earth remaineth” ; and the earth will not remain forever as it now is. A great change will come--a new heaven and a new earth. Then at length seed time and harvest will be no longer distinguished. 4. Not only the promise of the text, but every other promise that God has made, will be fulfilled. (F. Bourdillon, M. A.)Lesson from God’ s covenant faithfulness One vast, magnificent purpose has kept everything in exact order during all these years of Divine fidelity. And the single point you need to observe most closely is this: He has expected every one of His creatures to be as faithful to a purpose as He has been. Take one of the most insignificant flowers in the meadow for an illustration. Let a naturalist tell you of the private history it has wrought out since the spring opened. Let him show you how the leaves were held out on either side, like palms of two hands, just to catch the falling showers in their hollow; how they drew in unreckoned moisture by a million ducts unseen, transmitting it hastily into their great laboratory; how they distilled it and mingled and separated it and saturated it with sunshine and with mould, until it was ready to be lodged upon the spot where it was needed as an increment of growth; how they laboured on thus for months, till the day arrived for a supreme effort to give forth a blossom; and then how they borrowed this little substance from the soil, and received that little substance from the atmosphere, and commissioned fluid messengers to go down to the roots for help; how they mysteriously wrought with exquisite skill the delicate tissues into new forms of beauty, until at last the petals and pistils came forward into life, and the field grew brilliant with a fresh flower. That entire meadow could go on repeating the lesson. Let us remember that each small spear and leaflet, when it found that its parent stalk no longer had need of it--indeed, would be better if it would put itself out of the way--quietly sacrificed itself for the general good, dropped off the stem to let sunshine come unhindered. So the seed--that one great, precious thing, the seed--had its chance to be fashioned and ripened to fulness and grace. You may learn thus very easily, by inquiring at each door of existence of Science, who is keeper of them all, that God has given for every one of His creations its fixed work in the orderly round of effort, as well as in the narrower circles of reciprocal duties. (G. S.Robinson, D. D.). Genesis 9:1-7 God blessed Noah and his sons The Divine benediction on the new humanity I. FOR THE OF ITS LIFE. This divinely appointed provision for the continuance of man upon the earth-- 1. Raises the relation between the sexes above all degrading associations. 2. Tends to promote the stability of society. 3. Promotes the tender charities of life. II. FOR ITS . The physical life of man must be preserved by the ministry of other lives--animal, vegetable. For this end God has given man dominion over the earth, and especially over all other lives in it. We may regard this sustenance which God has provided for man’ s lower wants-- 1. As a reason for gratitude. Our physical necessities are the most immediate, the most intimate to us. We should acknowledge the hand that provides for them. We may regard God’ s provision herein-- 2. As an example of the law of mediation. Man’ s life is preserved by the instrumentality of others. God’ s natural government of the world is carried on by means of mediation, from which we may infer that such is the principle of His moral government. That “ bread of life” by which our souls are sustained comes to us through a Mediator. Thus God’ s provisions for our common wants may be made a means of educating us in higher things. Nature has the symbols and suggestions of spiritual truths. 3. As a ground for expecting greater blessings. If God made so rich and varied a provision to supply the necessities of the body, it was reasonable to expect that He would care and provide for the deeper necessities of the soul. III. FOR ITS . 1. From the ferocity of animals. 2. From the violence of evil men. IV. FOR ITS . V. FOR ITS . 1. Mankind were to be educated to the idea of sacrifice. 2. Mankind were to be impressed with the true dignity of human nature. 3. Mankind must be taught to refer all authority and rule ultimately to God. (T. H. Leale.)Noah a representative person 1. In the earliest fauna and flora of the earth, one class stood for many. The earliest families combined the character of several families afterwards separately introduced. This is true, for instance, of ferns, which belong to the oldest races of vegetation. Of them it has been well said that there is hardly a single feature or quality possessed by flowering plants of which we do not find a hint or prefiguration in ferns. It is thus most interesting to notice in the earliest productions of our earth the same laws and processes which we observe in the latest and most highly-developed flowers and trees. 2. At the successive periods of the unfolding of God’ s great promise, we find one individual representing the history of the race, and foreshadowing in brief the essential character of large phases and long periods of human development. Hence it is that here Noah becomes the representative of the patriarchal families in covenant with God. He is the individual with whom God enters into covenant, in relation to the successive generations of the human race. 3. And in this respect Noah is a retrospective type of Him who, in the eternal ages, consented to be the representative of redeemed humanity, and with whom the Father made an everlasting covenant; and a prospective type of that same Representative who, in the fulness of time, received the Divine assurance that in Him should all nations of the earth be blessed. (W. Adamson.)The new world and its inheritors--the men of faith 1. The first is the new condition of the earth itself, which immediately appears in the freedom allowed and practised in regard to the external worship of God. This was no longer confined to any single region, as seems to have been the case in the age subsequent to the Fall. The cherubim were located in a particular spot, on the east of the garden of Eden; and as the symbols of God’ s presence were there, it was only natural that the celebration of Divine worship should there also have found its common centre. But with the Flood the reason for any such restriction vanished. Noah, therefore, reared his altar, and presented his sacrifice to the Lord where the ark rested. There immediately he got the blessing, and entered into covenant with God--proving that, in a sense, old things had passed away, and all had become new. But this again indicated that, in the estimation of Heaven, the earth had now assumed a new position; that by the action of God’ s judgment upon it, it had become hallowed in His sight, and was in a condition to receive tokens of the Divine favour, which had formerly been withheld from it. 2. The second point to be noticed here is the heirship given of this new world to Noah and his seed--given to them expressly as the children of faith. A change, however, appears in the relative position of things, when the flood had swept with its purifying waters over the earth. Here, then, the righteousness of faith received direct from the grace of God the dowry that had been originally bestowed upon the righteousness of nature--not a blessing merely, but a blessing coupled with the heirship and dominion of the world. There was nothing strange or arbitrary in such a proceeding; it was in perfect accordance with the great principles of the Divine administration. Adam was too closely connected with the sin that destroyed the world, to be reinvested, even when he had through faith become a partaker of grace, with the restored heirship of the world. Nor had the world itself passed through such an ordeal of purification, as to fit it, in the personal lifetime of Adam, or of his more immediate offspring, for being at all represented in the light of an inheritance of blessing. 3. The remaining point to be noticed in respect to this new order of things is the pledge of continuance, notwithstanding all appearances or threatenings to the contrary, given in the covenant made with Noah, and confirmed by a fixed sign in the heavens. There can be no doubt that the natural impression produced by this passage in respect to the sign of the covenant is, that it nowfor the first time appeared in the lower heavens. The Lord might, no doubt, then, or at any future time, have taken an existing phenomenon in nature, and by a special appointment made it the instrument of conveying some new and higher meaning to the subjects of His revelation. But in a matter like the present, when the specific object contemplated was to allay men’ s fears of the possible recurrence of the deluge, and give them a kind of visible pledge in nature for the permanence of her existing order and constitution, one cannot perceive how a natural phenomenon, common alike to the antediluvian and the postdiluvian world, could have fitly served the purpose. In that case, so far as the external sign was concerned, matters stood precisely where they were; and it was not properly the sign, but the covenant itself, which formed the guarantee of safety for the future. We incline, therefore, to the opinion that, in the announcement here made, intimation is given of a change in the physical relations or temperature of at least that portion of the earth where the original inhabitants had their abode; by reason of which the descent of moisture in showers of rain came to take the place of distillation by dew, or other modes of operation different from the present. The supposition is favoured by the mention only of dew before in connection with the moistening of the ground (Genesis 2:6); and when rain does come to be mentioned, it is rain in such flowing torrents as seems rather to betoken the outpouring of a continuous stream, than the gentle dropping which we are wont to understand by the term, and to associate with the rainbow. (P. Fairbairn, D. D.) Genesis 9:6 Whoso sheddeth man’ s blood, by man shall his blood be shed.Death for murder a Divine decree I. First, I ASSERT THAT THE OF DEATH FOR MURDER IS A DIVINE DECREE. As some persons are opposed to the execution of any murderer, it is well to examine both the objections they urge and the command by which this law is asserted. Death for murder is recognized from the beginning of the world. It seems to be written on the conscience of man by God that such a doom rightly awaits a murderer. The case of Cain--the strong case of the opposers of death for murder--is, when rightly understood, a strong case against them. Cain declared that the first person that met him would slay him. Who but God had written this in the tables of his heart? who save He could have engraven this on his conscience? It was a recognized principle from the beginning that the murderer should not live. But it is objected, “ God interfered and saved his life.” Quite true. But then, if God had not interfered, his life would have been justly taken in obedience to the general laws of God implanted in the consciences of all men; and therefore, unless God similarly interferes now by a special and marked revelation, the original rule holds good, and the murderer is put to death. Observe, in order to save Cain, “ God set a mark upon” the man. Why? Because without this he was liable to death. The exception in this case clearly proves the rule! Again: you cannot but be struck with the remarkable care which God manifests in His laws to Israel concerning blood. He warns them against suffering their “ land to become polluted with blood.” The law of inquest is founded upon one part of the Jewish law; and the humane provisions which rendered the owner of any infuriated animal a loser of a vast fine if the animal caused the death of any person not only commends itself for its justice, but again shows the value which is set upon human life. And with a view, I deem, yet further to impress this truth upon mankind, the blood even of the animal, since “ it is the life thereof,” is distinctly ordered to be in nowise eaten, but to be “ poured upon the ground like water.” You may say that these were laws to the Jewish nation, and it is true; but I am persuaded that the polity of the Jewish nation is given as a specimen for all nations to follow. It involves a very great principle, namely, the care which is to be taken over life. It is important also on physiological grounds, or rather physiology supports the great wisdom of this command, for it is known that disobedience to it produces pernicious results on the body and the mind of man. II. And now, secondly, WE HAVE TO INQUIRE INTO THE REASON WHY THIS COMMAND OF DEATH FOR MURDER IS GIVEN. It might suffice indeed for our guidance to know what God had decreed, and in some instances we have His direction given without any reason being added; yet it is not so here. God, in giving this universal law, has added a reason equally universal. Man is to put the murderer to death because in the image of God man was made. I have heard men contend, “ Oh! let the murderer live, for life will be more miserable to him than death; and if he is so unfit to live, surely he is unfit to die; why, therefore, put him to death?” There is here a strange fallacy, however; for the argument presumes, in the first place, that the sparing of the man aggravates his woe, while the concluding sentence intimates a desire to prevent this agony. Others, again, contend that the murderer being locked up in perpetual prison, society is as safe as though he were executed. This also may be true as far as the individual felon is concerned, but is incorrect probably so far as the example to others is regarded. But the truth of the matter simply is, you have nothing at all to do with it. God has decreed it, and God has assigned a reason for that decree. It is no question about society, or policy, or necessity at all--it is a matter of revelation. God asserts that man was made by Him in His own glorious image; and “ therefore,” and without any other reason, you are to execute death upon every murderer. And mark you, God watches to see that this is done. III. And, in the third place, I must ask you to observe A WHICH IS IN THE REASON WHICH GOD ASSIGNS TO DEATH AS THE FOR MURDER. To those who have been accustomed to view this matter as a simple act of the community in defence of social safety, the principle which I am about to allude to cannot, of course, have presented itself; but to the attentive student of the reason appended in the text, it will follow, I think, as a matter of necessity. It is there plainly enough commanded that death shall by man be inflicted upon the murderer, because man was made in the image of God; so that death is thus inflicted because that which was made in the likeness of God had been destroyed. Now, you need not be reminded that the great destroyer of man as the image and glory of God is sin. I will not detain you on a subject which you all agree upon. “ By one man sin entered into the world, and death by sin.” What then follows? Sin must be destroyed. It is the thing which brought destruction upon man; it is the defiler of that which was the temple of the Holy Ghost; it is the murderer of man, both body and soul. How shall it be destroyed? By one man it entered: can it be by one Man punished and removed? God Himself has, in the text, announced a principle on earth to man. This principle on earth is only a material image of that which is true in the spiritual kingdom. How shall it be made manifest? Behold, then, slowly toiling up the ascent to Golgotha, One whom the Eternal has singled out as “ the Man that was His Fellow,” and who Himself had said, “ Lo, I come.” The sin which ruined us all and secured our destruction is there borne by Him. “ God made Him,” though sinless, “ to be sin for us” ; and when at that hour “ it pleased the Father to bruise Him, to put Him to grief,” and to “ lay on Him the iniquities of us all” --when thus bearing that on Him in our stead, which would murder us, He suffered the penalty, and was “ cursed” as He “ hung upon the tree.” He was at once thus suffering that we might have the means of escape, and was as a personal Being, on whom all sin was placed in its highest and most spiritual meaning, undergoing the penalty of that law which enacts, “ Whoso sheddeth man’ s blood, by man shall his blood be shed: for in the image of God made He man.” All nature, every physical law, and every revealed law of God on earth, is but a material image of the spiritual; “ as we have borne the image of the earthly, we shall also bear the image of the heavenly.” The heavenly laws are presented to us in our earthly state in an earthly form, and are images to us of the spiritual truths which we shall recognize in our heavenly condition. Sin destroyed the image and glory of God in man. Christ undertook to restore all, and in doing so must bear sin away. It is man’ s destroyer. Christ takes it; and with it His blood was shed. (G. Venables, S. C. L.)Capital punishment “ Whoso sheddeth blood, by man shall his blood be shed.” “ A prediction,” say some, “ not a command.” Nay, we reply, not so; for what says God in the preceding verse? “ Your blood of your lives will I require.” Yes; and so sacred is human life, that even the unreasoning beast who kills a man is to be put to death, and no use made of his carcass. “ At the hand of every beast will I require it, and at the hand of man.” It is, then, a distinct command. I. Now notice THE GROUND UPON WHICH THE COMMAND IS BASED; and notice also, in passing, how completely applicable it is to present as well as former times. 1. In the first place, murder is a sin against human brotherhood. God made men members of one family, and this particular offence strikes at the very root of the tie which binds us together. “ At the hand of every man’ s brother” --he is brother to the man he has slain--“ will I require the life of man.” 2. God made man in His own image; and though man has fallen, he still retains something of the heavenly resemblance. Murder, in its essence, if you trace it far enough, is not merely an injury inflicted on our fellow--not merely an act by which pain and deprivation are caused to the individual, and loss to society. It is all this, of course; but it is also more than this--it is a striking at God in the person of him who was made in the image of God. Now it is obvious that these two reasons assigned for the treatment of the murderer are of universal and permanent application. Men are brethren now, men are made in the image of God now; and therefore our conclusion is that this commandment given to Noah in the days when God was making a covenant with the whole human race, centred and represented in those eight persons, stands unrepealed on the statute book of heaven, and will stand there so long as there are men to be murdered, and other men who for gain or lust or hatred or malice are willing to murder them. II. IT IS IDLE TO OBJECT, as some do, that Christianity forbids revenge. It is worse than idle--it is a blundering confusion of thought. Revenge is the gratification of personal feeling, a desire to inflict upon another the suffering which he has inflicted on you; whilst the act which God here commands is the carrying out of a solemn, judicial sentence, the assertion of Divine justice, the practical announcement of God’ s eternal wrath against unrighteousness. More idle still is it to say, as some do, that the murderer too is made in the image of God, and is therefore to be spared. Accept this view, and the Divine command before us becomes a nullity. God says expressly that he is not to be spared; God demands his life in return for the life he has taken; God affirms that the offence committed will not be expiated except by the murderer’ s death, that the land in which such a thing is done will remain under the curse of pollution, and that “ it cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.” Now, if the view thus placed before you be really correct, it follows that there is no room really left for much of the discussion upon the subject of capital punishment which occasionally goes on about us. Let me say that we speak only of the crime of murder. We see no warrant in the Word of God for taking human life for any other offence. But if the view be right, a people, a nation, professing to serve and obey the God revealed to us in the Scripture, has really no option in the matter. It is useless to heap up statistics, to accumulate precedents, to construct elaborate arguments, to make tender and touching appeals--God has spoken, not to Noah only, but to the whole human race; not to one generation only, but to the whole of the successive ages of mankind; and from His authoritative decision there is, and there can be, no possible appeal. And let me say, in conclusion, that I dread these humanitarian views, for this reason, among others--because they seem to shift the basis on which human society rests, and on which alone it can permanently stand. They go upon the assumption that what men decide shall be right, thus ignoring God’ s eternal laws of right and wrong. But you must go up to God ultimately for the decision of such a question as this. (G. Calthrop, M. A.)Our relationships The terms of the passage are too general to make any narrowing of them down within family limits legitimate. They contain the very advanced truth that every man belongs to every other man; that there is but one great human family; and that our action is not according to the will of God when it is conducted on lines of exclusion. Whether we see it or not, the fact is everywhere assumed in Scripture that that which is good for the whole humanity is good for each member of it. Our policy is to be broadly sympathetic. In Church, in State, religiously, politically, everywhere. The charge is put upon us to preserve human life, not simply our own individual life, but to do all we can to preserve human life everywhere. And this is every man’ s duty. “ The life of man,” what is it? The true human life, what is it? That which is fitting and proper to you and me and all men, what is it? Because that is the life we have to preserve. We are not allowed to live in the front of great human problems we never so much as touch with the tip of our finger. Almighty God will not have that. It is contrary to His idea of man and his responsibility. But how many, how very many, even now, in these Christian times, live on a very much lower plane than that! How often do we find ourselves saying, “ It’ s no concern of mine whether people are this, that, and the other; if only I can be let alone to do my own business and enjoy my own life, that is all I ask.” But that is not all that God asks; it is not all of which our nature is capable; and every man is accountable to God for the capability within him. We live in a world indefinitely improvable. In a right condition of society we live in a world capable of supporting an almost countless population. Now, in this movement the Christian Church has a very important place to fill, and for this simple reason, that it is the trustee of the truth which is to leaven the mass of human opinion and feeling. No life ever yields comfort to its possessor until it is conformed to the idea which He had for it who originally gave it. Everything has its state of fixity, and there is no content and no satisfaction until that state is reached. This is specially and emphatically true of the life of man. We are members of a great human race, in every one of whom there is the feeling of something attainable which has not yet been attained. As to what the something is there is endless diversity of opinion. Now, the Church has something more to do than to take care of itself. Very little good can it do on the principle of simply caring for itself. It has to sound in the ear of humanity, of men everywhere, the truth that is in these words, “ At the hand of every man’ s brother will I require the life of man.” It has to illustrate by its spirit and temper and by its deeds this fact, that all men belong to all other men. Missionary it must be or die. It has to declare God’ s ideas, God’ s favour, God’ s will to the world, as these have come to us in Jesus. It has to live those ideas before the world, and thus gradually but surely renew the world. It has to be the leaven in the meal. It must be that every man is accountable for the right use of the noblest ideas which ever come into his soul. Quench them he must not. Stifle them he must not. He must nourish them into growth, or his soul will be a graveyard in which are buried the murdered innocents which would have grown into manhood but for the strangling hand of his scepticism. And so, while I speak of the Church as the collective of all God-inspired souls, I beseech you to note that in our text there is no absorption of the individual into the mass. “ At the hand of every man’ s brother will I require the life of man.” The whole life of man concerns each of us--all of us. That is the truth at the base of universal suffrage. We are responsible for the high or low tone of the life of man in the community in which we live, in the town, in the city, in the state, in the nation. “ At the hand of every man’ s brother will I require the life of man.” Why, says one, should I be punished for what another man does? Because we are all partakers of one life, and are related, and are a family, and the law is that if one member suffer, all the members shall suffer with it. And so, if there be small-pox in the poor streets, you who live in the better streets begin to be concerned. You don’ t ask, What have I to do with that man’ s small-pox? You say to the authorities, “ Get the man off to the hospital; disinfect his house. Go in and do it.” But what right have you to enter that man’ s house and haul him away to the hospital? What right have you to send the health officer with his disinfectant? You see, your doctrine of individualism breaks down in presence of a contagious and desolating disease, and very properly so. But is it not a miserable confession to make, that we have to learn the doctrine of our relationship to others on the lowest side of it, because we will not recognize it on its highest side? Soul and body are so closely married in this life that no one can divorce them. They act and react on each other. Organization does not produce life; life produces organization. We cannot separate the material and the spiritual. The life of a man is too much of a unit to allow us to do that. And, says the Almighty One, “ At the hand of every man’ s brother will I require the life of man.” We are part of a nation’ s life. All its questions are our questions; all its struggles are our struggles; all its failures are our failures; all its triumphs are our triumphs. Not till the regenerated brotherhood of the Church rises above its sectisms and boldly puts itself in the fore-front of the nation’ s life as the truth teller, the evangelizer, claiming the life of man for Christ, and testing everything by the principles of life He has given us, does it do its duty or fulfil its mission. (R. Thomas.) Genesis 9:8-11I establish My covenant with you God’ s covenant with Noah I. The covenant God made with Noah was intended to remedy every one of the temptations into which Noah’ s children’ s children would have been certain to fall, and into which so many of them did fall. They might have become reckless from fear of a flood at any moment. God promises them, and confirms it with the sign of the rainbow, never again to destroy the earth by water. They would have been likely to take to praying to the rain and thunder, the sun and the stars. God declares in this covenant that it is He alone who sends the rain and thunder, that He brings the clouds over the earth, that He rules the great awful world; that men are to look up and believe in God as a loving and thinking Person, who has a will of His own, and that a faithful and true and loving and merciful will; that their lives and safety depend not on blind chance or the stern necessity of certain laws of nature, but on the covenant of an almighty and all-loving Person. II. This covenant tells us that we are made in God’ s likeness, and therefore that all sin is unworthy of us and unnatural to us. It tells us that God means us bravely and industriously to subdue the earth and the living things upon it; that we are to be the masters of the pleasant things about us, and not their slaves as sots and idlers are; that we are stewards or tenants of this world for the great God who made it, to whom we are to look up in confidence for help and protection. (C. Kingsley, M. A.)The covenant with Noah I. GOD’ S WITH MAN AND LOVE FOR HIM. Verse 8. II. THE OF TO . Verse 9. Dispositions of good or evil are almost sure to transmit themselves to succeeding generations. The descendants of a single vicious man and his wife, in the state of New York, numbered by scores, have been paupers and criminals. Put against this another illustration. The grandfather of Mary Lyon, the devoted principal of Mount Holyoke Seminary, was accustomed to pray daily for the blessing of God upon his children and the generations that should follow. Nearly all his descendants have been earnest Christians. In one graveyard lie fifty who died in the Lord. So when God covenants with Noah, it is with his children also. Here was the ground of circumcision in the Jewish Church. But it was because of this Divine principle that Peter said, “ The promise is unto you and to your children.” We ought to expect that our children will grow up Christians, and labour for it. III. THE ENJOYED BY OTHER CREATED BEINGS IN THE GIVEN TO GOD’ S PEOPLE. Verse 10. Men often enjoy privileges that are solely due to a Christianity at which they scoff. Certain scientific unbelievers, who deride prayer and declare man an automaton, and seek to prove the blight of Christian influence on society in the Middle Ages, would find no market for their books but for the quickened intellect that Christianity has induced. They are basking in the gospel’ s sunlight. There are heathen nations that are pierced through and through with Divine rays of light. Japan will illustrate this fact. A while since an embassy from Japan was in this country (United States of America), studying our national characteristics. It carried back for use in its own land our systems of education, of railroading, of manufacturing, of newspaper publication, of post office management, and what not beside. In doing this, it carried back Christian influences, for as Joseph Neesima, himself a Japanese, assured the embassy, our civilization is built upon the Bible. Today every prison warden in Japan has been studying a book furnished him for his guidance by the Japanese Government. That book was written by a missionary and contains a chapter on Christianity as an influence in managing prisons. Thus do the Divine shafts of the gospel fling themselves into the most inaccessible places. Even the animals are blessed through our religion. To be sure, some heathen nations have considered certain animals to be gods, and cared for them in consequence. But the tenderness of Christian people toward the inferior creation extends to all forms of sentient life and springs from reverence to God and a religious desire to spare His creatures suffering. IV. GOD’ S PROMISE OF CARE AND . Verse 11. We distrust God when the lightning affrights us, or when we tremble in a storm at sea. Let us seek the spirit of the Christian sailor, who, when asked, as the waves were raging, how he could have so little fear, replied, “ Though I sink, I shall only drop into my heavenly Father’ s hand, for He holds all these waters there.” V. NATURE APPEARS IN THE AS A TEACHER OF MORALS AND . Verses 12-14. God designs that we should learn spiritual truths from the open pages of creation. His power and wisdom, His plans for man’ s good, are manifest in sky and earth and sea. The world is a most elaborate and perfect machine, fashioned by the hand of a Master. It is as manifestly fitted for man’ s needs as is a mansion furnished with the luxurious contrivances of modern ingenuity. (A. P. Foster.)God’ s covenant with the new humanity I. A WITH GOD HIMSELF. 1. Men have no right to dictate to God. 2. God reserves the power to bestow goodness. 3. The character of God leads us to expect the advances of His goodness towards men. 4. When God enters into covenant with His creatures, He binds Himself. II. A OF . 1. This was an act of pure grace. 2. Human history is a long comment upon the forbearance of God. Acts 14:15; Romans 3:26.) 3. This forbearance of God was unconditional. It was not a command relating to conduct, but a statement of God’ s gracious will towards mankind. 4. This forbearance throws some light upon the permission of evil. We ask, why does God permit evil to exert its terrible power through all ages? Our only answer is that His mercy triumphs over judgment. III. IT WAS A WHICH, IN THE FORM AND SIGN OF IT, WAS ADAPTED TO MAN’ S . Man was weak and helpless, his sense of spiritual things blunted and impaired by sin. He was not able to appreciate Divine truth in its pure and native form. God must speak to him by signs and symbols, and encourage him by promises of temporal blessing. In this way alone he can rise from sensible things to spiritual, and from earthly good to the enduring treasures of heaven. 1. The terms of the covenant refer to the averting of temporal punishment, but suggest the promise of higher things. 2. The sign of the covenant was outward, but full of deep and precious meaning. Covenants were certified by signs or tokens, such as a heap or pillar, or a gift (Genesis 31:52; Genesis 21:30). The starry night was the sign of the promise to Abraham (Genesis 15:1-21). Here, the sign of the covenant was the rainbow; a sign beautiful in itself, calculated to attract attention, and most fitting to teach the fact of God’ s constancy, and to encourage the largest hopes from His love. All this was an education for man, so that he might adore and hope for the Divine mercy. (1) Mankind were to be educated through the beautiful. The beauty of the rainbow helped men to thoughts of heaven. (2) Mankind were to be taught the symbolic meaning of nature. All nature is a mighty parable of spiritual truth. (3) Mankind were to be taught that God is greater than nature. The creature, however beautiful, or capable of inspiring awe and grandeur, must not be deified. This was God’ s bow, not Himself. God is separate from nature, and greater than it; a living personality above all things created. If we could pursue nature to its furthest verge, we should find that we could not thus enclose and limit God; He would still retire into the habitation of eternity! (4) Mankind were to be taught to recognize a presiding mind in all the phenomena of nature. “ My bow.” God calls it His own, as designed and appointed by Him. There is no resting place for our mind and heart in second causes; we must come at last to a spiritual and intellectual subsistence--to a living personality. Nature without this view becomes a ruthless machine. (5) Man was to be assured that the mercy of God is equal to his extremity. He will remember men for good in their greatest calamities and dangers. (T. H.Leale.)Divine covenants God’ s covenants show-- 1. That He is willing to contract duties towards man. Man can therefore hope for and obtain that which he cannot claim as a right. Thus “ Mercy rejoiceth against judgment” (James 2:13). 2. That man’ s duty has relation to a personal Lawgiver. There is no independent morality. All human conduct must ultimately be viewed in the light of God’ s requirements. 3. That man needs a special revelation of God’ s love. The light of nature is not sufficient to satisfy the longings of the soul and encourage hope. We require a distinct utterance--a sign from heaven. The vague sublimities of created things around us are unsatisfying, we need the assurance that behind all there is a heart of infinite compassion. 4. That every new revelation of God’ s character implies corresponding duties on the part of man. The progress of revelation has refined and exalted the principle of duty, until man herein is equal unto the angels, and learns to do “ all for love, and nothing for reward.” (T. H. Leale.)The covenant with Noah I. THE PARTIES OF THE . 1. The all-loving and everlasting God. (1) The time when God makes this covenant is instructive. (2) The Divine motive which prompted this covenant is encouraging. (3) The Divine power to fulfil the terms of this covenant is all- sufficient. 2. Noah and his sons and their posterity, and every living thing. (1) Its comprehensiveness. (2) Its duration. II. THE OF THE . 1. The regularity of the seasons is guaranteed. 2. Food for man and beast. III. THE TOKEN OF THE . 1. The beauty of the token is suggestive. (1) Its arched form, whose apex touches the sky, and whose base is on earth, and suggests that it is God’ s covenant that connects heaven with earth, and is the crown of human hope. (2) Its colours suggest both the infinite variety and immaculate glory of God’ s covenant blessings. 2. The permanency of the token is suggestive. (1) That God never forgets His covenant with us. (2) That He would have our faith in His promises as constantly exercised as His memory of His covenant is unfailing. 3. Its heavenly sphere is suggestive. LESSONS: 1. God’ s most endearing title: our covenant-God. 2. As covenant-God He is full of grace and truth. 3. The centre of both grace and truth is He whose blood is the blood of the covenant. (D. C. Hughes, M. A.)God’ s covenant with Noah We see here-- 1. The mercy and goodness of God, in proceeding with us in a way of covenant. He might have exempted the world from this calamity, and yet not have told them He would do so. The remembrance of the flood might have been a sword hanging over their heads in terrorem. But He will set their minds at rest on this score, and therefore promises, and that with an oath, that the waters of Noah should no more go over the earth. Thus also He deals with us in His Son. Being willing that the heirs of promise should have strong consolation, He confirms His word by an oath. 2. The importance of living under the light of revelation. Noah’ s posterity by degrees sank into idolatry, and became “ strangers to the covenants of promise.” Such were our fathers for many ages, and such are great numbers to this day. So far as respects them, God might as well have made no promise: to them all is lost. 3. The importance of being believers. Without this, it will be worse for us than if we had never been favoured with a revelation. 4. We see here the kind of life which it was God’ s design to encourage--a life of faith. “ The just shall live by faith.” If He had made no revelation of Himself, no covenants, and no promises, there would be no ground for faith; and we must have gone through life feeling after Him, without being able to find Him: but having made known His mind, there is light in all our dwellings, and a sure ground forbelieving not only in our exemption from another flood, but in things of far greater importance. (A. Fuller.)The scheme of Providence--the promise and pledge of the Divine forbearance The scheme of Providence, in the world after the flood, is of the nature of a dispensation of forbearance, subservient to a dispensation of grace, and preparatory to a dispensation of judgment; and of this forbearance, on the part of God, Noah receives a promise and a pledge. I. Looking, then, to the original purpose, of which we read as existing in the mind of God (Genesis 8:21-22), HIS TO SPARE THE EARTH IS ON TWO , WHICH IT IS TO OBSERVE. The first of these principles is the inveterate and desperate depravity of man. “ Why should ye be stricken any more?” is the indignant voice of God to Israel by His servant Isaiah;--ye will but increase revolt, “ ye will revolt more and more.” “ The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness at all; but wounds, and bruises, and putrefying sores” (chap. 1:5, 6). Why, then, should ye be stricken any more? There is no sound part in you on which the stroke can take effect; discipline, correction, chastisement, is thrown away upon you; ye are beyond the influence of its salutary efficacy; ye become worse and worse under its infliction; I will strike no more, for ye are too far gone to be thus reclaimed. So also the Lord says in His heart respecting the world after the flood;--I will not again curse the earth--I will not again visit it with so desolating a judgment. Why should I? What good purpose would it serve? Thus considered, this Divine reasoning is, in many views, deeply affecting. It rebukes the presumptuous security of unbelief (Ecclesiastes 8:11). Again, this argument, as thus used by God, places in the clearest light the extreme depravity of man. The disorder of his nature is too inveterate, inborn, and inbred, to be remedied by a discipline of correction and chastisement. Undoubtedly there is an efficacy in the chastisements which God ordains, to amend, to purify, and sanctify the soul; but this efficacy depends upon there being some health and soundness, some principle of life, in those to whom such chastisements are applied. Therefore the Lord chastens and corrects His own people. But on the heart of man, as it is by nature, the Lord here emphatically testifies that the warnings and visitations of judgment will never effectually tell. Why should I smite the earth any more The imagination of man’ s heart is so thoroughly evil from his youth, that My smiting is altogether in vain. There is a tremendous truth involved in this argument;--it shuts forever the door of mercy on the impenitent and unbelieving. But while this saying of God presents on one side a dark and ominous aspect, on the other side it reflects a blessed gleam of light. It indicates the purpose of God, that in His treatment of the world, during the remainder of its allotted time, He is not to deal with its inhabitants according to their sins, nor to reward them after their iniquities. His providence over the earth is to be conducted, not on the principle of penal or judicial retribution--the human race being too corrupt to be thus reclaimed or amended--but on another principle altogether, irrespective of the merits or the works of man. What that other principle is, appears from the relation which the Lord’ s decree bears to the sacrifices offered by Noah, by which He is said to be propitiated (Genesis 8:20-21). These sacrifices undoubtedly derive their efficacy from the all-sufficient sacrifice of atonement which they prefigured. And it is that sacrifice, offered once for all, in the end of the world--the sacrifice of the Lamb virtually slain from the foundation of the world--which alone satisfactorily explains the Lord’ s determination to spare the earth. It does so in two ways. In the first place, the interposition of that sacrifice vindicates and justifies the righteous God in passing by the sins of men (Romans 3:25)--in exercising forbearance, and suspending judgment. It is this alone which renders His long suffering consistent with His justice;--otherwise as the righteous Judge, He could not spare the guilty for a single hour. Secondly, that sacrifice of Christ reaches beyond mere forbearance, and is effectual to save. The very design of it--its direct and proper object--is not merely to provide that the barren tree may be let alone, but to secure that it shall be cultured and revived, so as to become fruitful. Therefore God spares the earth on account of the sacrifice of Christ, that those for whom it is offered may be saved, and that in them Christ may see of the travail of His soul and be satisfied. II. Afterwards, in its announcement or publication to the human family Genesis 9:8-17), THIS DECREE IS IN THE FORM OF A AND BY A SEAL. In the first place, the Lord establishes a covenant on the earth. “ My covenant,” saith the Lord. And what covenant can that be, but the covenant of grace? “ Not by works of righteousness which we have done, but according to His mercy He sayeth us.” This, and this alone, is preeminently His covenant; always the same in its character and terms, whatever may be the kind of salvation meant. In the present instance, it is exemption, or deliverance from the temporal judgment of a flood. But still this is secured to the earth, and to all the dwellers on the earth, by the very same covenant in which the higher blessings of life eternal are comprehended. Then again, secondly, the covenant, as usual, has a, seal, or an outward token and pledge; designed, as it were, to put the Lord in remembrance of His promise, and to settle and confirm the confidence of men. It is God’ s proof of His faithfulness to the children of men--the pledge that He is keeping, and will keep, His covenant. He looks on the bow, that He may remember the covenant. And as the covenant, being made by sacrifice, not only secures a season of forbearance to the earth, but looks to an end infinitely more important, to which that forbearance is subordinate and subservient;--as it is the covenant of grace or the covenant of redemption, of which the promise of exemption from the judgment of another flood forms a part;--so the rainbow becomes the seal of the covenant in this higher view of it also--and is the token and pledge of its spiritual and eternal blessings. Hence, among the ensigns and emblems of redeeming glory, the rainbow holds a conspicuous place (Ezekiel 1:28; Revelation 4:3; Revelation 10:1); and hence, moreover, the covenant which it seals, respecting the days and seasons of the earth’ s period of long suffering, gives to God’ s faithful people an argument of confidence, not for time only, but for eternity. He is true to His covenant, in sparing the world; will He not much more be true to the same covenant, in saving those for whose sake the world is spared? Isaiah 54:9-10; Jeremiah 33:20-25). (R. S. Candlish, D. D.) Genesis 9:12-17 This is the token of the covenant which I make between Me and you and every living creature that is with you, for perpetual generations: I do set My bow in the cloud The rainbow the type of the covenant I. Among the many deep truths which the early chapters of the Book of Genesis enforce, there is none which strikes the thoughtful inquirer more forcibly than does THE BETWEEN THE BY MAN’ S SIN AND THE REMEDY BY THE WISDOM AND THE MERCY OF GOD. This connection may be traced in a very remarkable manner in the appointment of the rainbow as sign and pledge of the covenant. Rainbow equally dependent for its existence upon storm and upon sunshine. Marvellously adapted, therefore, to serve as type of mercy following upon judgment--as sign of connection between man’ s sin and God’ s free and unmerited grace. Connected gloomy recollections of past with bright expectations of future. Taught by anticipation the great lesson which it was reserved for Christ’ s Gospel fully to reveal, that as sin had abounded, so grace should “ much more abound.” II. Further, not only is the rainbow, as offspring equally of storm and sunshine, a fitting emblem of covenant of grace, it is also type of that equally distinctive peculiarity of Christ’ s Gospel, THAT SORROW AND HAVE THEIR SPHERE OF BOTH IN THE OF THE WORLD, AND IN THE GROWTH AND OF . Other religions have enforced lessons of patience and of submission beneath the pressure of irremediable ill. It is the Gospel of Christ Jesus alone which converts sorrow and suffering into instruments for the attainment of higher and more enduring blessings. In all God’ s dealings with His people, when He brings a cloud upon the earth, He sets His bow in that cloud, insomuch that they cease to fear when they enter into it by reason of the presence of Him whose glory inhabits it (Isaiah 54:9-10). III. For the full comprehension of the bow, given as a sign of the covenant to Noah and beheld in vision by Ezekiel (Ezekiel 1:4; Ezekiel 1:28), we must turn to the New Testament. There we read of One in the midst of a throne, round about which “ there was a rainbow, in sight like unto an emerald” Revelation 4:3). And in close conjunction with this we must have regard to the “ mighty angel” beheld by the same seer, “ clothed with a cloud and a rainbow upon his head” (Revelation 10:1). Here we seem to find the explanation which is needed of the close and inseparable connection between the cloud and the rainbow--i.e., between judgment and mercy; between the darkness of the one and the brightness of the other. In the person and work of the atoning Mediator we find the only solution of that marvellous combination of judgment and of mercy which is the distinctive characteristic of the whole of the Divine economy. As the rainbow spans the vault of the sky and becomes a link between earth and heaven, so, in the person and work of Christ, is beheld the unchangeableness and perpetuity of that covenant of grace which, like Jacob’ s ladder, maintains the communication between earth and heaven, and thus, by bringing God very near to man, ushers man into the presence chamber of God. IV. IN ALL EARTHLY TYPES OF THINGS. In nature continued appearance of rainbow is dependent on continued existence of cloud. In heaven, the rainbow will ever continue to point backward to man’ s fall, and onward to the perpetuity of a covenant which is” ordered in all things and sure.” But the work of judgment will then be accomplished, and therefore the cloud will have no more place in heaven. (E. B. Elliot, M. A.)The flood and the rainbow I. GOD SENT A FLOOD ON THE EARTH; God set the rainbow in the cloud for a token. The important thing is to know that the flood did not come of itself, that the rainbow did not come of itself, and therefore that no flood comes of itself, no rainbow comes of itself, but all comes straight and immediately from one living Lord God. The flood and the rainbow were sent for a moral purpose: to punish sinners; to preserve the righteous; to teach Noah and his children after him a moral lesson concerning righteousness and sin concerning the wrath of God against sin--concerning God, that He governs the world and all in it, and does not leave the world or mankind to go on of themselves and by themselves. II. THE FLOOD AND THE RAINBOW TELL US THAT IT IS GOD’ S WILL TO LOVE, TO BLESS, TO MAKE HIS HAPPY, IF THEY WILL ALLOW HIM. They tell us that His anger is not a capricious, revengeful, proud, selfish anger, such as that of the heathen gods; but that it is an orderly anger, and therefore an anger which in its wrath can remember mercy. Out of God’ s wrath shines love, as the rainbow out of the storm. If it repenteth Him that He hath made man, it is only because man is spoiling and ruining himself, and wasting the gifts of the good world by his wickedness. If God sends a flood to destroy all living things, He will show, by putting the rainbow in the cloud, that floods and destruction and anger are not His rule; that His rule is sunshine and peace and order. III. The Bible account of the flood will teach us HOW TO LOOK AT THE MANY WHICH STILL HAPPEN UPON THE EARTH. These disasters do not come of themselves, do not come by accident or chance or blind necessity; God sends them, and they fulfil His will and word. He may send them in anger, but in His anger He remembers mercy, and His very wrath to some is part and parcel of His love to the rest. Therefore these disasters must be meant to do good, and will do good to mankind. (C. Kingsley, M. A.)The sign of the covenant The appointment of the sign of the covenant, or of the rainbow as God’ s bow of peace, whereby there is at the same time expressed-- 1. The elevation of men above the deification of the creature (since the rainbow is not a divinity, but a sign of God, an appointment which even idolatrous nations appear not to have wholly forgotten, when they denote it God’ s bridge, or God’ s messenger). 2. Their introduction to the symbolic comprehension and interpretation of natural phenomena, even to the symbolizing of forms and colours. 3. That God’ s compassion remembers men in their dangers. 4 The setting up of a sign of light and fire, which, along with its assurance that the earth will never be drowned again in water, indicates at the same time its future transformation through light and fire. (J. P. Lange, D. D.)The bow in the cloud I. THAT GOD NOT IN . 1. Because they imply the existence of evil. 2. Because suffering is connected with them. 3. Because they are the last means employed to humble the proud and impenitent. II. THAT GOD FOR THE WELL-BEING OF MAN. 1. By removing every cause of fear. 2. By giving us perfect liberty of action. III. THAT GOD EMPLOYS MEANS TO WIN THE OF MAN. 1. By giving us a ground for trust in Him. 2. By the comprehensiveness of the covenant 3. By giving us visible evidence of His faithfulness. IV. GOD’ S WILL NEVER BE BROKEN. 1. Because they are freely given. 2. Because there is power to perform them. 3. Because the honour of His government is pledged in their performance. (Homilist.)The bow of promise I. THE . A token of-- 1. Gratitude. 2. Penitence. 3. Good resolve. Dedication of himself and family to God’ s service. II. THE . 1. A renewal of the primal blessing. 2. Animal food permitted to be used, with a particular restriction. 3. A strict law is given against murder, implying that men are responsible both to God and to their fellow men, for any violence done. 4. A promise is given by God, that there shall be no more a flood to destroy the earth. III. THE TOKEN OF THE . The rainbow: the light of sunshine on a departing storm. A cheering, gladdening sight. Fit symbol of mercy, and of hope. LEARN: 1. From the sacrifice, self-consecration to God our Saviour. 2. From the covenant, obedience to God, and love to our fellow men. 3. From the beautiful token of God’ s faithfulness, an undying hope in His mercy which endureth forever. (W. S. Smith, B. D.)The bow in the cloud How often after that terrible flood must Noah and his sons have felt anxious when a time of heavy rain set in, and the rivers Euphrates and Tigris rose over their banks and submerged the low level land! But if for a while their hearts misgave them, they had a cheering sign to reassure them, for in the heaviest purple storm cloud stood the rainbow, recalling to their minds the promise of God. I. If it be true that God’ s rainbow stands as a pledge to the earth that it shall never again be overwhelmed, is it not also true that HE HAS SET HIS BOW IN EVERY CLOUD THAT RISES AND MAN’ S MENTAL SKY? Beautiful prismatic colours in the rainbow that shines in every cloud--in the cloud of sorrow, in the cloud of spiritual famine, in the cloud of wrong-doing. II. We are too apt in troubles to settle down into sullen despair, TO LOOK TO THE WORST, INSTEAD OF WAITING FOR THE BOW. There are many strange-shaped clouds that rise above man’ s horizon and make his heavens black with wind and rain. But each has its bow shining on it. Only wait, endure God’ s time, and the sun will look out on the rolling masses of vapour, on the rain, and paint thereon its token of God’ s love. (S. Baring-Gould, M. A.)Lessons from the rainbow Whenever we see a rainbow, let us-- (1) Call to mind that it is God’ s bow seen in the cloud. (2) Conclude, that in His darkest dispensations, there is ever a gracious purpose towards us. (3) Consider that all warnings of wrath to come are accompanied with offers of pardon to the penitent. (W. Adamson.)The bow in the cloud I. IT IS LIKE OUR GOD TO GIVE THE CLOUD; IT IS ALSO LIKE HIM TO PLACE A BOW IN THE CLOUD (Lamentations 3:32). 1. The cloud turns our attention to God who sends it. 2. The bow kindles again our faith and love. II. IN THE NATURE OF THINGS, WHERE THERE IS NO CLOUD THERE CAN BE NO BOW. The clouds of suffering make the promises precious. III. THOUGH THE CLOUD MAY COVER AND US, THE BOW SPANS THE ENTIRE CLOUD, AND REACHES ON BOTH SIDES, FROM EARTH TO HEAVEN. IV. THOUGH WE PRIZE THE BOW AND FEAR THE CLOUD, THE REAL VALUE IS IN THE CLOUD RATHER THAN IN THE BOW, WHICH IS GIVEN TO HELP US TO ENDURE THE CLOUD. V. THE CLOUD AND THE BOW BELONG NOT MERELY TO THE TIME WHEN WE ARE UNDER THEM, BUT TO ALL TIME. When Noah first saw the bow after the deluge, he would be delighted; many storms, and many bows, and many deliverances, would go to perfect faith and to establish love. So our trials and testings on Divine words and deliverances consolidate themselves into our life and become part of our permanent manhood. VI. THE CLOUD WILL FORCE ITSELF ON THE OF ALL WHO ARE UNDER IT, AND THE BOW MAY BE ADMIRED BY EVERY , BUT THE REAL VALUE OF THE CLOUD AND THE TRUE BEAUTY OF THE BOW CAN ONLY BE KNOWN TO THOSE WHO THEM IN THE LIGHT OF GOD. 1. Affliction, when it comes personally, will force the attention and thought of the most stoical. But suffering is not necessarily sanctifying, or devils might exceed the angels ill holiness. 2. Many from various causes, and with various motives, read the Scriptures. The true beauty of the Divine words can only be beheld in the light of Him who spake them. (F. G. Marchant)The bow in the cloud I. THERE IS A DIVINE USE OF VISIBLE AND THINGS FOR . II. THE BOW IN THE CLOUD GRACE AFTER . III. THE BOW IN THE CLOUD IS A SIGN OF THE OF THE DIVINE , THE OF THE PURPOSE WHICH . IV. THE BOW IN THE CLOUD THE DIVINE ELEMENT OF IN THE DARKEST AND SADDEST OF HUMAN --THE PROMISE WHICH DIVINE AND THE HEART. (The Preacher’s Monthly.)The covenant connection between the cloud and the bow I. IN A WORLD LIKE THIS IT IS TO BE , AS A THING OF COURSE, THAT CLOUDS SHOULD ARISE. It is a matter inseparable from the constitution of things here existing. And just so it is in the world of Providence, with those trims and afflictions of which we may consider the clouds of heaven as an illustration. We are here in a vale of tears, in which “ it must needs be that afflictions will come.” There are causes at work here which must as necessarily lead to this result, as in the world of nature the operation of the sun’ s heat on the water’ s surface must give rise to clouds. II. THESE CLOUDS ARISE, AND COURSE THEY TAKE, THEY ARE ALWAYS UNDER DIVINE . How much like a thing of chance it seems when the moisture arises, almost imperceptibly to human vision, and floats away into the air of heaven! But there is nothing casual or chanceful about it. God is as truly present in that silent operation as He was when the world was made. The language of the text is true of every cloud that forms in the air--“ I do bring it.” And as He brings it, so He guides it. “ Doubtless the sailing of a cloud hath Providence for its pilot.” The hand which forms them as they rise is never removed from them while they exist. They go where God directs: they do what God designs; and when God wills, they dissolve and disappear. And just so it is with the clouds of trial and affliction which rise and float in the Providential firmament. From whatever source they come; whatever character they assume; or whatever instrumentality is employed to produce them, still, we are to look beyond all these, and to consider that it is God alone who brings them. III. THERE EXISTS AN BETWEEN THE CLOUDS THAT RISE, EITHER IN THE NATURAL OR , AND THE BOW OF GOD’ S PROMISE. In conclusion, several important practical questions are suggested by this subject: we may inquire-- 1. What is needed in order that the bow should appear in the heavens? The cloud, the sun and the rain must exist, and that, too, in a certain relation with each other. The cloud is needed as the canvas on which the bow of beauty shall be painted. The sun is needed to give the light, the colours, of which the painting is composed; and the drops of falling rain are needed, as the pencil by which those colours are applied--the medium required to decompose the rays of light, and spread out their varying hues in blended loveliness. And in the spiritual world, to which we are applying the subject, there must be that which answers to these three requirements. There must be cloud, a ground work of human guilt and sorrow, on which the bow can be projected. There must be a Sun of Righteousness--a Divine Saviour causing the beams of His favour to shine forth; and there must be the descending showers of Divine grace to refract those glorious rays, and illumine with their brightness the dark horizon of man’ s prospects. 2. But what is necessary to the seeing of this bow when it does appear? A man must be led to see himself a ruined sinner; he must turn, under a sense of this ruin, in true penitence to Christ; he must submit himself, without reserve, to Him; he must seek pardon through His blood, and acceptance in His merits; he must be led to the exercise of heart-felt living faith in Him and His precious word; he must have a personal and saving interest in the blessings of His covenant, and then he will be occupying the proper point of view from which to see distinctly the bow of the covenant, and feel the covenant and delight which that view can give. 3. But what is implied in seeing this bow? It denotes a thorough, inwrought, abiding conviction, that God’ s hand is in every rising, threatening cloud, and that it is there for good. It denotes a lively, vigorous hope, entering within the vail, trod keeping the soul steady in her heavenward course, whatever storms may burst and beat around it. (R. Newton, D. D.)The token of the covenant I. THE TIME WHEN IT WAS MADE WAS JUST AFTER THE FLOOD AND : 1. A time of desolation. A father runs to the comfort of a frightened child; so our heavenly Father is never so ready to come to our comfort, as when the soul is filled to the full with a trembling fear of Him. “ The secret of the Lord is with them that fear Him, and He will show them His covenant.” 2. In confirmation of this, observe again, the Lord made this covenant with Noah, when Noah was humbling himself as a sinner before Him. II. BUT WHAT WAS THIS THAT THE LORD ENTERED INTO WITH NOAH AT THIS TIME? It is remarkable that, though detailed in this chapter with much minuteness, it relates only to temporal blessings. Not one spiritual promise does it contain. All it stipulates is, that there shall never again be a general flood or famine on the earth. And yet, notwithstanding this, it bears in many particulars so close a resemblance to that everlasting covenant established in Christ between Jehovah and His Church, that we cannot look at the one without thinking of the other; we see the same God acting in both on the same principles; making in fact the one almost a type or counterpart of the other. 1. This covenant had God alone as its author. 2. This covenant was a disclosure to Noah of God’ s secret thoughts and purposes. The history describes it as such, for it traces it not simply to God, but to the heart and mind of God. 3. This covenant with Noah was connected with a sacrifice; it was, indeed, founded on one. III. Let us pass on now to THE TOKEN OF THIS . Now, what is there resembling this in the Christian covenant? We may turn to the sacrament of the Lord’ s supper. It is of the same character. It is a memorial to us of our sinfulness and danger, and of the promises God has given us in our crucified Lord of security from that sinfulness and danger. It is, too, like the rainbow, a memorial of God’ s own appointment; and being such, we may safely look on it in the same light in which He holds up this shining bow to us, as a memorial to God Himself of His promises. On our part, it is a reminding Him of them, a pleading of them before Him; and it is like an assuring of us on His part, that He will never forget them. Hence we sometimes call it a seal of God’ s covenant of grace. Every time it is celebrated among us, it confirms and ratifies anew that covenant, as a seal ratifies the earthly contract to which it is affixed. And hence our Church tells us that our Lord “ instituted and ordained these holy mysteries as pledges of His love, as well as for a continual remembrance of His death.” (C. Bradley, M. A.)The bow in the cloud I. THE UNDER WHICH THE BOW APPEARS IN THE CLOUD. 1. God does not display the bow upon a blue and cloudless sky, but when there are clouds, and there is rain. The bow does not remove the clouds, but beautifies and illumines them. So the promises of God do not remove, but beautify and illumine, the darkness and mysteries of earth. The cloud of guilt is arched with the bow of pardon. The cloud of sorrow has the promise of support and relief; for bereavement, there shall be reunion; for cross bearing, crown wearing; for conflict, victory; for labour, rest; for pilgrimage, home. The cloud of mystery has the bow of providence arching it. The cloud of death has the bow of hope. 2. The bow can be seen only when the sun is shining. So the promises of God which arch the clouds of sin, sorrow, death, are produced by the light of the benign countenance of God, who is a sun and shield, and gives both grace and glory. 3. The bow can only be seen when the beholder looks up. II. THE OF THE OF THE BOW IN THE CLOUD. 1. To remind God of His covenant. 2. To remind man of his comfort. (1) That God accepts human worship when associated with Divinely appointed sacrifice. (2) That God is slow to anger. (3) That God is great in power. (4) That God is faithful to His promises. (F. W. Brown.)The rainbow We have to talk of two things--first, the tenor of the covenant, and secondly, the token of it--running parallel all the way through between the two covenants. I. First, then, the covenant itself: WHAT IS ITS TENOR? 1. We reply that it is a covenant of pure grace. There was nothing in Noah why God should make a covenant with him. 2. The covenant, we note, in the next place, was all of promise. You will be struck, if you read these verses, how it runs over and over again: “ I establish” --“ it shall come to pass” --“ I will” --“ it shall” --“ I will.” “ I will sprinkle clean water upon you, and ye shall be clean; from all your iniquities will I save you.” 3. There is this about Noah’ s covenant, and about the covenant of grace, that it does not depend in any degree at all upon man; for, if you will notice, the bow is put in the cloud, but it does not say, “ And when ye shall look upon the bow, and ye shall remember My covenant, then I will not destroy the earth,” but it is gloriously put not upon our memory, which is fickle and frail, but upon God’ s memory, which is infinite and immutable. “ The bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant.” Oh! it is not my remembering God, it is God’ s remembering me; it is not my laying hold of His covenant, but His covenant laying hold on me. 4. And hence--for all these reasons it is an everlasting covenant. For ever has God established this covenant in heaven. Even so the covenant of grace is not intended to be fleeting and temporary. “ Forever, O Lord, Thy word is settled in heaven.” “ He hath made with us an everlasting covenant, ordered in all things and sure.” “ He will ever be mindful of His covenant.” II. THE TOKEN OF THE . The covenant needs no token, as far as God is concerned; tokens are given for us, because of our littleness of heart, our unbelief, our constant forgetfulness of God’ s promise. The rainbow is the symbol of Noah’ s covenant; and Jesus Christ, who is the covenant, is also the symbol of that covenant to us. He is the Faithful Witness in heaven. 1. Briefly, upon this part of the subject let us notice when we may expect to see the token of the covenant. (1) The rainbow is only to be seen painted upon a cloud. Expect no tokens, except when thou needest them. (2) Nor does a cloud alone give a rainbow. So, beloved, our sorrows must not only threaten, but they must really fall upon us. (3) But, then, there must be a sun; for clouds and drops of rain make not rainbows, unless the sun shineth. 2. What do we see in our covenant witness in heaven? We see in Him what we see in the rainbow. (1) In the rainbow we see transcendent glory and beauty. As one of the works of God, it is worthy to be sought out by them that have pleasure therein. (2) Again: in the rainbow, and in Christ, I see vengeance satisfied. Is not the bow the symbol of the warrior’ s power? (3) The rainbow, yet again, is a token that vengeance itself has become on our side. You see, it is an unbroken “ bow.” Vengeance is there, justice is there; but which way is it pointed? It is turned upward; not to shoot arrows down on us, but for us, if we have faith enough to string it, and to make it our glorious bow--to draw it with all our might, to send our prayers, our praises, our desires, up to the bright throne of God. 3. How ought we to act with regard to this rainbow, and Jesus Christ as the symbol of the covenant? (1) First, let us act like little children. Little children run in clapping their hands with glee: “ Father, there’ s a rainbow!” Out they run to look at it; and they wonder whether they could find the end of it; they wish you would let them run till they could catch it. Whenever we think of Christ let us be little children, and look, and look, and look again; and let us long to get at Him, for, unlike the rainbow, we can get at Him. (2) While we gaze, ought we not to praise and admire? One or two of the nations of antiquity had it as a part of their religion always to sing hymns when they saw the rainbow. Should not we whenever we see Christ? (3) And again, when we see Christ, we ought to confess our sin with humiliation. An old writer says that the Jews confess their sins when they see the rainbow. I am sure, whenever we see Christ, we ought to remember the deluge of wrath from which He has delivered us, the flames of hell from which He has saved us; and so, humbly bowing ourselves in the dust, let us love, and praise, and bless His name. (C. H. Spurgeon.)The bow in the cloud I. LET US NOTICE THE CLOUDS WHICH COME OVER OUR PATH. 1. Whoever may claim exemption from afflictions personal and relative, it is not the Christian, for, “ whom the Lord loveth He chasteneth.” 2. Believers, in a peculiar manner, like their Lord, are exposed to temptations from the great adversary. 3. And frequently are they exposed to persecution from the world. II. THERE IS A BOW TO BE SEEN IN THE CLOUDS. God’ s promises Zechariah 13:9; James 1:12; Matthew 5:10; Isaiah 50:10). III. THIS LEADS US TO INQUIRE WHAT THE BOW IN THE CLOUD . 1. Have not the clouds of affliction ever proved to be big with blessings in the experience of all true children of God? 2. Temptation has proved a blessing when it has been met with in the path of duty, and when it has been combated with the sword of the Spirit, which is the Word of God. 3. Persecution, when it has come upon the Church, has always purified it, and in like manner its effect has been, in the case of all sincere Christians, to make them more earnest than ever in the Divine life. 4. Clouds of spiritual darkness are not permitted to come upon the believer in vain. (The Evangelical Preacher.)God’ s covenant and its token I. THE . II. THE TOKEN. The rainbow. “ My bow.” 1. An old thing invested with a new meaning. To the Christian common things are remembrancers of higher truths. The vine, the sun, etc., speak of Christ. Birds and flowers speak of Providence. They are silent on these matters to the worldly man. 2. Conspicuous. The rainbow, an object vast and visible. Spanning the heavens. 3. Attractive. Beautiful in shape and colour. Though often seen, always looked upon with a new delight. 4. Universal. Wherever the falling rain could bring the flood to mind, there the rainbow preaches of the mercy and faithfulness of God. LEARN: I. The condescension of a covenant making God. II. The faithfulness of a covenant keeping God. III. The obligation we are under of covenanting to serve God, and of keeping that covenant. IV. To see in natural objects remembrancers of Divine thoughts and truths. (J. C. Gray.)The bow in the cloud 1. The cloud of speculative doubt. 2. The cloud caused by secular occupation. 3. The cloud of social distress. 4. The cloud caused by spiritual depression--“ Cast thy burden on the Lord.” (A. F. Barfield.)The bow in the cloud How many spiritual lessons concerning the covenant itself are shadowed forth in this beautiful emblem. I would we never looked on it without remembering them. 1. “ The bow shall be seen in the cloud.” We make too much of clouds: the prophet tells us “ the clouds are the dust of His feet” (Nahum 1:3); and the Psalmist tells us He maketh the clouds His chariot oftentimes, as He once came to His disciples walking upon the waters; the clouds are the way by which He comes down to people’ s hearts, or brings them up to Him. It may be a cloud in our families, a cloud impending over our circumstances, a cloud in our experience, some conflict, some temptation it may be; but if God has brought the cloud, do not fear; the bow shall be seen in the cloud. And we cannot have the bow if we have not the cloud. We make too much of clouds; welcome the cloud, if the bow of your God is seen there. 2. Again observe, the bow surrounds the cloud, encompasses it; it is crowned with the bow; the bow is coloured rain, the edge of the cloud gilded. 3. Again, it is not from earth that bow comes, but from the heavens. The clouds all arise from the earth, the sun made by God shines down upon them, and they reflect its beauty; and so it is the Sun of Righteousness that gilds the clouds arising from our own murky hearts; the promise of a time to come, when rain and clouds shall be over and gone. 4. We may learn another lesson from the bow. Some people are puzzled with regard to the doctrine of the Trinity; they wonder very much if so difficult and seemingly contradictory a doctrine can be true. Why, God has hung up in the heavens a natural trinity to remind us of the covenant of the Father, the Son, and the Holy Ghost, for the sinner’ s salvation. See how the three primal colours blend in that arch in all the varieties of beauty. There are three in one in that beautiful arch. Whenever you are puzzled as to the Trinity, look at the rainbow, God’ s natural emblem of the fulness of the Father, the fulness of the Son, and the fulness of the Holy Ghost, pledged for the salvation of poor sinners. 5. Yet again, look at the rainbow. It is a gateway without gates between heaven and earth. The beautiful arch lies open; no bolted gates hang there on golden hinges; it is a doorway without a door; for the rent veil has made a new and living way, and God has come down to us that He might have fellowship with us. “ Behold, I have set before thee an open door, and no man can shut it.” 6. And again, consider the rainbow. It is a bow not bent towards us, but bent from us heavenwards, a bow without an arrow, a window in heaven, that our prayers may go up and enter in, and be presented by Him who stands before the throne, that we and they may be accepted. 7. Once again, the earth hides half of that beauteous bow. If you were above the earth, away beyond its mists, beyond its clouds and darkness, and beyond its hills and vales, the bow would appear a circle to you; now earth hides half of it, but by-and-by, when we are in heaven, the rainbow will be seen all round the throne. Now we see in part, we understand in part, we know in part; the mists of earth, and the earthliness of earth, hide much of the splendour and of the glory that our God has pledged Himself to bestow, but we shall see as we are seen, and know as we are known, where the rainbow is about the throne, and round about the head of Him who sits upon the throne. 8. Lastly, we read of another circle round about the throne, the company of the redeemed! There they are under the shadow of the rainbow, which was to them the pledge of the love and care of the God in whom they trusted. (M. Rainsford, B. A.)The rainbow Well may we adopt the language of the author of the book of Ecclesiasticus, and say, “ Look upon the rainbow and praise Him who made it. It compasseth the heaven about with a glorious circle: and the hands of the Most High have bended it” (Genesis 43:11-12). The prophet Isaiah has also a very remarkable reference to the rainbow, when speaking of the strength and perpetuity of the Church (Isaiah 54:7, etc.). Never more shall calamities overspread the whole Church, and threaten its complete destruction. Times of trial and persecution must, indeed, come, but Zion will always be safe. As the rainbow is only to be seen painted upon a cloud, so when the conscience is covered with thickest, darkest gloom, at the remembrance of many and grievous sins, Christ Jesus is revealed as the covenant rainbow, displaying all the loveliest attributes of the Divine character, and betokening peace. The bow in the cloud is not a mere general assurance that God will keep His promises with His people, but it is a special token of His grace; and as we gaze upon the beautiful iris arching the eastern horizon, and resting on its dark background of clouds, our thoughts reach far beyond the covenant made with Noah, to a more glorious covenant of grace, and we may read in its glorious colourings, as in an illuminated Bible, a pledge of the provisions of mercy secured to us by His death and sacrifice. “ Many years ago,” says a pastor in his sketch book, “ I was intimately acquainted with a man of uncommon intellectual powers and social qualities, which endeared him to a large circle of friends. He had keen wit; was a close observer of character; courteous in his manner: he was without a personal enemy in the world. His parents were people of simple but fervent piety, and he was accustomed from childhood to attend public worship, and continued the practice--though not regularly--when he became a man. A lawyer by profession, his circumstances were so easy that he had no occasion to apply himself to business, and his social qualities proved a snare, and led to his ruin. In the meridian of life he was seized with a fatal disease, and slowly sank into the grave. His minister was attentive in visiting him, but the sick man seemed in good spirits, and even made a jest of the emaciation of his limbs. As death drew nearer, however, this careless state of mind gave place to a horror of great darkness. His Christian friends watched with sleepless anxiety, and prayed with earnest importunity for some token of mercy, but the sick man still wandered in the wilderness where there was no way. A sister’ s gentle voice inquired if he felt no relief; his uniform reply, given in broken and despairing accents, was, ‘ Not a ray of hope yet! Not a ray of hope!’ Among his near relatives was an aged Christian who lived in a distant city, and, on one occasion, the silence of the chamber was disturbed by an exclamation from the sick man, who seemed to have been musing upon the dreary hopelessness of his condition: ‘ I used to laugh at uncle’ s prayers: but I would give the world for an interest in them now.’ In this state of fearful apprehension and despair, the poor man went down to the grave, his last intelligible words being but a repetition of his oft-repeated complaint, ‘ Not a ray of hope yet!’” God has set His bow in the cloud as a token of His covenant of grace, and the most undeserving of us may now find acceptance in the Beloved. Aye, even amidst the awful scenes of the judgment, we shall not be disappointed of our hope, when we behold the Redeemer in whom we have trusted, coming with power and great glory; for there shall be “ a rainbow round about the throne, in sight like unto an emerald!” (J. N. Norton, D. D.)The rainbow and its lessons Well might a reflecting mind look with wonder at the marvellous arch, which in magic swiftness, and in more magic colours, encompasses the still cloud covered part of heaven; whilst the radiant sun sends his glorious beams from the other part, already restored to its usual serenity. Its beauty delights the eye, whilst its grandeur elevates the mind; it teaches the omnipotence of God, but still more His love; when the flashes of lightning have ceased, and the roaring of the tempest is silent, its chaste brilliancy falls like morning dew on the desponding heart; admiration and gratitude mingle in the breast; and when the pearly bow then appears, like an eternal bridge, to connect heaven and earth, the soul rises on the soft wings of veneration, disturbed by no doubt, and awed by no fear, to those regions where love and beauty never cease. Almost all ancient nations, therefore, have connected religious ideas with the appearance of the rainbow. The Greeks considered it generally as the path on which Iris, the messenger of the king and queen of Olympus, travelled from heaven to earth; Homer describes it as fixed in the clouds to be a sign to man, either of war or of icy winter. But Iris herself was very frequently identified with the rainbow, and she was considered to be the daughter of Thaumas (Wonder), by Electra (Brightness), the daughter of Oceanus, which parentage describes appropriately the nature and origin of the rainbow. Her usual epithets are “ swift-footed,” and “ gold-winged” ; and the probable etymology of her name points either to the external, or, perhaps, to the internal connection between earth and heaven, between man and the deity; and thus she is the conciliating, the peace-restoring goddess, and is represented with the herald staff in her left hand. The Persians seem likewise to have connected the office of divine messenger with that phenomenon; for an old picture represents a winged boy on a rainbow, and before him kneels an old man in a posture of worship. The Hindoos describe the rainbow as a weapon in the hands of Indras, with which he hurls flashing darts upon the impious giants, and the Chinese consider it as foreboding troubles and misfortunes on earth; but the former regard it as also the symbol of peace, which appears to man when the combat of the heavens is silenced. These analogies are sufficient to prove the generality with which higher notions were attached to the rainbow; they account for its application in the Pentateuch to a very remarkable purpose; they explain why the New Testament represented the rainbow as an attribute of the Divine throne (Revelation 4:3), or of angels sent as messengers upon the earth (Revelation 10:1); but they are likewise clear enough to manifest in this point also the great superiority of Biblical conceptions. In the Mosaic narrative every superstitious element is banished; it serves no other end but to remind God of His merciful promise never again to destroy the earth and its inhabitants; it is, indeed, appointed more for God than for the sake of man; God sees it, and remembers thus the everlasting covenant with the earth; and if the men are rejoiced at the sight of that beautiful phenomenon, it is merely because it gives them the certainty that the covenant is not forgotten; when torrents of rain begin to inundate the earth, and the thunder rolls through the heavy air, when lowering clouds conceal the light of the orb of day, and the heart of man begins to despond and to tremble, the rainbow appears suddenly like a thought from a better world; it announces the peace of nature, and the renewal of the eternal promise. And this implies another proof that the Noachian covenant imposed no obligations upon man, and that it was a pure act of mercy. (M. M. Kalisch, Ph. D.)The bow in the cloud The bow, which cheers us in the first pages of our Bible, shines brightly to the last. We read in the Revelation that John was in the Spirit; a door was opened before him in heaven; and, behold, a throne was set. But what encircled it? The rainbow (Revelation 4:3; Revelation 10:1). Thus in the fullest blaze of the Gospel, the bow continued the chosen emblem of the grace and truth which came by Jesus Christ. Let a few eases from the diary of experience illustrate this. In our journey through the wilderness, the horizon is often obscured by storms like these; terrors of conscience--absence of peace--harassing perplexities--crushing burdens of difficulties. But from behind these dusky curtains, the bow strides forth in its strength. It is indeed a cheerless day, when errors of conscience pour down pitiless peltings. Spectres of past sins start up. A grim array of bygone iniquities burst their tombs; and each terrifies by hideous form, and each points to eternal death as its due. The light of life seems excluded by She dread, Can there be hope, when sins have been so many and so grievous, and against the clearest knowledge, and after such tender pardons, and such healings of mercy? Wild is this tempest’ s roar; but in its midst faith can still look upwards, and see Jesus with outstretched arms before the throne of God. There is a rainbow upon His head, and the bright colours write, “ Father, forgive them.” “ The blood of Jesus Christ His Son cleanseth us from all sin.” The darkness vanishes, and clear joy returns. Absence of peace, too, is a heavy cloud. Many a cross of spiritual distress lies in the believer’ s path. Today he may recline joyously on the sunny slopes of the Gospel; tomorrow the thunders of Sinai affright. Today David sits high at the banquet of the king; tomorrow he is an outcast in the cave of Adullam. But in these dreary hours the gladdening bow, which crowns the Redeemer’ s head, will suddenly appear. In letters of light the truth is emblazoned, “ Jesus Christ, the same yesterday, and today, and forever.” “ I change not; therefore are ye not consumed.” “ I will never leave thee nor forsake thee.” Again the darkness vanishes, and clear joy returns. Perplexities are often as a mass of clouds. The pilgrim would climb the hill of Zion, but impassable rocks are on either side: the sea is in the front; the Egyptians in the rear. He sighs, as the lepers of Samaria, “ If we say, we will enter into the city, then the famine is in the city, and we shall die there. And if we sit still here, we die 2 Kings 7:4). He is in the straits of David. The enemy has left him desolate; his friends are ready to stone him (1 Samuel 30:6). But he looks aloft to Jesus, and the bow is bright. The “ faithful and true Witness” cheers him onward: “ This is the way, walk in it.” “ I will instruct thee and teach thee in the way which thou shelf go, I will guide thee with Mine eye.” So, also, burdens of difficulties often oppress. The believer is ready to sink beneath the weight. Moses felt this when he said, “ Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel?” But a bow was in the cloud, and it sparkled with the promise, “ Certainly I will be with thee.” He went and prospered. The women on the way to the sepulchre were in gloom: “ Who,” said they, “ will roll us away the stone?” But a bow was in the cloud. Hoping against hope, they advanced, and the stone was gone. Paul trembled when he was to stand alone before the tyrant and his court. But a bow was in the cloud, and he took courage: “ At my first answer no man stood with me, but all men forsook me. Notwithstanding, the Lord stood with me, and strengthened me, and I was delivered out of the mouth of the lion.” (Dean Law.)The Rainbow I. Let us contemplate the BEAUTY OF THE RAINBOW. The rainbow is an object with which all are familiar. This beautiful rainbow could not be overlooked by the ancient heathens. They saw it, and were rapt in admiration. They thought it must be something Divine. They consecrated it--they fell prostrate and adored it--they called it Iris, whom they imagined to be the messenger of the gods. It is worthy of remembrance that, in this undoubted fact, we have another convincing evidence of the strength of ancient tradition; and of the importance of revelation being considered as the basis of a great portion of the heathen mythology. But how beautifully consonant with Divine truth is the idea embodied in this pagan mystery! The rainbow is, truly, a “ messenger” of God--a messenger of peace and joy--a herald of truth, security, and love. II. It may be desirable, in furtherance of our design, to examine the NATURE OF THIS ; and to explain its formation and physical properties. The rainbow is produced by rays of light falling upon drops of water. 1. There must be rain descending the whole breadth of the rainbow. 2. The sun must shine exactly opposite to the falling shower. 3. The spectator must stand with his back to the sun, placing himself thus opposite the rainbow. Then the following phenomenon will be observed:--If the sun shines upon the drops of rain as they are falling, the rayswhich come from those drops to the eye of the spectator will cause the appearance of the primary or strongly-coloured rainbow. And the reason of the colours being exhibited is, that every drop of rain, being globular and transparent, receives the pencil of light, which, as soon as it touches the outside of the higher part of the drop, is refracted or bent; it then passes on through the drop to the inside of the globule at the opposite or back part of it, where the inner surface acts like a concave mirror, and reflects or throws back the incident pencil of light to the outer or lower surface, through which it passes, and so is refracted a second time; and then it comes down to the eye of the spectator. But, as the rays emerge from the drop, they proceed each in a divergent line; therefore, one ray only of that pencil can reach the eye, giving the perception of one of the seven prismatic colours. Those rays which are contiguous and parallel produce the same colour; and its strength or vividness will depend upon the number of rays which, being contiguous and parallel, reach the eye. But, in the rainbow we observe the seven prismatic colours--red, orange, yellow, green, blue, indigo, and violet; and always in the same order of arrangement. And this appearance of seven colours, in order, one above another, is caused by the drops being disposed in the same manner; and, as each drop makes a different angle with the eye, the different colours will be perceived in succession; and thus the whole bow will be presented to view. III. Our subject especially requires that we should advance from this general view of the nature of this phenomenon, to the NOVELTY OF THE AT THE ERA OF THE DELUGE. IV. Our serious reflections are now demanded for the consideration of THE DESIGN AND UTILITY OF THIS . This is expressed by the sacred historian: it is “ set” as a sign--the token of a covenant between God and the earth. All the works of God praise Him--they show His eternal power and Godhead. In some of His works, Jehovah utters a more significant voice. The bush burns unconsumed; the pillar of fire goes before the people; the sea makes a pathway through its disparted waves; the rock send forth its stream in the desert; the manna descends from the skies; the star guides the magi to Bethlehem; the sun refuses to shine upon the hour of the Saviour’ s crucifixion. So, in the present instance, we behold a sublime and beautiful phenomenon--a lecture printed in golden letters, on the tablet of the skies. 1. The rainbow is the memento of a dispensation of mercy and judgment. To creatures of sense, simple revelation seems insufficient for the purposes of faith. Feeble and faltering man “ seeks after a sign.” He requires something to impress his organs of perception as well as to convince his judgment. And He who made man, and considers his frame and constitution--his wants and fears--gives him sign upon sign, as well as precept upon precept. Hence, the great value of sacramental symbols. The bow of earth is the emblem of hostility; and is joined, in martial regalia, with the shield and the sword and the battle: but the celestial bow has no array of vengeance--no shaft of perdition. It reminds, most powerfully, of the storm retiring, and the deluge past to return no more. 2. It is an illustration of the meeting of mercy and judgment. Behold the glorious arch! it rises heavenward; it descends to earth; it spans the concave of the skies; it thus brings heaven and earth together. It beams, like a bond of glory, between the accursed soil and the propitious heaven. 3. It is a demonstration of the triumph of mercy over judgment. To the spectator, the prismatic bow presents its brightest aspect--its dark side leans upon the storm--it tells the shelter-seeking husbandman that the sun hath pierced the clouds, and the winds are driving off the tempest. Its beaming is the radiance of love. 4. The rainbow is a striking symbol of our glorious Mediator. Come and behold how heaven and earth are made one in Christ Jesus: yea, believe, for yourselves, that God is in Christ reconciling you unto Himself, and not imputing your trespasses unto you! (C. Burton, LL. D.)The rainbow A pledge more appropriate or significant it is not possible to conceive. The theory of the rainbow, physically considered, can be minutely worked out only by the intricate processes of calculus. Every time the arch is formed, there comes into harmonious play a multitude of laws; for example, laws of gravitation, which determine the position of the cloud and the curve of the descending rain and the size and the shape of each molecule; laws of light, according to which the solar rays are absorbed and transmitted and reflected and refracted and polarized, and this, too, in every variety of angle and direction and velocity; laws of geometry, which determine all the angles of incidence and reflection and refraction and interference and polarization; laws of vision and consciousness, by which the beholder perceives on his own retina the image of the beautiful phenomenon, and recognizes it as a rainbow. In other words, the bow in the cloud and our perception of it is the natural result of a perfect adjustment in space and in time of all these multitudinous, complicated, delicatest processes. What a peculiar appropriateness, then, in God’ s selecting this phenomenon of exquisite beauty as the pledge of His veracity in respect be the constancy of nature, when we remember that the rainbow, involving as it does every time it is formed the perfect adjustment of countless contingencies, is nevertheless of frequent recurrence! What a sublime testimony each recurrence of the rainbow through the ages that have gone before us has been to the infinite regularity with which the Lord of nature has administered His own manifold laws! Had the bow in the cloud never been seen except when Noah and his family gazed on it, we should have ranked it, like the flood, among supernatural events. But the frequent recurrence of the phenomenon, ever and anon spanning our horizon, brings it down within the plane of the natural. Thus the natural becomes itself a sign of the supernatural. (G. D. Boardman, D. D.)Everlasting covenant The rainbow of the covenant of grace lasts forever; it never melts. The one on which Noah gazed soon lost its brilliancy. Fainter and fainter still it grew, until, like a coloured haze, it just quivered in the air, and then faded from the vision. Ten thousand rainbows since have arched our earth, and then melted in the clouds; but the rainbow of God’ s mercy in Christ abides forever. It shines with undiminished splendour from all eternity, and its brilliancy will dazzle the eyes of redeemed humanity through the countless cycles of the same eternity. As has been said by Guthrie, it gleams in heaven tonight, yea, it beams sweetly on earth with harmonious hues, mellowed and blended into each other as fresh as ever. And when the sun has run his course and given place unto eternity, that bow of grace will still remain forever, and be the theme of the ceaseless songs of spirits glorified in heaven, as, wrapt in the radiance of that sinless, sunless land, they realize that the darkness of earth was but the shadow of God’ s wing sheltering them from earth’ s too scorching sun. (W. Adamson.)Was there a rainbow before? The covenant is that there shall not be any more a flood to destroy the earth, and the token of the covenant is bow in the cloud. But was there not a rainbow before there was a flood? Of course there was. You do not suppose that the rainbow was made on purpose? There were rainbows, it may be, thousands of ages before man was created, certainly from the time that the sun and the rain first knew each other. But old forms may be put to new uses. Physical objects may be clothed with moral meanings. The stars in heaven and the sand by the seashore may come to be unto Abraham as a family register. One day common bread may be turned into sacramental food, and ordinary wine may become as the blood of atonement! The rainbow which was once nothing but a thing of evanescent beauty, created by the sun and the rain, henceforward became the token of a covenant and was sacred as a revelation from heaven. When you lived in a rich English county the song of the lark was nothing to you, it was so familiar; you had heard the dinning trill of a hundred larks in the morning air: but when you went out to the far-away colony, and for years did not hear the voice of a single home bird, you suddenly caught the note of a lark just brought, to the land, and the tears of boyhood streamed down your cheeks as you listened to the little messenger from home. To hear it was like hearing a gospel. From that day the lark was to you as the token of a covenant! In speaking to Noah, God did not then create the bow; He turned it into the sign of a holy bond. The fear is that we may have the bond and not the oath. We may see physical causes producing physical effects, and yet may see no moral significations passing through the common scenery of earth and sky. Cultivate the spirit of moral interpretation if you would be wise and restful: then the rainhow will keep away the flood; the fowls of the air will save you from anxiety; and the lilies of the field will give you an assurance of tender care. Why, everything is yours! The daisy you trod upon just now was telling you that if God so clothe the grass of the field, He will much more clothe the child that bears His own image. Very beautiful is this idea of God giving us something to look at, in order to keep our faith steady. He knows that we need pictures, and rests, and voices, and signs, and these He has well supplied. We might have forgotten the word, but we cannot fail to see the bow; every child sees it, and exclaims at the sight with glad surprise. If anyone would tell the child the sweet meaning of the bow, it might move his soul to a still higher ecstasy! And so with all other things God has given us as signs and tokens: the sacred Book, the water of baptism, the bread and wine, the quiet Sabbath, the house of prayer; all these have deeper meanings than are written in their names; search for those meanings, keep them, and you will be rich. (J. Parker, D. D.)The rainbow like God’ s promises The rainbow arches the sky. A summer or two since, standing on a hilltop and looking eastward, I saw a wondrous sight. A fierce shower had just ended, and yonder, arching the heavens from extreme north to extreme south, was a magnificent rainbow. Each end of it rested on a mountain top, while under its very centre, in a deep valley between the mountains, nestled a city whose spires and windows glistened in the reflection of the setting sun. Not more sublime was this than that which it symbolized. God’ s promises span the universe; they cover all the needs of man. Not a community exists which might not look up and see the jewels of Divine love arching the sky above them. (A. P. Foster.)The bow of the covenant “ Oh,” cries an impassioned lover of nature, “ that I, on my deathbed, may behold a rainbow!” And let every Christian echo the voice, and say, “ Oh, that on my deathbed I may behold the rainbow of the covenant.” (G. Gilfillan.)The covenant sign The native account of the last martyrdom in Madagascar concludes in these touching words:--“ Then they prayed, ‘ Oh Lord, receive our spirits, for Thy love to us hath caused this to come to us; and lay not this sin to their charge.’ Thus prayed they as long as they had any life, and then they died--softly, gently; and there was at the time a rainbow in the heavens which seemed to touch the place of the burning.” (Old Testament Anecdotes.)I will look upon it God looking at the rainbow While we are looking at the objects of nature, as well as at the events of Providence and the mysteries of grace, from below, God is looking at them from above. While we are gazing at the thundercloud with terror, and cowering under it, God sees it from a serene sky, and cast far beneath His feet. While the shadow of eclipse is darkening whole continents, the sun seems as bright a mote as ever it did to the eye of God. When a world or a system of worlds has ceased to shine, it appears to God as the melting of a little patch of snow on a spring mountain does to us. But while this is true in one view, it is also in another true; that often what seems little to us is great in the sight of God. The common order of men see no beauty in the rainbow; the man of science thinks little of it except as a complete analysis of light; the poet sings its splendour; the Christian, even while admiring, seldom thinks of it as a God built bulwark against the return of the waters of Noah; but the Almighty never rears again its arch, or looks upon it when reared, without remembering His promise; it is to Him His original oath, cast in aerial architecture, transcribed in letters of gold. And so, too, with things of a moral kind. The difference between the famous contradictory conclusions of the two knights in reference to the golden and silver sides of the shield, is only a type of the difference between the estimates formed of various subjects by God and by man; only a type, because both these were right, and right equally; whereas God’ s thoughts are not only not as our thoughts, but are ineffably nearer the truth. How solemn and how humbling to remember that, whatever we are looking at or thinking on, whether in the physical or moral world, God is looking at, and judging of too, from a far superior point of view; that our notions of things differ from His now by exaggeration, now by diminution, and now by distortion, but are never exactly the same; and that, even if they differ by a single iota, they are so far wrong. This consideration might indeed well drive us to despair, for how can we tell what are God’ s views, were it not that in the Bible, echoing too the voice of conscience, the “ God within the breast,” we are not altogether left to conjecture as to the Divine “ thoughts,” and all its writers justly can boast that they have the mind of God. (G. Gilfillan.) Genesis 9:18-19 The sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth The factors of human culture Mankind have a common calling as human beings, to which we give the name of culture. This comprehends all influences from without that form the human character and create history. The world of mankind is a complex product which several elements have helped to form. The names of these progenitors of the new race are significant of great principles of thought and action, which have guided the progress and shaped the destinies of mankind. We have here those effective powers which have been at work throughout the whole course of history. I. . This is represented by Shorn, which signifies “ the name,” i.e. the name of God with all its fulness of meaning for man. The knowledge of that name was to be preserved through Shem, for without it the race must fail to reach its highest perfection. Shem is mentioned first because religion is the chief glory of man, the only source of his true greatness, and the only worthy end of his life. Consider religion: 1. As a system of thought. It has certain truths addressed to the intellect, heart, and conscience. Religion comprises-- (1) The knowledge of God; (2) the knowledge of man; (3) the knowledge of things. 2. As a rule of life. 3. As a remedy for sin. II. THE SPIRIT OF WORK AND . This is another factor which enters into the culture of the human race. It is represented by Japheth, which signifies “ enlargement.” There was in him an energy by which he could overcome obstacles and expand his empire over the world. This spirit of work and enterprise has given birth to civilization. The union of external activity with mental power is the source of man’ s greatness and superiority in the world. 1. It is necessary to material progress. In the division of human labour the thinkers stand first of all. Mind must survey the work and plan the means by which it is to be accomplished. But for the practical work of life, there must be energy to carry out the thoughts of the mind, and render them effective in those labours which minister to prosperity and happiness. 2. It is necessary to mental progress. By far the larger proportion of human knowledge has been acquired by the actual struggle with the difficulties of our present existence. The battle of life has drawn out the powers of the mind. 3. It is necessary to religious progress, The knowledge of spiritual truth must be expressed in duty, or man can have no religion. Doctrines are only valuable as they teach us how to live. Activity without contemplation has many evils, but united with it is the perfection of spiritual life. True thoughts of God and ourselves must be manifested in that energy by which we contend with evil, and perform our duty. III. THE POWER OF EVIL. This is represented by Ham, who is the picture of moral inability--of one who knows his duty, but is unable to perform it. A large portion of the energy of mankind is spent in contention with evil, in neutralizing the labours of one another, and but a poor remainder issues in useful work. This power of evil accounts for-- 1. The slow education of the race. 2. The monstrous forms of vice. These are developed even in the midst of the best influences and restraints. 3. The limited diffusion of religion. 4. The imperfection of the best. Still, our great hope for the race is that evil is not the strongest power in it. (T. H. Leale.) Genesis 9:20-27 Noah began to be an husbandman and he planted a vineyard; and he drank of the wine and was drunken The lessons of Noah’ s fall I. THE MORAL DANGERS OF SOCIAL . 1. Increased temptations to sensual indulgence. 2. It exercises a tyranny over us. 3. It tends to make us satisfied with the present. II. THE POWER OF EVIL. He who once allows evil to gain the mastery over him, cannot tell to what degrading depths he may descend. III. THE WHICH ASSAIL WHEN THE OF A GREAT PURPOSE IS PAST. IV. THE POWER OF TO DEVELOP MORAL IN OTHERS. 1. The sins of others give occasion for fresh sins in ourselves. 2. The sins of others may give occasion for some high moral action. V. THE OF UPON THE OF HUMAN CONDUCT. The words of Noah take too wide a range and are too awful in their import to warrant the interpretation that they were the expression of a private feeling. They are a sketch of the future history of the world. The language is prophetic of the fate of nations. It may seem strange that so important an utterance should arise out of the accident of one man’ s transgression. The same account, too, must be given of the greater part of the structure of Scripture. Some portions were written at the request of private persons, some to refute certain heresies which had sprung up in the Church. Many of the books in the New Testament owe their origin to the needs and disorders of the time. But this does not destroy the authority or Divine origin of the Scripture, for the following reasons: 1. The Bible has thus imparted to it a human character and interest. 2. The Bible is unfolded by an inner law. 3. The Bible shows the advance of history towards an end. (T. H.Leale.)Noah drunk I. A SINFUL ACT CASTING A GLOOM OVER A PURE LIFE. 1. That sin-stricken humanity cannot reach perfection in the present life. 2. That a man is not invariably influenced by society. Noah stood firm as a rock against the multitude, but now in his own tent falls. 3. That witnessing the greatest judgments, and experiencing the tenderest mercies of God, will not preserve us from sin. II. A SENSUAL ACT RIGHTLY . 1. This act is an index of a debased mind. 2. It shows an indifference as to the means of gratifying his sinful propensity. 3. The punishment is degrading to himself and to his descendants. III. A ACT WELL . 1. The commendation of their own conscience. 2. The blessing of an aged father. 3. The approbation of God. (Homilist.)Noah’ s sin Noah’ s sin brings before us two facts about sin. First, that the smaller temptations are often the most effectual. The man who is invulnerable on the field of battle amidst declared and strong ememies, falls an easy prey to the assassin in his own home. The temptations Noah had before known were mainly from without; he now learnt that those from within are more serious. Many of us find it comparatively easy to carry clean hands before the public, or to demean ourselves with tolerable seemliness in circumstances where the temptation may be very strong but is also very patent; but how careless are we often in our domestic life, and how little strain do we put upon ourselves in the company of those whom we can trust. What petulance and irritability, what angry and slanderous words, what sensuality and indolence could our own homes witness to! Secondly, we see here how a man may fall into new forms of sin, and are reminded especially of one of the most distressing facts to be observed in the world, viz., that men in their prime and even in their old age are sometimes overtaken in sins of sensuality from which hitherto they have kept themselves pure. We are very ready to think we know the full extent of wickedness to which we may go; that by certain sins we shall never be much tempted. And in some of our predictions we may be correct; our temperament or our circumstances may absolutely preclude some sins from mastering us. Yet who has made but a slight alteration in his circumstances, added a little to his business, made some new family arrangements, or changed his residence, without being astonished to find how many new sources of evil seem to have been opened within him? While therefore you rejoice over sins defeated, beware of thinking your work is nearly done. (M. Dods, D. D.)Noah’ s husbandry and excess 1. The best and holiest of men upon God’ s seating them here below, must undertake some honest calling. So Noah is for husbandry. 2. Man’ s labour and planting must serve God’ s providence to bring the fruits of the earth unto their due use and end (Genesis 9:20). 3. Feeding or drinking on a man’ s own labours is a privilege not denied to man. 4. The best of men may be apt to exceed in the use of creature comforts. 5. Wine is a mocker, and may deceive the holiest men that are not watchful Proverbs 20:1). God hath not spared to discover the worst as the best of his saints (verse 20). (1) To humble them. (2) To warn others. (3) To glorify grace, that their righteousness is of Him only (verse 21). (G. Hughes, B. D.)Drink and drunkenness It is related of a converted Armenian on the Harpoot mission field, that he was a strong temperance man. On one occasion, disputing with a drinker of the native wine, he was met with the rejoinder, “ Did not God make grapes?” To this, with native warmth, the Armenian replied: “ God made dogs; do you eat them? God made poisons; do you suck them?” While not prepared to argue after this fashion, all must admit the appalling follies of excessive drinking. Thomas Watson says that there is no sin which more defaces God’ s image than drunkenness. And sadly as it mars and blots the face and form of the body, its deleterious and destructive influences upon the mental powers and moral principles are more distressing. “ Alcohol is a good creature of God, and I enjoy it,” said a drinker to James Mowatt. To this he replied, “ I dare say that rattlesnakes, boa constrictors, and alligators are good creatures of God, but you do not enjoy swallowing them by the half dozen.” As Guthrie says, “ No doubt, in one sense, it is a creature of God; and so are arsenic, oil of vitriol, and prussic acid. People do not toss off glasses of prussic acid, and call it a creature of God.” The sin of drunkenness Noah, as soon as he could get settled, betook himself to the employment of husbandry; and the first thing he did in this way was to plant a vineyard. So far all was right; man, as we have seen, was formed originally for an active, and not an idle life. Adam was ordered to keep the garden and to dress it; and when fallen, to till the ground from whence he was taken, which now required much labour. Perhaps there is no occupation more free from snares. But in the most lawful employments and enjoyments, we must not reckon ourselves out of danger. It was very lawful for Noah to partake of the fruits of his labour; but Noah sinned in drinking to excess. He might not be aware of the strength of the wine, or his age might render him sooner influenced by it: at any rate, we have reason to conclude from his general character that it was a fault in which he was overtaken. But let us not think lightly of the sin of drunkenness. “ Who hath woe; who hath redness of eyes? They that tarry long at the wine.” Times of festivity require a double guard. Neither age nor character are any security in the hour of temptation. Who would have thought that a man who had walked with God, perhaps more than five hundred years, and who had withstood the temptations of a world, should fall alone? This was like a ship which had gone round the world, being overset in sailing into port. What need for watchfulness and prayer! One heedless hour may stain the fairest life, and undo much of the good which we have been doing for a course of years! Drunkenness is a sin which involves in it the breach of the whole law, which requires love to God, our neighbours and ourselves. The first as abusing His mercies; the second as depriving those who are in want of them of necessary support, as well as setting an ill example; and the last as depriving ourselves of reason, self-government, and common decency. It also commonly leads on to other evils. It has been said, and justly, that the name of this sin is Gad--a troop cometh! (A. Fuller.)Drunkenness the way to ruin One fine summer evening as the sun was going down, a man was seen trying to make his way through the lanes and crossroads that led to his village home. His unsteady, staggering way of walking showed that he had been drinking; and though he had lived in the village over thirty years, he was now so drunk that it was impossible for him to find his way home. Quite unable to tell where he was, at last he uttered a dreadful oath, and said to a person going by, “ I’ ve lost my way. Where am I going?” The man thus addressed was an earnest Christian. He knew the poor drunkard very well, and pitied him greatly. When he heard the inquiry, “ Where am I going?” in a quiet, sad, solemn way he answered: “ To ruin.” The poor staggering man stared at him wildly for a moment, and then murmured, with a groan, “ That’ s so.” “ Come with me” said the other, kindly, “ and I’ ll take you home.” The next day came. The effect of the drink had passed away, but those two little words, tenderly and lovingly spoken to him, did not pass away. “ To ruin! to ruin!” he kept whispering to himself. “ It’ s true, I’ m going to ruin! Oh, God, help me and save me!” Thus he was stopped on his way to ruin. By earnest prayer to God he sought the grace which made him a true Christian. His feet were established on the rock. It was a rock broad enough to reach that poor, miserable drunkard, and it lifted him up from his wretchedness, and made a useful, happy man of him. Saints’ sins 1. As the photographic art will not make the homely beautiful, nor catch a landscape without catching the shadow of deformity as readily as the shadow of beauty; so, says Swing, the historic genius of the Bible gathers up all virtue and vice equally, and transfers it to the record--the one for human as Divine commendation--the other for human as Divine condemnation. And thus it comes to pass that we do not see a Hebrew nation adorned in the gay robes of a modern fresco, but one that sinned against God: a beacon tower of warning to all future nations of the earth that the Merciful and All-gracious will by no means clear the guilty. 2. When the painters of the last century painted the great heroes of that age, they threw upon their subjects the costumes of that day; and now, when in our days their dresses seem ridiculous and create a smile, we rise above the dress--fasten our eye upon the firm-set lips, the chiselled nose and noble forehead, and bless God that we have such portraits of such giants. Just so in the Bible, its great heroes are all represented in the clothes they wore--from Noah, in the cloak of drunkenness, to Peter, in the robe of equivocation: and it is for us to let those garments alone, and admire the matchless contour of their spiritual countenances. (W. Adamson.)The original home and diffusion of the vine The early history of the vine cannot be traced with any certainty. It is first introduced to our notice, in the above passage, as the cause of Noah’ s shameful drunkenness, and as one of the articles of provision hospitably offered by Melchizedek to Abraham. It was, in all probability, a native of the hilly region on the southern shores of the Caspian Sea, and of the Persian province of Ghilan. The tradition of the Jews is that the vine was first planted by God’ s own hand on the fertile slopes of Hebron. It has been gradually introduced into other countries, and it has been said that the great revolutions of society may be traced in its gradual distribution over the surface of the globe; for wherever man has penetrated, in that spirit of change and activity which precedes or accompanies civilization, he has assisted in the dissemination of this useful plant, much more surely and rapidly than the ordinary agencies of nature. Now, the range of the vine extends from the shores of the New World to the utmost boundaries of the Old; its profitable cultivation in the open air, however, being still confined to a zone about two thousand miles in breadth, and reaching in length from Portugal to India. (Things Not Generally Known.)Shem and Japheth took a garment Piety in children 1. Piety in children hastens to cover that which impiety discloseth to reproach. 2. Some gracious seed is vouchsafed to the saints for their comfort, as wicked for their grief. 3. Piety to parents will use lawful means to cover their shame. 4. Piety turns its back to the discovery of parents’ evils, as unnatural. 5. It is piety in children to cover the infirmities or nakedness of parents. Yet this is no rule for all to hide wilful sinners. 6. Piety turns the face away, and would not willingly see the shame of parents. A sweet pattern. (G. Hughes, B. D.)On covering the sins of others Charity is the prime grace enjoined upon us, and charity covers a multitude of sins. And whatever excuses for exposing others we may make, however we may say it is only a love of truth and fair play that makes us drag to light the infirmities of a man whom others are praising, we may be very sure that if all evil motives were absent, this kind of evil-speaking would cease amoung us. But there is a malignity in sin that leaves its bitter root in us all, and causes us to be glad when those whom we have been regarding as our superiors are reduced to our poor level. And there is a cowardliness in sin which cannot bear to be alone, and eagerly hails every symptom of others being in the same condemnation. Before exposing another, think first whether your own conduct could bear a similar treatment, whether you have never done the thing you desire to conceal, said the thing you would blush to hear repeated, or thought the thought you could not bear another to read. And if you be a Christian, does it not become you to remember what you yourself have learnt of the slipperiness of this world’ s ways, of your liability to fall, of your sudden exposure to sin from some physical disorder, or some slight mistake which greatly extenuates your sin, but which you could not plead before another? And do you know nothing of the difficulty of conquering one sin that is rooted in your constitution, and the strife that goes on in a man’ s own soul and in secret though he show little immediate fruit of it in his life before men? Surely, it becomes us to give a man credit for much good resolution and much sore self-denial and endeavour, even when he fails and sins still, because such we know to be our own case, and if we disbelieve in others until they can walk with perfect rectitude, if we condemn them for one or two flaws and blemishes, we shall be tempted to show the same want of charity towards ourselves, and fall at length into that miserable and hopeless condition that believes in no regenerating spirit nor in any holiness attainable by us. (M. Dods, D. D.)Filial reverence 1. Lettice would quietly watch for her father, and as quietly lead him home, that none of the neighbours might see his shame as a drunkard. With what tenderness she led the reeling form within doors; and when he had flung himself upon his poor bed, how tenderly she covered him, ere she herself retired to rest. She could not bear the thought of friends around knowing that her father lived to drink. 2. Joe Swayne, the street Arab, had been lured to Sunday school by a teacher on her way. In conversation he had mocked over his mother’ s propensity for drink, and jocosely described her words and ways when she returned to their wretched garret after a deep debauch. At school, God’ s word taught, and God’ s grace trained him to think otherwise. Child could not be kinder to his mother than he was. No one ever heard him mention his mother’ s shame. (W. Adamson.) Genesis 9:25-27 Cursed be Canaan The sons of Noah I. The curse of Canaan was . Noah saw in Ham and his son some traits of character that showed a moral inferiority, which he foresaw would have an effect upon their descendants, and would be visited by God with chastisement and disapproval. II. The blessing of Shem was . Israel was “ alone among the nations” in respect of their superior knowledge of God. From this “ Shemitic” people was in future days to go forth the “ Law” and the “ Word” of God (Isaiah 2:3), which were to bring all other nations to God. III. The blessing of Japheth was . His name means “ widely-extending” ; and his descendants were great colonizers, spreading over Europe in one direction, over Persia and India in another. LESSONS:-- 1. That the Lord is King ruling over all, and that He judges among the nations. 2. That the Lord is Saviour, and provides for the way in which His truth shall be preserved amid the wickedness of men, and shall finally subdue and renovate the world. 3. That all nations, whether subjected to others, or widely extending their power, should learn to serve and praise “ Jehovah, God of Shem.” (W. S. Smith, B. D.)Lessons 1. Gracious souls may sleep awhile in sin, but they awake again. 2. Awaking saints sadly resent their fails, and depart from evil. 3. God brings to light the wicked practices of ungracious ones against His saints, and sheweth it to His prophets (Genesis 9:28). 4. Cognisance taken by God and His prophets of wicked practices foreruns a curse. 5. A father may be a minister of a curse from God upon his own children, and he must not spare, as here in Noah, and in Jacob. 6. The curse of God on body and soul finds men in their impieties against Him and their parents. 7. God’ s curse pursueth the children that go on in their fathers’ steps (Canaan). 8. Such as abuse sonship in the Church, may justly look to be made slaves unto it. The vilest of slavery is their portion. Such is the curse of Ham. (G. Hughes, B. D.)Scripture predictions The manner of Scripture here is worthy of particular remark. 1. The prediction takes its rise from a characteristic incident. The conduct of the brothers was of comparatively slight importance in itself, but in the disposition which it betrayed it was highly significant. 2. The prediction refers in terms to the near future and to the outward condition of the parties concerned. 3. It foreshadows under these familiar phrases the distant future, and the inward, as well as the outward, state of the family of man. 4. It lays out the destiny of the whole race from its very starting point. These simple laws will be found to characterize the main body of the predictions of Scripture. (Prof. J. G. Murphy.)The curse of Canaan, and its fulfilment Canaan is under a curse of servitude to both Shem and Japheth: the former was fulfilled in the conquest of the seven nations of Israel; and the latter in the subjugation of the Tyrians and Carthaginians, who were the remainder of the old Canaanites, by the Greeks and Romans. So far as the curse had reference to the other descendants of Ham, it was a long time, as I have said, ere it came upon them. In the early ages of the world they flourished. They were the first who set up for empire; and so far from being subject to the descendants of Shem or Japheth, the latter were often invaded and driven into corners by them. It was Nimrod, a descendant of Ham, who founded the imperial city of Babylon; and Mizraim, another of his descendants, who first established the kingdom of Egypt. These, it is well known, were for many ages two of the greatest empires in the world. About the time of the Captivity, however, God began to cut short their power. Both Egypt and Babylon within a century sank into a state of subjection, first to the Persians, who descended from Shem, and afterwards to the Greeks and Romans, who were the children of Japheth. Nor have they ever been able to recover themselves: for to the dominion of the Romans succeeded that of the Saraeens, and to theirs that of the Turks, under watch they with a great part of Africa, which is peopled by the children of Ham, have lived and still live in the most degraded state of subjection. To all this may be added that the inhabitants of Africa seem to be marked out as objects of slavery by the European nations. Though these things are far from excusing the conduct of their oppressors, yet they establish the fact, and prove the fulfilment of prophecy. (A. Fuller.)The question of a curse upon children to remote periods Let us proceed to offer a remark or two on the justice of the Divine proceeding in denouncing a curse upon children, even to remote periods, for the iniquity of their parents. It is worthy of notice that the God of Israel thought it no dishonour to His character to declare that He would “ visit the iniquity of the fathers upon the children in those that hated Him, any more than that He would show mercy to those that loved Him,” which He did in an eminent degree to the posterity of Abram. And should any object to this, and to the Bible on this account, we might appeal to universal fact. None can deny that children are the better or the worse for the conduct of their parents. If any man insist that neither good nor evil shall befal him but what is the immediate consequence of his own conduct, he must go out of the world; for no such state of existence is known in it. 1. There is, however, an important difference between the sin of a parent being the occasion of the prediction of a curse upon his posterity, who were considered by Him who knew the end from the beginning as walking in His steps, and its being the formal cause of their punishment. The sin of Ham was the occasion of the prediction against the Canaanites, and the antecedent to the evil predicted; but it was not the cause of it. Its formal procuring cause may be seen in the eighteenth chapter of Leviticus. To Ham, and perhaps to Canaan, the prediction of the servitude of their descendants was a punishment: but the fulfilment of that prediction on the parties was no farther such than as it was connected with their own sin. 2. There is also an important difference between the providential dispensations of God towards families and nations in the present world, and the administration of distributive justice towards individuals with respect to the world to come. In the last judgment, “ everyone shall give an account of himself to God, and be judged according to the deeds done in the body” : but while we are in this world we stand in various relations, in which it is impossible that we should be dealt with merely as individuals. God deals with families and nations as such; and in the course of His providence visits them with good and evil, not according to the conduct of individuals, but as far as conduct is concerned, that of the general body. To insist that we should in all cases be treated as individuals, is to renounce the social character. (A. Fuller.)Predictions respecting the sons of Noah I. WE RETRACE SACRED HISTORY TO FIND WHEN GOD SPOKE, AND TO KNOW WHAT GOD HAS SPOKEN OF A . Noah “ began to be an husbandman.” Upon partaking of the wine produced from the first full ripe grape, unaccustomed to such a beverage, and indulging too incautiously in its use, “ he was drunken” ! Yes, in the most lawful duties and pleasures we are liable to temptation. Neither age nor character afford perfect security from spiritual harm. Connected with this evil of excessive drinking, was the loss of self-government. Shamelessness and drunkenness are common associates. “ He lies uncovered within his tent.” And as the sins of Israel rarely escape the eyes of the Canaanites, so Ham observed his father, and, “ fool-like,” made “ a mock of his sin.” It is a terrible mark of a vitiated mind when men “ not only do evil, but take pleasure in them that do the same” ! Shem and Japheth, displeased at the conduct of their brother, and concerned for their father’ s reputation, “ took a garment and laid it upon their shoulders, and went backward, and cavered the nakedness of their father.” II. We shall now proceed to make some remarks relating to THE MEANING OF THESE , and thus prepare the way for marking their agreements with history. 1. The order of names is not the order of the age of the sons of Noah, but rather of the development of the truth of the predictions relating to them. 2. These predictions relate to the nations originating in these sons of Noah, and not to the sons of Noah themselves. 3. These predictions wear a general aspect. Here in some six or seven sentences we have an epitome of the world’ s history. There is no room for detail. Here are portrayed certain commanding features. 4. In tracing the fulfilment of these predictions we must have assistance from the geography of the world, over which these descendants of Noah were scattered. We must see these nations separate; or if together, we must see some strong physical or philological affinities between the families issuing from these several parent sources. 5. In tracing the settlement of these descendants of Noah, we must remember that their first division only embraced a small portion of the earth’ s surface. Now, here is wisdom; as these separate tribes enlarged, they went on to occupy regions more and more remote from each other. III. Let us now consider THE BETWEEN THESE AND THE GREAT OF HISTORY. 1. Adopting the order before us, we shall first notice the descendants of Ham and their servitude. “ Cursed be Canaan: a servant of servants--a slave--shall he be unto his brethren.” Looking at the early history of his descendants, we see that Nimrod, one of that number, founded the Babylonian, and some think the Assyrian states. Reading the eleventh verse of the eighteenth chapter thus: “ Out of that land he went forth to Assyria and built Nineveh” : a reading the more probable, because the historian is there relating the exploits of “ the mighty hunter.” Mizraim established the kingdom of Egypt. Indeed, Egypt is called, in Scripture, the “ land of Mizraim” ; and the Easterns designate it in the same way. My brethren, you are familiar with the names of Egypt and Babylon. You know that the Hebrews, the seed of Shorn, were subdued and oppressed for a season by both of these powers. And yet the method of their deliverance from this servitude afforded a brilliant discovery of God’ s mindfulness of His covenant. What terrible judgments were inflicted upon Egypt, in order to effect the exodus of the Israelites! How many curses fell upon the children of Ham, because they oppressed the seed of Shem! The people that once tyrannized over the Israelites are now under despotic power, taxed in their produce almost beyond endurance, inflicting injuries upon their own persons to unfit them for the service of their proud governor: they tell us that “ the sceptre of Mizraim has passed away,” that “ Egypt is the basest of kingdoms.” They serve as slaves, and are wasted by the hands of strangers. May “ He who smote Egypt, heal it.” May they “ return to the Lord, and He shall be entreated of them and shall heal them” (Isaiah 19:1-25). Look at Africa I See how its better portions have been subjected by the Romans, the Saraceus, the Turks. It was on her coast that a colony of emigrants from Tyre--Phoenicians, descendants of Ham, and a people distinguished for navigation and commerce--sought to make to themselves a name and a kingdom, by founding the famed city of Carthage. But the proud city was destroyed by the Romans, and a consul was directed to preside over the province as the deputy of a Japhetic power. Numbers survived the terrible massacre and ruin. And numbers still survive these and kindred calamities, and people the interior of that mighty continent. Still the children of Ham dwell upon Afric’ s burning sands; but what curses follow them. 2. We pass on to notice the descendants of Shem and their privileged connection with Jehovah. “ Blessed be the Lord God of Shorn, and Canaan shall be his servant.” As there is a special line of descent referred to in the tenth chapter of Genesis, we shall confine our remarks to the prediction before us as agreeing with certain facts in the history of the Jewish people. Now, the prediction refers us not so much to their temporal importance, or to the extent of their territory, as to certain moral and religious advantages. “ Blessed be the Lord God of Shem.” Some critics render it, “ Blessed of Jehovah my God be Shorn.” Following our oxen version, it amounts to the same; for “ blessed is that people whose God is the Lord.” But there is a difference in the form of “ cursing” and “ blessing.” The prophetic patriarch says, “ Cursed be Canaan,” for all evil is from men themselves; and you will remember that the children of Ham were first wicked and then wretched. But when he speaks of “ blessing,” he ascribes all the praise to that Being “ from whom cometh every perfect gift.” The holiness of Shem must be traced to the free grace of God. And had the holiest Hebrew been dealt with according to his desert, he would have lost “ the blessing.” “ Not unto them, O Lord, but unto Thy name be all the praise, for Thy mercy and Thy truth salve.” The facts of Jewish history, which we think at agreement with the prediction before us, are these. The knowledge of the true religion, the knowledge of God, and covenant relationship to Jehovah as a visible Church, were confined, from Noah to Christ, two thousand years, almost entirely to the descendants of Shem, and especially to the Hebrews. It appears that Eber was living, and bad two sons at the time the earth was divided (Genesis 10:25); and upon the supposition that his name gave rise to that of the Hebrew language and people, it is likely that by him and by his posterity the original Adamic and Noahic language (supposing that the Hebrew) was preserved uncorrupt; that he was the follower of Shem, his pious ancestor, and that from him proceeded that visible Church which has remained in “ the midst of a crooked and perverse generation” a “ witness” for Jehovah. The sacred historian having told us of “ the children of Eber,” informs us that “ then was the earth divided,” and henceforward the genealogy of Noah’ s descendants is confined to the line of Shem. Reading on in the eleventh chapter of Genesis, we arrive at the Abrahamic era; whence Matthew, the New Testament historian, traces the ancestry of Messias. As a pledge to Abram that his seed should possess the land of promise, and to intimate their religious distinction, we find the patriarch leaving Ur, entering Canaan, and there “ building an altar unto the Lord who appeared unto him.” It would be easy to show you how God entered into covenant with Abraham, and renewed the same with the other ancestors of the Jewish people. How He at length conducted their posterity out of Egypt, established a system of religion amongst them, caused them to rear a tabernacle and then a temple for His worship, sanctuaries consecrated by a visible and luminous cloud, the symbol and token of His peculiar presence. How He raised up prophets for their instruction, and how “ the lively oracles” of His word were preserved amongst them notwithstanding all their difficulties and dispersions. Brethren, compared with this favoured nation, all the other nations were “ without God.” “ Darkness covered the earth, and gross darkness the people.” Think of their religious peculiarities; think of the unusual and miraculous interpositions of “ the Most High” so often made for their rescue and supply; think how subservient all the vicissitudes of surrounding nations were made to their well-being; and say, Did not Jehovah dwell in Zion, and was not her King in her? And then, when you remember, “ how oft they provoked the Most High, and lightly esteemed the rock of their salvation,” will you not unite with Noah in the language of adoration, the ascription of praise, “ Blessed be the Lord God of Shem” ! Nor is this all. After the lapse of two thousand years, and “ in the fulness of time, God sent forth His Son as the spiritual Deliverer of a fallen world.” “ God was in Christ, reconciling the world unto Himself.” “ God was manifest in the flesh.” But “ to them is He sent first.” And do you ask His genealogy? He is “ the Son of David, the Seed of Abraham, the Descendant of Shem.” Yes; “ of him, as concerning the flesh, Christ came, who is God over all, and blessed forever.” “ Blessed be the God of Shorn, who remembered us in our low estate, for His mercy endureth forever.” Let the seed of Abraham, on whose nature He took hold, say so; for “ His mercy endureth for over.” 3. It remains for us to notice the descendants of Japheth, and their enlargement. The prediction concerning Japheth is, as his name imports, “ enlargement” or “ persuasion.” Some expositors prefer the latter rendering. Then it may be said to have been accomplished in the accession of the Gentiles to the Church of God. It is an important fact, that Christianity has prevailed chiefly in the countries of Japheth. Japheth “ dwells in the tents of Shem.” Shem laboured, and Japheth enters into his labours. But few of the descendants of Ham or Shem have as yet professed the Christian faith in its purity, whilst multitudes of Japheth’ s posterity, in Asia, America, and Europe, “ bless the God of Shem,” and enjoy His former distinction. But as the word, when meaning “ to persuade,” usually has a bad sense; we incline to our version: “ God shall enlarge Japheth.” And we ask you if history is not at agreement with this ancient prediction? Understand it as referring to multitude, territory, or dominion, Japheth is enlarged. It appears that Ham had four sons, Shem had five, and Japheth had seven. We cannot think of the Germanic and northern nations, without associating the idea of multitude: the invasion of the barbarian hordes! The northern hive has always been remarkable for its fecundity, sending forth swarms to colonize the more southern parts both of Europe and Asia. Consider the nations of Japhetic origin--Median, Grecian, Roman, Turkish, and many others, and ask whether multitude, if that be the meaning of the prediction, is not traceable in the history of Japheth’ s posterity. We attach importance to the ideas of territory and influence--dominion. Possibly, in the early ages of the world, this prediction appeared obscure and its truth doubtful. Ham and Shem put on strength, and the former was subjected to the latter, when Canaan was gained for a possession. But where is Japheth? Where is his enlarged territory or extended sway? I said it might have appeared obscure, but, possibly, we have not well considered its meaning. God “ shall enlarge.” Then the early, as well as later, history may yet accord with the prediction. It may, by subsequent enlargement, imply original straitness. God is “ wonderful in counsel, and excellent in working,” but we must sometimes “ wait to see” ! Well, since “ upon us the ends of the world are come,” let us now look abroad. Where does Japheth dwell? Take the map in your hand, divide the hemisphere you tenant pretty nearly equally north and south: the northern half is Japheth’ s home; yes, his alone. Then turn to the new world, the western hemisphere. The Aborigines seem to be of Shemitic origin; but the civilized parts, the United States, these acknowledge Japheth. I know not how to avoid anticipating the closing part of my subject. These “ tents of Shem” are the “ dwellings of Japheth,” and so are Australia and Canada and Newfoundland. Finally, the sacred text intimates one direction of Japheth’ s enlargement. “ He shall dwell in the tents of Shorn.” Conclusion:-- 1. From this subject we should learn to dread sin and to repose implicit confidence in the Word of God. “ It is a bitter thing to sin!” See it in the history of nations, and let Britons not be high-minded, but fear. 2. And learn to trust in God’ s Word. Look at these predictions. Think when they were uttered and how they have been fulfilled; and dare you think Moses an impostor, or can you suppose that Noah spake these words except as “ moved by the Holy Ghost” ? 3. Let us seek the establishment of the kingdom of Christ. He alone is fit to be “ King over all the earth.” (B. S. Hollis.)Blessed be the Lord God of Shem Lessons 1. God by His prophets speaks good unto the pious, as well as evil to the wicked seed. 2. Noah and the prophets spake of some good to the Church, which themselves saw not. As here to Shem’ s seed. 3. Prophecies of good unto the Church are best given and received with blessing unto God. 4. The promise of Jehovah’ s being the God of His Church is the great blessing (Psalms 144:15). 5. Jehovah is more peculiarly the God of some men than of others, as here in Shem. 6. Where God is truly Lord of His people, all adversaries are made servants to them. 7. The Church shall in its appointed seasons triumph in God, and all enemies be laid under her foot. (G. Hughes, B. D.)God shall enlarge Japheth.--Lessons 1. God hath made known that some in the Church to the last times shall divide from it. 2. All divisions from the Church are not irreconcileable. 3. God Almighty alone is the cause of making up the breaches of such as divide from His Church. 4. Prophecy of good to any, as it is by promise, so it is brought about by prayer. 5. Blessing of posterity in abundance may be to such as divide from the Church. 6. Heart enlargement toward the ways of God in His promise and work. 7. Souls divided are only persuadable by God to have communion with His Church. 8. God’ s persuasion upon souls is effectual to bring them to the Church’ s tents. 9. The Gentiles’ succession of, and communion with the Jewish Church, is foretold of God. 10. A tent habitation hath God allotted to His Church below. 11. The world’ s palaces will be changed for the Church’ s tents when God works. 12. Subjection of all enemies is surely prophesied to them who join with the Church of God. (G. Hughes, B. D.)God shall enlarge Japheth There is in the original a play upon the word Japheth, which itself signifies “ enlargement.” This enlargement is the most striking point in the history of Japheth, who is the progenitor of the inhabitants of Europe, Asia, and America, except the region between the Persian Gulf, the Red Sea, the Mediterranean, the Euxine, the Caspian, and the mountains beyond the Tigris, which was the main seat of the Shemites. This expansive power refers not only to the territory and the multitude of the Japhethites, but also to their intellectual and active faculties. The metaphysics of the Hindoos, the philosophy of the Greeks, the military prowess of the Romans, and the modern science and civilization of the world, are due to the race of Japheth. And though the moral and the spiritual were first developed among the Shemites, yet the Japhethites have proved themselves capable of rising to the heights of these lofty themes, and have elaborated that noble form of human speech which was adopted, in the providence of God, as best fitted to convey to mankind that farther development of Old Testament truth which is furnished in the New. (Prof. J. G. Murphy.)And he shall dwell, in the tents of Shem We regard Japheth as the subject of this sentence; because, if God were its subject, the meaning would be substantially the same as that of the blessing of Shem, already given, and because this would intermingle the blessing of Shem with that of Japheth, without any important addition to our information. Whereas, when Japheth is the subject of the sentence, we learn that he shall dwell in the tents of Ahem, an altogether new proposition. This form of expression does not indicate a direct invasion and conquest of the land of Shem, which would not be in keeping with the blessing pronounced on him in the previous sentence. It rather implies that this dwelling together would be a benefit to Japheth, and no injury to Shorn. Accordingly we find that, when the Persians conquered the Babylonian empire, they restored the Jews to their native land. When Alexander the Great conquered the Persians, he gave protection to the Jews. And when the Romans subdued the Greek monarchy, they befriended the chosen nation, and allowed them a large measure of self-government. In their time came the Messiah, and instituted that new form of the Church of the Old Testament, which not only retained the best part of the ancient people of God, but extended itself over the whole of Europe, the chief seat of Japheth; went with him wherever he went, and is at this day, through God’ s blessing, penetrating into the moral darkness of Ham as well as the remainder of Shem and Japheth himself. (Prof. J. G. Murphy.) Genesis 9:28-29 And all the days of Noah were nine hundred and fifty years: and he died The years of Noah: their solemn lessons Here is a brief record of a noble life. There is little besides the simple numeration of years--merely a reference to the great event of Noah’ s history, and his falling at length under the common fate of all the race. This record, short as it is, teaches us some important lessons. I. THE SLOW OF DIVINE JUSTICE. Before the flood the wickedness of man had grown so great that God threatened to cut short his appointed time upon the earth. His days were to be contracted to one hundred and twenty years--a terrible reduction of the energy of human life when man lived nearly one thousand years (Genesis 6:3). But, from the instance of Noah, we find that this threat was not executed at once. Divine justice is stern and keen, but it is slow to punish. II. THE ENERGY OF THE DIVINE . God blessed man at the first, and endowed him with abundant measures of the spirit of life. Even when human iniquity required to be checked and punished by the curtailing of this sift, the energy of the old blessing suffered little abatement. God causes the power of that blessing still to linger among mankind. The hand of Divine goodness slackens but slowly in the bestowal of gifts to man. How often are the favours of Providence long continued to doomed nations and men! Underlying all God’ s dealings with men there is the strong power of redemption, which is the life of every blessing. That power will yet overcome the world’ s evil and subdue all things. III. GOD’ S FOR THE OF THE RACE. When men depended entirely upon verbal instruction, and teachers were few, the long duration of human life contributed to the preservation and the extending of knowledge. But as the education of the world advanced, new sources of knowledge were opened and teachers multiplied, the necessity for long life in the instructors of mankind grew less. The provisions of God are wonderfully adjusted to human necessity. IV. AN TO PATIENT . Here is one who bore the cross for the long space of nine hundred and fifty years. What a discipline in suffering as well as in doing the will of God! Time is the chief component among the forces that try patience, for patience is rather borne away by long trials than overwhelmed by the rolling wave. If tempted to murmur in affliction, or at our protracted contest with temptation and sin, let us think of those who have endured longer than we. (T. H. Leale.)Noah’ s life and death 1. He lived accepted of God, promoted by Him, testifying against sin, preaching righteousness, giving laws from God to the generation wherein he was; and sometimes slipping into sin, and falling into bitter afflictions. 2. He died a death beseeming such a man; he died a saint, a believer, a glorious instrument in Christ’ s Church, and so died in hope when by faith he had seen the promises. (G. Hughes, B. D.)Review of the Chapter I. GOD IS ALWAYS to His promises, and mindful of those who trust in Him. II. THE AND OF GOD are further seen in His care for all His creatures, and in the steadfast order of nature. (Genesis 8:1-22; Genesis 9:9-10.) III. NOAH’ S SIN is a most solemn warning. (1 Corinthians 10:12; Ephesians 5:18; 1 Peter 5:8.) It is a sad finish to the history of so eminent a saint; an ominous beginning to the history of a new world. The first recorded sin after the Fall was a sin of violence; the first recorded sin after the flood was a sin of self-indulgence and sensuality. It is hard to say which of these two classes of sin has been, and is, the greatest curse to mankind. (The Congregational Pulpit.)Lessons 1. Chronology is given by God’ s Spirit. Special uses of it are in the Church. 2. Times and conditions of His Church God would have us know. 3. In the greatest desolations God hath raised some for His Church’ s good. 4. God extends the life of His saints as He bath use of them (Genesis 9:28). 5. The longest life of saints wades through various conditions (Genesis 9:29). 6. The longest living saint must die, yet like a saint, not fall as the wicked. (G. Hughes, B. D.). Genesis 10:1-32 Now these are the generations of the sons of Noah A chapter of genealogies Many readers might be disposed to undervalue a chapter like this, since it is but a collection of names--some of which are quite unknown--and is made up of barren details promising little material for profitable reflection. Yet a thoughtful reader will be interested here, and discover the germs and suggestions of great truths; for the subject is man, and man, too, considered in reference to God’ s great purpose in the government of the world. This chapter “ is as essential to an understanding of the Bible, and of history in general, as is Homer’ s catalogue, in the second book of the Iliad, to a true knowledge of the Homeric poems and the Homeric times.” The Biblical student can no more undervalue the one than the classical student the other. I. IT IS MARKED BY THE OF A RECORD. 1. It is not vague and general, but descends to particulars. The forgers of fictitious documents seldom run the risk of scattering the names of persons and places freely over their page. Hence those who write with fraudulent design deal in what is vague and general. 2. Heathen literature when dealing with the origin of nations employs extravagant language. The early annals of all nations, except the Jews, run at length into fable, or else pretend to a most incredible antiquity. National vanity would account for such devices and for the willingness to receive them. The Jews had the same temptations to indulge in this kind of vanity as the other nations around them. It is therefore a remarkable circumstance that they pretend to no fabulous antiquity. We are shut up to the conclusion that their sacred records grew up under the special care of Providence, and were preserved from the common infirmities of merely human authorship. 3. Here we have the ground plan of all history. II. THAT HISTORY HAS ITS BASIS IN THAT OF MEN. The general lesson of this chapter is plain, namely, that no man can go to the bottom of history who does not study the lives of those men who have made that history what it is. III. THAT MAN IS THE CENTRAL FIGURE OF . Infidels have made this characteristic of revelation a matter of reproach; but all who know how rich God’ s purpose towards mankind is, glory in it, and believe that great things must be in store for a race which bus occupied so much of the Divine regard. IV. THE OF HISTORY TOWARDS AN END. All the interest centres successively in one people, tribe, and family; then in One who was to come out of that family, bringing redemption for mankind. “ Salvation is of the Jews.” The noblest idea of history is only realized in the Bible. Those of the world had no living Word of God to inspire that idea. That book can scarcely be regarded as of human origin which passes by the great things of the world, and lingers with the man who “ believed in God, and it was counted unto him for righteousness.” (T. H. Leale.)Circumstances attendant on man Instead of saying that man is the creature of circumstances, it would be nearer the mark to say that man is the architect of circumstances. It is character that builds an existence out of circumstance. Our strength is measured by our plastic power. From the same materials one man builds palaces, another hovels; one warehouses, another villas; bricks and mortar are mortar and bricks until the architect can make them something else. Thus it is that, in the same family, in the same circumstances, one man rears a stately edifice, while his brother, vacillating and incompetent, lives forever amid ruins; the block of granite which was an obstacle in the pathway of the weakly becomes a stepping stone in the pathway of the strong. (T. Carlyle.)Oneness of humanity A clear conception of the import of this marvellous chapter should enlarge and correct our notions in so far as they have been narrowed and perverted by our insular position. We should recognize in all the nations of the earth one common human nature. “ God hath made of one blood all nations of men to dwell on the face of the earth.” This reflection is both humbling and elevating. It is humbling to think that the cannibal is a relative of ours; that the slave crouching in an African wood is bone of our bone; and that the meanest scum of all the earth started from the same foundation as ourselves! On the other hand, it is elevating to think that all kings and mighty men, all soldiers renowned in song, all heroes canonized in history, the wise, the strong, the good, are our elder brothers and immortal friends. If we limit our life to families, clans, and sects, we shall miss the genius of human history, and all its ennobling influences. Better join the common lot. Take it just as it is. Our ancestors have been robbers and oppressors, deliverers and saviours, mean and noble, cowardly and heroic; some hanged, some crowned, some beggars, some kings; take it so, for the earth is one, and humanity is one, and there is only one God over all blessed for evermore! If we take this idea aright we shall get a clear notion of what are called home and foreign missions. What are foreign missions? Where are they? I do not find the word in the Bible. Where does home end; where does foreign begin? It is possible for a man to immure himself so completely as practically to forget that there is anybody beyond his own front gate; we soon grow narrow, we soon become mean; it is easy for us to return to the dust from whence we come. It is here that Christianity redeems us; not from sin only, but from all narrowness, meanness, and littleness of conception; it puts great thoughts into our hearts and bold words into our mouths, and leads us out from our village prisons to behold and to care for all nations of mankind. On this ground alone Christianity is the best educator in the world. It will not allow the soul to be mean. It forces the heart to be noble and hopeful. It says, “ Go and teach all nations” ; “ Go ye into all the world” ; “ Look not every man on his own things, but every man also on the things of others” ; “ Give and it shall be given unto you, good measure, pressed down, heaped up, and running over.” It is something for a nation to have a voice so Divine ever stirring its will and mingling with its counsels. It is like a sea breeze blowing over a sickly land; like sunlight piercing the fogs of a long dark night. Truly we have here a standard by which we may judge ourselves. “ If any man have not the Spirit of Christ, he is none of His.” If we have narrow sympathies, mean ideas, paltry conceptions, we are not scholars in the school of Christ. Let us bring no reproach upon Christ by our exclusiveness. Let us beware of the bigotry of patriotism, as well as of the bigotry of religion. We are citizens of the world: we are more than the taxpayers of a parish. A right view of this procession of the nations will show us something of the richness and graciousness of Christ’ s nature. What a man must he have been either in madness or in Divinity who supposed that there was something in himself which all these people needed! (J. Parker, D. D.)The planting of nations great responsibility The one point to which I would draw your attention is that which lies upon the very surface of this history, and to which, as a great law imprinted by God upon our race, I wish to call your special notice. It is the degree in which the original features of the founders of a race reproduce themselves in their descendants, so as to become the distinct and manifest types of national life. This is so plain here that it has rarely escaped some observation. The few words wherein, according to the wont of patriarchal times, Noah, as the firstborn priest of his own family, pronounces on his sons his blessing and his curse, sketch in outline the leading characteristics of all their after progeny. Thus, the “ Blessed be the Lord God of Shem,” can hardly fail to convey to the heater’ s mind the impression that devotion to, and a trust in God, as his portion, marked the character of the firstborn of Noah. And so it proved in fact, for it was the line of Abraham and the Semitic race, in the tribes of Israel and Judah, which filled this office of the priests of mankind for two thousand years. So also with regard to the second son of Noah. Sensuality and filial irreverence manifestly stained his character. In the future of such a man lay naturally cruelty--the inseparable companion--and degradation--the unfailing consequence--of lust. A “ servant of servants” should he be. He who disregarded the duties of a son should lose the place of a brother: he who sacrificed to sensual appetite every highest duty, should in the end barter for it his own liberty; and his character, too, has through unnumbered generations reproduced itself in his descendants. Without entering upon the difficult task of tracing in some of its details the outline of the Hamitic race, it is clear beyond all contradiction, that through past ages, and even to the present day, the nations which manifestly sprung from his loins are marked by these characteristics--lust, cruelty, and servitude. The character of Japhet is perhaps, at first sight, less plainly to be traced in his father’ s benediction. His words would seem, however, to point to a character marked less strongly than that of his firstborn by piety towards God, but possessed of those family virtues with which, in the course of things, an increasing posterity is commonly connected and endued with the practical activity and vigour, which, as opposed to the more contemplative character of Shem, were essential to that subduing of the earth, which must accompany its replenishment by the enlarging seed. Beyond this lay the unexplained and mysterious blessing of his future dwelling in the tents of Shem, pointing probably, in the personal life of the patriarch, to the pious rest into which the later years of a virtuous activity would so probably subside. And all this has plainly marked the Japhetic races: their increase has furnished the nations of the Gentiles; whilst family virtue, and that practical activity which to this day has so wonderfully subjected the material earth to its obedience, are the distinction of their blood. In all these cases, then, we may trace on the broadest scale the action of that of which I have spoken, as a law impressed upon our common nature, that nations, in their after generations, bear, repeat and expand the character of their progenitor. And then, further, we may observe adumbrations of a mode of dealing with men which seems to imply that in His bestowal of spiritual gifts, God deals with them after some similar law, Hence, then, we may conclude further, that, by the laws of grace as well as of nature, there is a reproduction in the after seed of the character of the progenitor. Now, it is to the application of this principle to our past history and our present duty, that I would specially invite your notice. And first, FOR THE FACT. Since the opening of the historical period, there has been scarcely any national planting of the earth through emigration, until within the last three centuries. Even those events of far distant times, which most resembled it, were widely different. For they were rather irruptions than emigration; and the great wave of life which they brought into some new land, first cast out races in possession, often as numerous as, and commonly more civilized than, their invaders, and who not unfrequently tinged their subduers with their religion, their manners, and their language. The direct replenishment of the earth for the last three hundred years by the Japhetic family, is altogether different. These emigrations have set forth exclusively from Christian lands. They have been directed to vast tracts of thinly peopled countries; and they have borne to them men who have been, in the fullest sense of the words, founders of nations. In this work, we have borne a larger share than any other people. Now, with what an awful character of responsibility does the truth which we have before considered invest such acts! A sensual seed will produce a degraded people; a godless seed will grow into an atheistic empire; nay, even the lesser evils of a worldly, or a sectarian origin, will mark and renew themselves in successive generations. How plainly, then, must it be one of the very highest duties of a Christian people to provide all that is needful to bless and hallow such a national infancy:--to plant a chosen seed, and not a refuse; to send forth with them that faith, which alone can exalt and renew the race of man in its purest form, and with every advantage for its reproduction! How far, then, has England, which has been the chiefest of the nations in this sacred work, acted up to her responsibilities? Let North America,--let Australasia answer. How scanty in its measure--how imperfect in its form--how divided in its character--was the Christianity we mingled with the abundant seed of man which we scattered broadcast over North America; how fearful a paternity of crime did we assume, when we conceived and almost executed the enormity of planting the antipodes with every embodiment of reckless wickedness, and giving it no healing influence of our holy faith! What then must be herein our guilt and shame! But our chief concern is not with the past: it is with that present in which the future lies enfolded. Never has the tide of emigration risen so high as now; never were we so freely planting the earth with our energetic, increasing race as the seed of future empires; never, then, did the duty of planting it aright press so heavily upon us: and what is the prime essential for its adequate discharge? Surely, far beyond all other, that with the seed of fallen man we plant that Church of Christ, through which God the Holy Ghost is pleased to work for his recovery. This, and no less than this, can fulfil our obligations. (Bishop Samuel Wilberforce.)In their nations The characteristics of a nation 1. It is descended from one head. Others may be occasionally grafted on the original stock by intermarriage. But there is a vital union subsisting between all the members and the head, in consequence of which the name of the head is applied to the whole body of the nation. In the case of Kittim and Dodanim we seem to have the national name thrown back upon the patriarchs who may have themselves been called Keth and Dodan. Similar instances occur in the subsequent parts of the genealogy. 2. A nation has a country or “ land” which it calls its own. In the necessary migrations of ancient tribes, the new territories appropriated by the tribe, or any part of it, were naturally called by the old name, or some name belonging to the old country. This is well illustrated by the name of Gomer, which seems to reappear in the Cimmerii, the Cimbri, the Cymry, the Cambri, and the Cumbri. 3. A nation has its own “ tongue.” This constitutes at once its unity in itself and its separation from others. Many of the nations in the table may have spoken cognate tongues, or even originally the same tongue. Thus the Kenaanite, Phoenician and Punic nations had the same stock of languages with the Shemites. But it is a uniform law, that one nation has only one speech within itself. 4. A nation is composed of many “ families,” clans, or tribes. These branch off from the nation in the same manner as it did from the parent stock of the race. (Prof. J. G. Murphy.)Ham’ s posterity 1. The most cursed man may have a numerous seed: it enlargeth the curse. 2. Cursed ones bring out sometimes an eminent rebellious seed to hasten vengeance (Genesis 10:8). 3. The greatest judgments will not keep wicked ones from sin though being but a little escaped from them. 4. Under a wise providence, power and violence is suffered to rise and spring in the earth (Genesis 10:8). 5. It is the property of giants in sin and earthly power to hunt to death God’ s saints to His face. 6. God makes in vengeance the names of such wicked ones a proverb (Genesis 10:9). 7. The beginning and chief of all the power of wicked ones is but confusion, and the place of wickedness. Babel and Shinar (Genesis 10:10). 8. Wicked potentates are still invading others to enlarge themselves (Genesis 10:11). 9. Edifying cities, and places of strength, is the wickeds’ security. 10. Great cities they may have, but such as are under the eye and judgment of God (Genesis 10:12). (G. Hughes, B. D.)Nimrod Nimrod Nimrod was not merely a giant or mighty one in hunting, but also a cruel oppressor and bloody warrior. He is represented by some ancient historians as having renewed the practice of war, which had for some time been abandoned for agriculture, and hence the well-known couplet-- “ Proud Nimrod first the bloody chase began, A mighty hunter, and his prey was man.” Obscurity rests, and ever shall rest, on his particular achievements, although his figure and name have been found of late in Nineveh. What animals he slew, what weapons he employed, what battles he fought, with the blood of what enemies he cemented the cities which he built, how long he lived and where, how and where he died, are not recorded either in profane history or in the Book of God. Imagination figures him as another Hercules, clad in the skins of lions, and pursuing his prey with sounding bow and fiery eye over the vast plains of Asia, and when wild beasts are not to be found, turning his fury against his neighbours. Such men are the ragged and menacing shadows which the sun of civilization casts before it; their “ strong heart is fit to be the first strong heart of a people” ; their crimes, for which they must answer to God, are yet made useful to God’ s purpose, and from the blood they shed springs up many a glorious harvest of arts and sciences, of culture and progress. Without questioning their guilt or the evil they do, or seeking to solve the mystery why they exist at all, we see many important ends which their permission answers; and acknowledge that the page of history were comparatively tame, did it want the red letters which record the names of a Nimrod, a Nebuchadnezzar, a Charlemagne, a Henry the Eighth, a Rienzi, and a Napoleon. (G. Gilfillan.)Gospel archery My text sets forth Nimrod as a hero when it presents him with broad shoulders and shaggy apparel and sun-browned face, and arm bunched with muscle--“ a mighty hunter before the Lord.” I think he used the bow and the arrows with great success practising archery. I have thought if it is such a grand thing and such a brave thing to clear wild beasts out of a country, if it is not a better and braver thing to hunt down and destroy those great evils of society that are stalking the land with fierce eye and bloody paw, and sharp tusk and quick spring. I have wondered if there is not such a thing as Gospel archery, by which these who have been flying from the truth may be captured for God and heaven. The archers of olden times studied their art. They were very precise in the matter. The old books gave special directions as to how an archer should go, and as to what an archer should do. But how clumsy we are about religious work. How little skill and care we exercise. How often our arrows miss the mark. 1. In the first place, if you want to be effectual in doing good, you must be very sure of your weapon. There was something very fascinating about the archery of olden times. Perhaps you do not know what they could do with the bow and arrow. Why, the chief battles fought by the English Plantagenets were with the long-bow. They would take the arrow of polished wood, and feather it with the plume of a bird, and then it would fly from the bowstring of plaited silk. The broad fields of Agincourt, and Solway Moss, and Neville’ s Cross heard the loud thrum of the archer’ s bowstring. Now, my Christian friends, we have a mightier weapon than that. It is the arrow of the Gospel; it is a sharp arrow; it is a straight arrow; it is feathered from the wing of the dove of God’ s Spirit; it flies from a bow made out of the wood of the cross. Paul knew how to bring the notch of that arrow on to that bowstring, and its whirr was heard through the Corinthian theatres, and through the courtroom, until the knees of Felix knocked together. It was that arrow that stuck in Luther’ s heart when he cried out: “ Oh, my sins! Oh, my sins!” In the armoury of the Earl of Pembroke, there are old corslets which show that the arrow of the English used to go through the breastplate, through the body of the warrior, and out through the backplate. What a symbol of that Gospel which is sharper than a two-edged sword, piercing to the dividing asunder of soul and body, and of the joints and marrow! Would to God we had more faith in that Gospel! 2. Again, if you want to be skilful in spiritual archery, you must hunt in unfrequented and secluded places. The good game is hidden and secluded. Every hunter knows that. So, many of the souls that will be of most worth for Christ and of most value to the Church are secluded. They do not come in your way. You will have to go where they are. 3. I remark, further, if you want to succeed in spiritual archery, you must have courage. If the hunter stand with trembling hand or shoulder that flinches with fear, instead of his taking the catamount, the catamount takes him. What would become of the Greenlander if, when out hunting for the bear, he should stand shivering with terror on an iceberg? What would have become of Du Chaillu and Livingstone in the African thicket, with a faint heart and a weak knee? When a panther comes within twenty paces of you, and it has its eye on you, and it has squatted for the fearful spring, “ Steady there.” Courage, O ye spiritual archers! There are great monsters of iniquity prowling all around about the community. Shall we not in the strength of God go forth and combat them? We not only need more heart, but more backbone. What is the Church of God that it should fear to look in the eye any transgression? 4. I remark again, if you want to be successful in spiritual archery, you need not only to bring down the game, but bring it in. I think one of the most beautiful pictures of Thorwaldsen is his “ Autumn.” It represents a sportsman coming home and standing under a grapevine. He has a staff over his shoulder, and on the other end of that staff are hung a rabbit and a brace of birds. Every hunter brings home the game. No one would think of bringing down a reindeer or whipping up a stream for trout, and letting them lie in the woods. At eventide the camp is adorned with the treasures of the forest--beak, and fin, and antler. If you go out to hunt for immortal souls, not only bring them down under the arrow of the Gospel, but bring them into the Church of God, the grand home and encampment we have pitched this side the skies. Fetch them in; do not let them lie out in the open field. They need our prayers and sympathies and help. That is the meaning of the Church of God--help. O ye hunters for the Lord! not only bring down the game, but bring it in. (Dr. Talmage.)Lessons 1. The last mention of the Church’ s line is not the least in God’ s account. 2. Fruitfulness is given to the Church of God, for its continuance on earth. 3. Visible distinction hath God made between the lines of the world and of the Church. 4. Heber’ s children are the true Church of God. 5. The name and blessing of Shem is on that Church. 6. Sharers in the promise are especially brethren. 7. The first in birth may be last in grace (Genesis 10:21). 8. Out of the same holy stock may arise enemies to the Church as well as the right seed (Genesis 10:22). (G. Hughes, B. D.)Lessons 1. Syrians may arise from the Father of the Church according to the flesh, very enemies to it. 2. God’ s mind is to keep the line of His Church distinct; from all who turn aside (Genesis 10:23). 3. The line of the Church is but short in respect of the world (Genesis 10:24). 4. Memorable as well as terrible is that division of people and tongues which God hath made (Genesis 10:25). 5. Saints have been careful to keep in memory such judgments of division; the naming of the child (Genesis 10:25). 6. Numerous is the seed departed from the Church (Genesis 10:26; Genesis 10:29). 7. God has given a dwelling place to degenerate seed (Genesis 10:30). 8. The Church hath its family, tongue, place, and people, distinct from all (verse 37). (G. Hughes, B. D.). Genesis 11:1-3 Of one language God’ s gift of speech 1. Language or speech God hath allowed to men as men. 2. One language did God vouchsafe to all for good. It was mainly to keep them to the Church. 3. Sin perverts the sweet blessing of one speech to conspiracy against God (Genesis 11:9). (G. Hughes, B. D.)Two kinds of unanimity Men may do wrong things unanimously, as well as things that are right. We must distinguish between union and conspiracy; we must distinguish between identity and mere association for a given object. Twelve directors may be of one language and of one speech, but the meaning of their unity may be self-enrichment, at the expense of unsuspecting men, who have put their little all into their keeping and direction. It is nothing, therefore, to talk about unanimity in itself considered. We must, in all these things, put the moral question, “ What is the unanimity about?” “ Is this unanimity moving in the right direction?” If it be in a wrong direction, then unanimity is an aggravation of sin; if it be in a right direction, then union is power, and one-heartedness is triumph. But it is possible that unanimity may be but another word for stagnation. There are words in our language which are greatly misunderstood, and unanimity is one of them; peace is another. When many persons say peace, what do they mean? A living, intelligent, active cooperation, where there is mutual concession, where there is courtesy on every hand, where there is independent conviction, and yet noble concert in life? Not at all. They say that a Church is unanimous, and a Church is at peace, when a correct interpreter would say it was the unanimity of the grave, the peace of death. So I put in a word here of caution and of explanation: “ The whole earth was of one language and of one speech” ; here is a point of unanimity, and yet there is a unanimous movement in a wrong direction. (J. Parker, D. D.)One language and one speech What that language was it is not necessary on the present occasion to examine. The arguments are very strong that it was Hebrew. But the fact that all men did use the same tongue, and the way in which the fact is recorded, lead us to infer that there was something much more than identity of dialect. For we all well know how language is connected with thought and feelings, and how our words react and determine our feelings. So that a oneness of expression will go a great way to produce oneness of soul. Have we not all proved its effect to unite and bind us one with another? Is not that the charm of the familiar language of co-patriots in foreign lands? Is not this one of the secrets of the bliss of song? So that a real and perfectly “ one language and one speech” might be expected to have a most united result on the minds of all who used it, and a most favourable influence on the spirit of true religion. But it is a thing which now is not. No one country has it within itself. No two persons that ever meet have it. It is a lost thing. There is not, truly, upon this earth, in any fraction of it, “ one language” and “ one speech” ; and hence a very great part of our sin and our misery! And even if there were a language perfectly the same, yet until there was a setting to rights of disorders which have come into human thought, and until minds were themselves set in one accord, there could not be unity. So that, indeed, there must be something which belongs to a higher dispensation than this. For if the thoughts were disordered, they would themselves give disordered senses to the words spoken. And remember one other thing. In that age, it was not so long after the flood, nor had people been so divided, nor truth so lapsed, but that all must have known the faith of the one true God. And, therefore, their worship must have been one, the same thoughts and the same expressions going up to the same God everywhere. But the world was evidently not yet ripe for unity. Unity is a beautiful flower, but it can only grow in its own proper soil. Then the Fall cropped up, and at once poisoned human nature. They could not use even their one language or their one mind without its unity becoming sin. So they took occasion, by their very oneness, to determine to do two things, which real unity never does. They resolved to make a great monument to their own glory, and they thought to frustrate an original law of God and to break a positive rule of our being. For the primary principle of all religion is that we should seek first the glory of our Maker. Therefore God breathed upon their work, and it was crushed. It was a false unity. They sought their own praise, and it ran contrary to the mind of God. And God Himself at once traced the sin to that root--an unhallowed and unsanctified oneness of mind and language; and God proceeded to punish them in that very thing which they thus misused, and to take away from them that privilege and blessing for which man was not yet educated and prepared. So the Lord scattered them abroad from thence upon the face of all the earth. Said I not right they were not ripe for this precious gift--the omnipotence of unity? Generations must pass; new eras must unfold; Christ must come down and suffer; the Holy Spirit dwell amongst us; the Church must live and work; missionaries must preach; martyrs must die; the whole earth must be regenerate before men could hear their own, their higher, their destined unity. And so the unity, the profane unity, was dashed into hundreds of divergent atoms, and was carried by the four winds to the four corners of the earth. And what was the consequence of this judicial scattering, and this division of the human race which began on the plains of Shinar, and has been increasing ever since, and which we see all around us now? God never does a work, how purative soever it may be, in which there is not a mercy and some purpose or another. Doubtless this scattering of the early post-diluvians carried the knowledge of the true God and of the one faith into all the lands whither they went, even as the early Christians, when they fled from Jerusalem, bore the seed of the gospel into every land. And that knowledge, diluted, indeed, and marred, would go down from generation to generation; and hence, perhaps, the fact--the remarkable fact--that there is no instance in the history of the whole earth of a people, even in the remotest islands of the Pacific, who had not some vestige of the knowledge and worship of a god. And once more there was a plea for prayer, an argument for hope, a pledge of promise--“ We were all one once, Lord. Thou didst scatter us. Bring back again Thine own image. Give us, give the whole earth, its unity again.” I will not now speak of the evil results of that broken language and these severed interests of the family of man. They are too large and too patent to be catalogued here. I will proceed with the unfolding, as it seems to me, of God’ s great means for the restitution of unity. From that moment God has steadily, progressively, uniformly carried on His great design to restore the unity which man then fulfilled. Just as He set Himself at once to give back the lost paradise--a better than the first was--has He graciously worked in His working to repair, and much more than repair, the fractured oneness. It became necessary by this dispersion that God should select one family and one race which He should make a special and secure depository of His one truth. Otherwise probably the truth, split and scattered, would not have survived in the earth. And therefore the next fact in history is the call of Abraham. And when God elected Abraham and his descendants to be the stewards of revelation, it was for this very end--that truth might continue one in the world. But in that act of electing grace God did not choose Abraham only, but in Abraham that “ Seed” which was to gather together not only all truth, but all people into Himself. Accordingly, “ in the fulness of time” Christ came. And by His life, death, resurrection, and ascension He became the Head into which all members--thousands and millions of members--were to be gathered and united, and so to make a oneness--oh! how different from all before! how glorious! how entire!--the oneness of one body and one life, the oneness of God. To give effect to, to supplement and complete that unity, the Holy Ghost came as at Pentecost. And at once--mark the fact--He dealt with language, that lost gift--the “ one language” and the “ one speech” ; language, doubtless a gift to man at the creation, but now how much more better a gift by the redemption. So it came to pass that the gulf of separation--unknown speech--that great gulf of separation, was, at that moment, taken away. But it was not only in tongue and in speech that they assimilate, but in mind and heart. For the theme and interest of all are one--“ We do hear them speak in our tongues the wonderful works of God.” Observe, then, the effects. At that moment all the Church was really and truly of one heart and one soul; and that union expressed itself in the gift of speech which made all language one. So that the unity was the same, only greater and purer than that before judgment fell upon Babel. And why was it, why was it at Pentecost? It was a beautiful thing, but it did not last. It was a bright rift in the cloud of separation. Why was it, and why did some retain the power of language while in the Church by the gift of tongues, why was it? I have no doubt in my own mind that it was the first drop in the shower--a pledge of what is to be. And will it not one day come--one pure language on the whole earth, one worship, and one service with one consent? But this, I conceive, is the order: First, the body of Christ made one, made one by the individual embodiment into Him of each one of His elect, in His own proper season. Then the mind, made one by the indwelling and inworking of the same Holy Spirit. And then the language, made one by some infusion of the power of the Holy Ghost in the latter days. You have read, perhaps, of two heathen men of different countries, both converted, who met, but could not understand each other’ s speech, when one by chance or providence said “ Hallelujah,” and the other, taking up the formulary, said “ Amen.” And they ran into each other’ s arms. The story may be true or not, but it is a pretty allegory, and a true type of what I believe shall one day be. (J. Vaughan, M. A.) Genesis 11:4 Go to, let us build us a city and a tower The tower of Babel I. Three motives may have led to the building of the tower of Babel. 1. A feeling that in union and communion lay the secret of man’ s renown and strength; that to disperse the family was to debilitate it. 2. A remembrance of the deluge, and a guilty dread of some similar judgment, leading them to draw close to each other for support. 3. Man was awaking to self-consciousness and a knowledge of his own resources. He was gaining a glimpse into the possible progress of civilization. The tower was to be a focus where the rays of his power would be concentrated. II. To all philanthropists this narrative preaches this simple and sublime truth--that genuine unity is not to be effectually compassed in any other manner than by striking at the original root of discord. Every scheme for the promotion of brotherhood which deals only with the external symptoms of disunion, and aims at correcting only what appears on the surface of society, is ultimately sure of frustration. III. In His own good time and manner God realized the presumptuous design of the Babel builders, and united in one central institution the scattered families of man. In the mediation of His Son He has reared up a Tower whose top reaches to heaven. It was in order to gather the nations into this world-embracing community that the apostles of Christ went forth charged with a message of peace and love. When the Spirit descended at Pentecost the physical impediment obstructing union--that difference of language which the sin of Babel had introduced--was removed. The apostles spake with other tongues, as the Spirit gave them utterance. (Dean Goulburn.)The tower of Babel The events connected with the building of the tower of Babel forcibly illustrate the power and the weakness of man. There is great power of scheming, great power of working, ending in an ignominious failure. So it is in all the ways of life; there is a way of spending force for naught, and there is a way of turning every effort to good account; there is a scheming that is nothing but inflation, and there is a purposing which gives shape and strength to one’ s daily life. The courses of Providence, as revealed in the history of the world, enable us now to judge programmes by anticipation; before we begin to build we can now tell how we shall finish, or whether we shall finish at all. Poor self-deceiving heart! How many bricks has it made, and burnt thoroughly, and yet how few towers it has ever finished! The people constitute themselves into a community of builders, and they propose to themselves a city and a tower. In this plan there are three things which men generally account laudable-- 1. There is self-reliance. The loudest cry of today is, Help yourselves! It is thought that the man who trusts his own arm trusts a good servant. So far, therefore, there is nothing amiss in these builders. 2. There is a desire for self-preservation--“ lest we be scattered abroad upon the face of the whole earth.” Self-preservation is held to be the first law of nature. If a man will not take care of himself, who will take care of him? Still, therefore, the builders have not trespassed. 3. There is ambition--a city, and a tower, and a name! No man can make much headway in life who is not ambitious. The finalist grows weaker every day; the progressionist strengthens with every encounter. The whole work was within man’ s own sphere. They wanted more than a city and a tower; they wanted a name, “ let us make us a name.” That has been the ruin of many a man: anything for a name--any price for renown! This is not the ambition which is commended; this stands to a true ambition as presumption to faith. One thing is clear, viz., that God is observant of human plans. He knows our purpose, He overhears our secret communings. He allows men to build for awhile, and in the time of their rejoicing over the work of their hands He throws the city and tower to the dust. The error of these people was not in having a plan, but in having a plan without God. (1) Carefully examine the quality and meaning of every new plan of life. Many a man has been ruined by ideas which he deemed necessary to the success of his fortune; (a) Appearances; (b) Miscalculations; (c) Oversights; have contributed their share to his disasters. (2) Beware of the sophism that heaven helps them that help themselves. The doctrine is true only in so far as men may by helping themselves in accordance with the will of heaven. (3) Regulate ambition by the Divine will. (4) If we make great plans let us make them in God’ s name and carry them out in God’ s strength. See the folly of planning without God. (a) God has all forces at command. (b) God has set a limit to every man’ s life. (c) God has pronounced Himself against those who dishonour His name. All these considerations have also a reflex bearing on those who plan in a right spirit. (5) Let us learn what is meant by all the unfinished towers that we see around us. “ This man began to build,” etc. Job said, “ My purposes are broken off.” Look at disappointed men, etc.; ruined men, etc. (6) Cooperation with God will alone secure the entire realization of our plans. Application: (a) We all have plans. (b) Examine them. (c) Remember the only foundation, on which alone men can build with safety. (The Pulpit Analyst.)The builders of Babel It is a melancholy fact that the evil of our nature tends continually to increase, and assume a sad variety of forms. As men abide under the power of evil they wax worse and worse. We have an instance of this downward tendency in the builders of Babel. Since the flood the course of sin may be thus traced; 1. In the form of sensual indulgence. The type was drunkenness, of which Noah has given a sad example. 2. Disregard of parental authority. Ham. 3. In the form of ambition. Builders of Babel. I. LOVE OF GLORY. They would indulge the passion for fame at all costs. 1. The boldest schemes of ambition are generally the work of a few. 2. Such ambition involves the slavery of the many. II. FALSE IDEAS OF THE UNITY OF THE RACE. 1. They thought that it was external “ City.” “ Tower.” 2. They held that the individual must be sacrificed to the outward grandeur of the State. This is the genius of all Babel-building, to make the city supreme, and to sink the individual. All must be sacrificed to one idea: the nation--State--Constitution. It is not within the province of worldly ambition to recognize the sublime importance of the individual soul. Hence the conflict between the policies of statecraft and the interests of true religion. This exaltation of the State above the individual has-- (1) A political form; (2) an ecclesiastical form. III. TO PLACE ABOVE . 1. God interferes in all matters which threaten His government. 2. God often interferes effectually by unexpected means. These foolish builders imagined that they were safe in the unity of their speech, yet it was here that they were vanquished. IV. A ATTEMPT TO REALIZE THAT BETTER TIME COMING FOR . (T. H. Leale.)Babel bricks These emigrants to Shinar were evidently dissatisfied with a patriarchal life, and desirous of founding a great monarchy. I. , or the perversion of the divinely-implanted principle, “ Excelsior.” I 1. Cautions us to beware of our own hearts; and-- 2. Counsels us to be careful of the Divine will. II. , or the presupposition of man’ s independence of God. It-- 1. Cautions us to remember our entire dependence; and-- 2. Counsels us to regard the Divine preeminence as essential to our happiness. III. , or the persuasion that human unity means human perpetuity. It-- 1. Cautions us against forgetting that God must come into any scheme after unity; and-- 2. Counsels us about fulfilling the Divine ideal of unity in Him. Lessons: 1. Moral towers of Babel (great or small) should be erected in God’ s name, and carried through in God’ s strength. 2. Moral towers of Babel (great or small), if not so attempted and accomplished, tend to dishonour God’ s name, and to disown God’ s strength. 3. Moral towers of Babel (great or small), thus dishonouring Him, are sure, sooner or later, to be overthrown by God, who has all forces at His command; and-- 4. Moral towers of Babel (great or small) conceived in God’ s name, constructed by God’ s strength, and contributing to God’ s glory, are certain of the Divine permission and permanence. (W. Adamson.)Human labour I. HUMAN LABOUR ALWAYS THE NATURE OF MAN. 1. The constructive element. 2. The ambitious element. 3. The social element. 4. The cooperative element. II. HUMAN LABOUR THE OF HEAVEN. 1. Their enterprise from the beginning was rebellion against heaven. 2. They were allowed to go on almost to its final accomplishment. III. HUMAN LABOUR MUST MEET WITH THE JUST OF GOD. 1. He discloses its purpose. 2. He arrests its progress. 3. He frustrates its design. (Homilist.)I. THAT SELF-RENOWN IS AN OBJECT TOO LOW FOR MAN TO AIM AT. The tower of Babel 1. Because he has duties to perform towards others. 2. Because man’ s highest and best powers cannot be properly developed by having this as the only object in view. (1) The sense of right cannot be quickened. (2) Self is a sphere too limited for a man’ s sympathy to be fully manifested. (3) Self is an object too cold and limited to strengthen and intensify man’ s love. 3. Because there is no true happiness in the pursuit, nor actual attainment of the object. II. THAT UNION . 1. It concentrates the powers of many towards one object. 2. It is recognized in heaven. (1) For evil (Psalms 2:1-5). (2) For good (Mark 13:20). 3. The more Divine the union, the greater will be its reality and strength. III. THAT HUMAN EFFORTS ARE WHEN NOT IN HARMONY WITH THE DIVINE . 1. A higher intelligence is opposed to them. 2. A greater power. 3. A purer love. They deserved to be destroyed, but were only scattered. 4. This failure was-- (1) Humiliating. (2) From an unexpected source. (3) Complete. Conclusion: 1. In every undertaking, let us endeavour to know if it be according to God’ s will. 2. Let us have God’ s glory as the sole object of life. (Homilist.)Universal monarchy But why, it may be asked, should it be the will of God to prevent a universal monarchy, and to divide the inhabitants of the world into a number of independent nations? This question opens a wide field for investigation. Suffice it to say at present, such a state of things contains much mercy, both to the world and to the Church. With respect to the world, if the whole earth had continued under one government, that government would, of course, considering what human nature is, have been exceedingly despotic and oppressive. The division of the world into independent nations has also been a great check on persecution, and so has operated in a way of mercy towards the Church. If the whole world had been under one government, and that government inimical to the gospel, there had been no place of refuge left upon the earth for the faithful. From the whole we may infer two things-- 1. The harmony of Divine revelation with all that we know of fact. If all that man can be proved to have done towards the formation of any language be confined to changing, combining, improving, and reducing it to a grammatical form, there is the greatest probability, independent of the authority of revelation, that languages themselves were originally the work of God, as was that of the first man and woman. 2. The desirableness of the universal spread of Christ’ s kingdom. We may see in the reasons which render a universal government among men incompatible with the liberty and safety of the world abundant cause to pray for this, and for the union of all His subjects under Him. Here there is no danger of tyranny or oppression, nor any need of those low motives of rivalship to induce him to seek the well-being of his subjects. A union with Christ and one another embraces the best interests of mankind. (A. Fuller.)Lessons 1. Sinful apostates are active in drawing each other to sin. 2. Wickedness is studious for means to effect its ends. 3. No difficulties usually hinder sin from its undertakings. 4. It is but brick and slime wherewith wickedness builds (Genesis 11:3). 5. Wicked ones are much encouraging one another to evil. 6. Cities and towers, ornament and strength, are sinners’ trophies. 7. Sin’ s structure would be as high and stately as heaven. 8. Sinners are ambitious of a name on earth. 9. Dispersion is the evil which sinners fear. 10. Sinners resolve to provide their own security against God’ s judgments by the works of their own hands (Genesis 11:4). (G. Hughes, B. D.)Right building There are times in life when lucky ideas strike men; when there is a kind of intellectual springtide in their nature; when men rise and say, “ I have got it! Go to, this is it!” And in the bright hours when such ideas strike one the temptation is to be a little contemptuous in reference to dull men who are never visited by conceptions so bright and original as we deem them. A man has been in great perplexity, month after month, and suddenly he says, “ Go to, the solution is now before me; I see my way right out of this dark place” ; and he heightens his tone as the joy swells in his heart. That is right. We could not do without intellectual birthdays; we could not always be carrying about a dead, leaden brain, that never sees light or shouts victory. We like these moments of inspiration to break in upon the dull monotony of such a lifetime as ours. So it is perfectly right that men should express their new conceptions--their new programme--and lay out a bold policy in a clear and confident tone. But are all our ideas so very bright? When we see our way to brick making, is it always in the right direction? When we set our mind upon founding a city and building a tower the top of which shall rest against the stars, is it right? You see that question of “ right” comes in again and again, and in proportion as a man wishes to live a true Divine life he will always say, before going to his brick making and his city founding and his tower building, “ Now, is this right?” Many of us could have built great towers, only we knew we should be building downwards if we set our hands to such work as has often tempted us. Do not let us look coldly upon apparently unsuccessful men, and say, “ Look at us; we have built a great city and tower, and you, where are you?--stretching in the dust and grovelling in nothing.” They could have built quite as large a tower as ours; they could have been quite as far up in the clouds as we are, only we had perhaps less conscience than they had. When we saw a way to burning bricks, we burned them; and a way to establishing towers, we founded them; and they, poor creatures, unsuccessful men, began to pray about it, and to wonder if it was right, and to ask casuistical questions, and to rack themselves upon conscience; and so they have done no building! And yet they may have built. Who can tell? All buildings are not made of brick; all men do not require to lay out brick fields, and burn clay, in order to build. It may be found one day, when the final inspection takes place, that the man who has built nothing visible has really built a palace for the residence of God. It may be found, too, that some successful people have nothing but bricks--nothing but bricks, bricks, bricks! Then it will be seen who the true builders were. What I pause here to say is this: We may have bright ideas, we may have (to us) new conceptions; there are, to our thinking, original ways of doing things; now and again cunning plans of overcoming difficulties strike us. Do I condemn this intellectual activity? No; I simply say, Let your intellect and your conscience go together; do not be one-sided men; do not be living altogether out of the head, be living out of your moral nature as well; and if it be right, then build the tower with all industry and determination. Let it be strong and lofty, and God shall come down upon your work and glorify it, and claim it as His own. (J. Parker, D. D.)Ambition Bold men--men of vigorous mind, striking out something that is very definite, and about which there could be no mistake. We, too, are doing just what they did; we are following the god Ambition--the restless god Ambition, who never sleeps, never pauses, never gives his devotees vacation, but is always stirring them up to more and more furious desires. Do I condemn ambition? Nothing of the kind. I praise ambition; I say to every young man who may today accept me as his teacher, Be ambitious; build loftily; let your aspirations be confined only by the limits which God Himself has set to human power and human capability; but--but--that old question comes in again, Is it right? Is it right? Our ambitions may be our temptations; our ambitions may be stumbling blocks over which we fall into outer darkness; our ambitions may be the cups out of which we drink some deadly intoxicant, poisoning the mind and destroying the heart’ s life. Therefore I pause again to ask, Is it right? Then, too, we pronounce some men ambitious who are really not ambitious. All men do not understand the word ambition. Ambition has been vulgarized, taken out altogether from its refined and beautiful associations, and debased into something that is intensely of the earth, earthy. I call men to intellectual ambition; to spiritual ambition; to the ambition which says, “ I count not myself to have attained; this one thing I do, I press.” Alas! there are ten thousand men in our city streets today who are “ pressing” ; but the question is, Towards what do they press? The apostle says, “ I press towards the mark for the prize of my high calling of God in Christ Jesus.” That is better than saying, “ Let us build a tower whose top shall reach even unto heaven” ; and yet it is true tower building--it is palace building. (J. Parker, D. D.)Bad advice soon taken It must needs be that one man gave his counsel first, saying to the rest, “ Come, let us build,” etc. But when once it was broached not one man allowed it, but even all full quickly yielded to it. Whereby we see, first, the vileness of man, not only to devise that which is naught, but to set it full greedily abroad when it is devised, and to labour to persuade others to embrace and follow the same. Again, to consent to that which is wickedly devised of others, and to make a particular conceit a general judgment, action, and work at last. Great cause, therefore, that men’ s lewd devices should be restrained from being published, since both the deviser’ s wish and man’ s great corruption is so prone to yield a wicked consent and following of the same. Caiaphas’ s counsel, when it once sounded of Christ’ s death, was quickly hearkened unto, and from that day forward consultation had together how they might accomplish the same. Whosoever broached it first that the people should ask Barabbas and refuse Jesus, it was soon received, liked, and followed of such ignorant spirits and giddy heads. That a sort should combine together and kill the apostle had a beginner, and how quickly pleased the plot such other bloody minds and spiteful hearts! How soon embraced Lot’ s younger daughter the counsel of the elder to do so vile a thing! That unbrotherly conspiracy against Joseph was soon yielded unto when once it was uttered. Do you remember the murmuring against Moses and Aaron, in the Book of Numbers? How began it? Had it not a captain, then a second, then a third, then a number? Once broached that Moses and Aaron took too much upon them; that others were equal with them, and therefore should be in like authority; that the people were wronged, and so forth--soon was it liked, soon was it caught, soon was it prosecuted of proud minds, that would be aloft, and knew not to obey. Conclude we, then, upon all those that sin, some be wicked to broach a wickedness, and thousands weak to follow the same when once they hear it; yea, though it be to build a tower against God. It never was, nor ever shall be, either godly policy or Christian duty to suffer men’ s brains to broach what they list, and others to follow unquiet devices, hateful to God and hurtful to His Church in a high degree. (Bishop Babington.)The tower of Babel In Babylonia there are at present the remains of three stupendous ruins, each of which have been claimed by different travellers as occupying the site of the tower of Babel. One of these especially has much to support its claim. The temple of Belus was in all probability erected on the site of the tower of Babel, so the arguments which settle the position of one of these erections serve to fix the other. Rawlinson says of these particular ruins:--“ It is an oblong mass, composed chiefly of unbaked bricks, rising from the plain to the height of one hundred and ten feet, and having at the top a broad flat space with heaps of rubbish. The faces of the mound are about two hundred yards in length, and thus agree with Herodotus’ estimate. Tunnels driven through the structure show that it was formerly covered with a wall of baked brick masonry: many such bricks are found loose, and bear the name of Nebuchadnezzar.” The difficulty of identifying the site of the scriptural Babylon arises chiefly from the fact that the materials of which it was built have at various times been removed for the construction of the great cities which have successively replaced it. Nebuchadnezzar either repaired Babylon, as many suppose, or built it anew upon a neighbouring site with the remains of the more ancient Babel. The kind of building which was erected, and known as the tower of Babel, may be best understood by the description of the great temple of Nebo at Borsippa, known to moderns as the Birs-Nimrud. It was a sort of oblique pyramid, built in seven receding stages. “ Upon a platform of crude brick, raised a few feet above the level of the alluvial plain, was built of burnt brick the first or basement stage--an exact square, two hundred and seventy-two feet each way, and twenty-six feet in perpendicular height. Upon this stage was erected a second, two hundred and thirty feet each way, and likewise twenty-six feet high; which, however, was not placed exactly in the middle of the first, but considerably nearer to the southwestern end, which constituted the back of the building. The other stages are arranged similarly--the third being one hundred and eighty-eight feet, and again twenty-six feet high; the fourth one hundred and forty-six feet square and fifteen feet high; the fifth one hundred and four feet square, and the same height as the fourth; the sixth sixty-two feet square, and again the same height; and the seventh twenty feet square, and once more the same height. On the seventh stage there was probably placed the ark or tabernacle, which seems to have been again fifteen feet high, and must have nearly, if not entirely, covered the top of the seventh story. The entire original height, allowing three feet for the platform, would thus have been one hundred and fifty-six feet, or without the platform, one hundred and fifty-three feet. The whole formed a sort of oblique pyramid, the gentler slope facing the N.E., and the steeper inclining to the S.W. On the N.E. side was the grand entrance, and here stood the vestibule, a separate building, the debris from which having joined those from the temple itself, fill up the intermediate space, and very remarkably prolong the round in this direction.” (Things Not Generally Known.)The materials used to build it The materials generally used for the construction of Babylonian buildings are here most faithfully described (Genesis 11:3). As in Egypt, the edifices of Mesopotamia consisted of sun-dried, but often also burnt bricks, baked of the purest clay, and sometimes mixed with chopped straw, which materially enhances their compactness and hardness; these bricks were generally covered with inscriptions, promising to prove of the greatest historical value. But instead of mortar, the Babylonians used as a cement that celebrated asphalt or bitumen, which is nowhere found in such excellence and abundance as in the neighbourhood of Babylon. One of the most gifted of the modern explorers declared the ruins of Birs-Nimroud a specimen of the perfection of Babylonian masonry, and remarked, “ that the cement by which the bricks were united is of so tenacious a quality, that it is almost impossible to detach one from the mass entire” (Layard, “ Nineveh and Babylon,” p. 499). Nothing but the violence of a fearful conflagration, the ravages of which are manifest in the ruins of Birs-Nimroud, would have been able to annihilate a building which appeared to be beyond the destructive power of time. (M. M.Kalisch, Ph. D.)Babel This, we may depend upon it, was no republic of builders; no cooperative association of bricklayers and bricklayers’ labourers, bent on immortalizing themselves by the work of their own hands. This early effort at centralization, with a huge metropolis as its focus, sprang, we may be quite sure, from the brain of some one ambitious potentate, and was baptized, from the very first, in the blood and sweat and misery of toiling millions. That “ Go to, let us make brick, let us build us a city, let us make us a name,” is not the language of voluntary association; but is the stately style, which emperors affect. By this time we know only too well what it means--the cynical indifference to human suffering, the wastefulness of human life, the utter selfishness, the cruelty, the hardness of heart, masked under gilded forms. The characteristic of all world empires--that which makes them world empires--is that they lean upon might, and not upon right. Just in so far as they do this, they are world empires. And, doing this, they are a defiance to the eternal righteousness of God. And, being this, they are doomed to decay. In such world empires there is no true cohesion. The force which unites is purely external. The moment its pressure relaxes, the thing breaks up. In other words, man, seeking to make himself as God, can offer no rest, no centre of unity, no position of stable equilibrium, to his fellow men. He may be armed with irresistible might. He may be statesman and general, as well as king or emperor. By his very success he sows the seeds of decay. Collapse and disintegration overtake his work, even in the very hour of its seeming triumph. I remember visiting the tomb of the First Napoleon in Paris on one of the last days of the June of 1870. You know it, or you have heard about it. It struck me irresistibly, with all its accompaniments, as the symbol of just such a world empire, as I have been speaking about tonight. Within three months from that day, that empire--like its predecessor--had collapsed in blood and disaster. Not he, who, being man, would make himself as God; but He, who being God, makes Himself man; is the true centre of rest and union for a suffering and divided humanity. (David J. Vaughan, M. A.)Let us make us a name Human greatness 1. A “ name” is an important thing for a man. 2. All men make some kind of “ name” for themselves. 3. Striving to “ make a name” as the chief end of life is a grand mistake. This is what the men in “ the land of Shinar” were now doing. Men have a natural desire for distinction; but what is the legitimate object? Is it to appear great, or to be great? Reputation is one thing, character another. The words of Christ, in Matthew 23:12, will enable us to discover the right and wrong direction of this ambition. I. A THAT COMES TO . “ He that exalteth himself shall be abased.” 1. In the moral reflections of his own soul. Conscience can never be satisfied by achievements the most brilliant, or possessions the most splendid, where selfishness has been the spring of their attainment. 2. In the estimation of all Christly men. These men see no greatness where there is not goodness. 3. In the retributions of Providence. There is a moral government over us all, there is a Nemesis that tracks the steps of men. II. A THAT COMES FROM . “ He that humbleth himself shall be exalted.” 1. In their own spirits. They master their passions, rise superior to mere personal considerations, rule their own souls, and are greater than they who take a city. 2. In the moral judgment of society. Just as a man makes himself of no reputation and works from disinterested love--unostentatiously and with no selfish motives--does he get enthroned in public sentiment. 3. In the friendship of God. (Homilist.)Vainglory foolish That we may get a name: see the madness of the world ever to neglect heaven, and seek a name in earth, where nothing is firm, nothing continueth, but fadeth away and perisheth as a thought. This madness the prophet David mentioneth in his 49th Psalm, and laugheth at it, saying, “ They think their houses and their habitations shall continue,” etc. Making a name This is a disease that cleaves to us all, to “ receive honour one of another, and not to seek the honour which comes from God John 5:44). A rare man is he surely that hath not some Babel of his own, whereon he bestows pains and cost, only to be talked of. Hoc ego primus vidi, was Zabarelle’ s ἐπινίκιον. Epicurus would have us believe that he was the first that ever found out the truth of things. Palaemon gave out that all learning was born and would die with him. Aratus, the astrologer, that he had numbered the stars and written of them all. Archimedes, the mathematician, that if he had but where to set his foot, he could move the earth out of its place. Herostratus burnt Diana’ s temple for a name. And Plato writes of Protagoras, that he vaunted that, whereas he had lived sixty years, forty of them he had spent in corrupting of youth. Tully tells us that Gracchus did all for popular applause, and observes that those philosophers that have written of the contempt of glory, have yet set their names to their own writings, which shows an itch after that glory they persuaded others to despise. “ These two things,” saith Tully somewhere of himself, “ I have to boast of, Optimarum atrium scientiam rerum gloriam, my learned works, and noble acts.” Julius Caesar had his picture set upon the globe of the world, with a sword in his right hand, a book in his left, with this motto, En utroque Caesar. Vibius Rufus used the chair wherein Caesar was wont to sit, and was slain; he also married Tully’ s widow, and boasted of them both, as if either for that seat he had been Caesar, or for that wife an orator. When Maximus died in the last day of his consulship, Caninius Rebulus petitioned Caesar for that part of the day that he might be said to have been consul. So many of the popish clergy have with great care and cost procured a cardinal’ s hat, when they have lain a-dying, that they might be entitled cardinals in their epitaph, as Erasmus writeth . . . And Sextus Marius, being once offended with his neighbour, invited him to be his guest for two days together. The first of those two days he pulled down his neighbour’ s farmhouse, the next he set it up again far bigger and better than before. And all this for a name, that his neighbours might see, and say, what hurt or good he could do them at his pleasure. (J. Trapp.)End of worldly ambition Look to the end of worldly ambition, and what is it? Take the four greatest rulers, perhaps, that ever sat upon a throne. Alexander, when he had so completely subdued the nations that he wept because he had no more to conquer, at last set fire to a city and died in a sense of debauch. Hannibal, who filled three bushels with the gold rings taken from the slaughtered knights, died at last by poison administered by his own hand, unwept, and unknown, in a foreign land. Caesar having conquered 800 cities, and dyed his garments with the blood of one million of his foes, was stabbed by his best friends, in the very place which had been the scene of his greatest triumph. Napoleon, after being the scourge of Europe, and the desolator of his country, died in banishment, conquered and captive. So truly “ the expectation of the wicked shall be cut off.” (G. S. Bowes.) Genesis 11:5 The Lord came down to see God’ s visitation 1. Men’ s apostasy and proud attempts are knit together with God’ s visitation. 2. God is below when men think He hath forsaken the earth, and is near to visit the wickedness of man. 3. God’ s descent is for vengeance sometimes upon sinners. 4. God doth visit the beauty and strength of wickedness. 5. The apostate sons of Adam may build their fabrics to prevent God’ s judgments. 6. Jehovah will mark for vengeance the sons of wickedness and weakness in all their buildings against Him (Genesis 11:5). (G. Hughes, B. D.)Lessons 1. God speaks, as well as marks, the attempts of the ungodly to their reproach and confusion. 2. God points out the greatest advantages of violent workers of iniquity to scorn. 3. Unity of minds, resolutions, and communications, are the greatest props to wicked undertakers. 4. Violent workers of iniquity presume to finish as well as begin: that nothing shall be withheld from them. 5. Proud and presumptuous undertakings of men are a scorn and derision to God (Genesis 11:6). (G. Hughes, B. D.)God’ s inspection Almighty God Himself came down to see what the children of men were doing, and when He comes down (a phrase which is used to accommodate Himself to our methods of expression), nothing can escape the penetration of His eye. He looks at our day books, ledgers, and other memorandum books, to see how we are building the tower of our life; He visits our country residences and palatial buildings for the purpose of trying their foundations; He looks into all the building of our fortune, that He may see whether our gains have been honestly secured. Terrible is the day for the bad man on which Almighty God lays His great hand--the hand on which the winds are hidden, the great palm in which all the stars of the heaven are gathered--upon the tower which is being built. He will shake it, and, if the foundation is bad, the whole superstructure will be thrown down to the dust! When men build their towers under the conviction that every stone of them will be tried by Divine power--when they build their cities, and erect their towers, and extend their properties, under the assurance that not one thing of all the things that their hands are doing will escape the test of God’ s Spirit--we may expect life to be built upon a true foundation, and according to a righteous plan. What we have to ponder is this most certain fact, that God will come down to see our work, and that there is no possibility of concealing from Him any incorrectness of plan or any deficiency of service. (J. Parker, D. D.) Genesis 11:10-26 These are the generations of Shem The generations of Shem I. THE LINE IN WHICH THE OF THE TRUE GOD WAS . II. THE OF THE STREAM OF HISTORY TOWARDS THE MESSIAH. “ God calmly and resolutely proceeds with His purpose of mercy. In the accomplishment of this eternal purpose He moves with all the solemn grandeur of long suffering patience. One day is with Him as a thousand years, and a thousand years as one day. Out of Adam’ s three sons He selects one to be the progenitor of the seed of the woman. Out of Noah’ s three sons He again selects one. And now out of Terah’ s three is one to be selected. Among the children of this one He will choose a second one, and among his a third one before He reaches the holy family. Doubtless this gradual mode of proceeding is in keeping with the hereditary training of the holy nation, and the due adjustment of the Divine measures for at length bringing the fulness of the Gentiles in the covenant of everlasting peace.” III. THE GRADUAL, OF HUMAN LIFE. “ In the manifold weakenings of the highest life endurance, in the genealogy of them, there are, nevertheless, distinctly observable a number of abrupt breaks-- 1. From Shem to Arphaxad, or from 600 years to 438; 2. From Eber to Peleg, or from 464 years to 239. 3. From Serug to Nahor, or from 230 years to 148; beyond which last, again, there extend the lives of Terah, with his 205, and of Abraham, with his 175 years. Farther on we have Isaac with 180 years, Jacob 147, and Joseph 110. So gradually does the human term of life approach the limit set by the Psalmist (Psalms 90:10). Moses reached the age of 120 years. The deadly efficacy goes on still in the bodily sphere, although the counter working of salvation has commenced in the spiritual.” (T. H. Leale.)Post-diluvial genealogy The general title is expressed thus, “ These are the generations of Shem.” Of these Moses was speaking (chap. 10), so far as Peleg, whose name was given him upon the occasion of dividing the earth; by way of parenthesis, he includes the history and cause of this earth’ s division, in the former part of this chapter. He now returns to draw up the line full unto Abram, about which this title is set in the front. Consider the use of all these mentioned in the title. 1. To point where the Church of God was after the flood. 2. To show God’ s providence in singling out some generations in the world for His Church, these and not others. 3. To make known to us the state of the Church either for truth or for corruption at this time. 4. To continue to us the right chronology of the world, not for speculation only, but for pious practice to us, upon whom the ends of the world are come. 5. To make us better understand some passages of the prophets mentioning these persons or their conditions. 6. To show us the true line of Christ, and to confirm the New Testament given by Him. Every generation in the Church from the flood is but to bring Christ nearer. (G. Hughes, B. D.)Race of man The human race may be compared to an immense temple ruined, but now rebuilding, the numerous compartments of which represent the several nations of the earth. True, the different portions of the edifice present great anomalies; but yet the foundation and the cornerstone are the same. All spring from the same level, and all should be directed to the same end. The walls of the building have been thrown down, and the stones scattered by a great earthquake; yet a mighty Architect has appeared, and His powerful hand is gradually raising the temple wails. The only difference between one side of the edifice and the other is, that here the restoration is somewhat further advanced, while there it is less forward. Alas! some places are still overgrown with thorns, where not a single stone appears. Yet the great Architect may one day look down on these desolate spots, and there the building may suddenly and rapidly spring up, reaching the summit long before those lofty walls which seem to have outgrown the others, but which are still standing half-raised and incomplete. “ The last shall be first.” (Merle D’Aubigne.)Lessons 1. God’ s providence hath pointed out His Church and recorded its line, after as before the flood; herein helping the faith of following ages. 2. God chooseth what generations and families He pleaseth to pitch His Church in them. 3. A family God may choose out of the world to set His name upon them, when the world is passed by; a few or little remnant God reserveth. 4. Every generation in the Church from the flood is but to bring Christ nearer. 5. Times are appointed for the birth of everyone in the Church for His work (Genesis 11:10). 6. Length of days, etc., God giveth to His chief witnesses, as Shem was to Isaac’ s days; much work he had to do in that compass of time. 7. The eminentest in the Church, may have many children degenerate from it. More care should be used to keep them closer to God (Genesis 11:11). (G. Hughes, B. D.) Genesis 11:27-32 Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran The dawn of Abram’ s history Here we have the commencement of the sixth document, indicated by the usual preface, “ These are the generations. ” This portion is intended to bring Abram before us, and therefore goes to the roots of his history, showing us from what a source so eminent an example of righteousness sprang. The history is brief, but it may be considered as a condensed outline of Abraham’ s life. Here we find him-- I. OF GREAT MORAL COURAGE. Terah, the father of Abram, was an idolator (Joshua 24:2). Both himself and his children were ignorant of the true object of worship, or if they had any knowledge of this, they did not retain that knowledge, but suffered themselves to be led away by the impiety around them. Such is the hole of the pit from whence this sublime character was digged. II. UNDER THE SHADOW OF FUTURE TRIAL (Genesis 11:30). (T. H. Leale.)Children dying before their parents I. THAT HUMAN IS NOT TO BE FOUND IN THE DEAREST OBJECTS OF NATURAL . II. THAT THE NATURAL OBJECTS OF HUMAN ARE NOT TO SUSTAIN US. III. THAT SHOULD BE FOR THE SAKE OF THEIR NATURES RATHER THAN WITH A VIEW TO THEIR CALLING IN LIFE. IV. THAT FOR IS AS URGENT FOR THE YOUNG AS FOR THE OLD. (Homilist.)Death in the prime of life I. DIVINE SO ORDERS DEATH THAT HUMAN CANNOT BE A FACTOR IN LIFE. 1. Youth is no security. 2. Health is no protection. 3. The order of nature is set at defiance. 4. No reliance can be placed on the distinctions of society--on the law of heredity, on favourable conditions. II. GOD’ S DESIGN IN ALL THIS IS TO TEACH MANKIND, from the cradle to the grave, THE OF LIFE. Death is ever in our path. (The Homiletic Review.)Death in the prime of life I. FACTS. 1. Death is no respecter of persons. 2. No respecter of age. 3. No respecter of condition. 4. No respecter of character. II. LESSONS: 1. To fully understand and accept these facts, and shape life by them. 2. To make our salvation the first and main duty of life. 3. In whatever state, condition, or period of life we are, to risk nothing on the contingent of living. (The Homiletic Review.)Third age--patriarchal era I. God trained him by separation; by a series of separations. This is the key thought of Abraham’ s life. We are accustomed to consider faith as the key to Abraham’ s life. Certainly it is; but did not his faith manifest itself in just this, that he was willing to separate himself from all for the Lord’ s sake? 1. You find, him first called of God to leave his country and his father’ s house. 2. The second separation is from his father Terah. 3. The next separation is from Canaan itself as a home. 4. Fourthly, separation from Egypt. 5. The next thing we read of is his separation from Lot. 6. After separation from Lot, comes separation from Ishmael. 7. Passing over what may be called Abraham’ s separation from himself, in the twentieth chapter, we come to his separation from Isaac. 8. The next thing we learn of Abraham is his separation from Sarah. “ And it came to pass after all these things that Sarah died.” 9. Then, finally, we find Abraham separated from all. In Genesis 25:5, we are told that “ Abraham gave all that he had unto Isaac.” Abraham had been a rich man, but his heart had not been set on his riches, as was evident whenever questions of property came up. II. This leads us to the second great subject: the gospel unto which Abraham was separated--the blessing of Abraham--the “ Abrahamie covenant” of theology. It is, as already remarked, the same old covenant of grace, plus the idea of separation and consequent restriction. And here, as we are entering upon this period of restriction, this narrowing of the channel of blessing to the line of a single family first, and a single nation afterward, it is important for us to remember three things: In the first place this policy of restriction was not adopted until the offer of mercy had been thrice made to all mankind, and thrice rejected. In the second place, this restriction of the blessings of grace to a single family and a single nation was for the sake of all. It was the only way by which the blessing could be secured finally to all. Abraham was called, not for his own sake, nor for his descendants’ sake only, but for the world’ s sake--“ In thee shall all the families of the earth be blessed” (Genesis 12:3); and again (Genesis 22:18): “ In thy seed shall all the nations of the earth be blessed.” There is no real narrowing. It is still, “ God so loved the world.” In the third place, even though in the meantime the channel must be narrowed to a single family and nation, “ whosoever will” may come. The door is open all the while. “ The sons of the stranger” have simply to leave their country and their family, and come and join themselves to the family of Abraham, and to the nation of the Jew, and they are made welcome. (J. M.Gibson, D. D.)Setting out, but stopping short of the promised land How many are there who set out on the way to Canaan, but never reach that land of promise--who run well for a time, but are afterwards hindered! In the present life they obtain rest, in peace with God, in the exercise of the grace He ministers, and in a conscious sense of His approbation; and these first fruits of the Spirit are the earnest of the rich, everlasting harvest. Those only who enter by faith into the land of promise here shall be admitted into the Canaan above. But how many are there who seem to set out well, and even to make some progress, and yet die before they gain that happy reversion! I. We ask, HOW FAR MEN MAY GO IN THE WAY TO CANAAN, AND YET, LIKE TERAH, DIE IN HARAN? in other words, How far they may proceed in the ways of religion, yet fall short of the kingdom of grace and glory? 1. We may be visited with many convictions, and even with great terrors, and yet fall short of a state of grace. Does conscience admonish you that you have been neglecting your duty to your God and your Saviour--your highest duties, your first interests, even the interests of your immortal souls? Does the fear of futurity sometimes visit you, urging you to say, “ What must I do?” It may be well--it shall be well, if those alarms impel you to the Saviour. But rest not in convictions; for if these be the whole extent of your experience, you are still in Haran, separated by a wide boundary from the land of promise, the spiritual Canaan: and if you die in your present state, you are excluded from the Canaan that is above. 2. We may be conscious of tender religious emotions--sorrow, desire, joy--and yet fall short of real grace. Not only may the conscience beconvinced, but the heart may be in some measure softened, and yet remain unconverted; for it is “ deceitful above all things.” 3. We may form many good resolutions, and yet be dwelling in Haran. Who is there that has not often formed these? In a season of conviction, in an hour of compunction, in a day of trial and adversity, we resolve to apply to the things that belong to our peace, to attend to the warnings of the word and providence of God, and to seek after that portion that is satisfying and abiding. But alas! the conviction wears off, the trial passes by, the danger is averted; and we forget all our purposes and resolutions. Or perhaps we set about fulfilling them, and adhere to them for a time; but, trusting in our own strength, we are overcome and brought again under the power of the enemy. What avail an army of good resolutions, unaccompanied by prayer, and unsupported by grace, against the subtlety and power of the enemy of souls? “ The way to hell,” it has been emphatically said, “ is paved with good resolutions.” 4. We may actually enter on the work of reformation, and proceed a certain length in it, and yet fall short. Herod not only feared John, but “ did many things.” Thus are men often induced to abstain from particular transgressions, to exercise some degree of self-denial, to address themselves to various duties--things in themselves, no doubt, promising and right, but being done only from temporary impulse, or from selfish and slavish motives, consistent still with an unregenerate state, are usually as transient in their duration as defective in their principle. These facts are affecting, and even alarming. You are ready to say, If all the attainments you have mentioned are ineffective, what is there that will avail? My brethren, nothing will avail without a change of heart--“ a new heart” must be given us, “ a new spirit” put within us. II. We proceed to ask, WHAT ARE THE THAT THE OF THOSE WHO SEEM TO SET OUT IN THE WAY TO CANAAN? 1. Here the analogy of a journey leads us to mention, first, sloth, spiritual sloth. Like a paralysis extending over our whole frame, it completely unfits us for prosecuting our journey. 2. We mention, as a second obstacle, the love of the world; a principle that entangles and enchains--that perverts the heart, and turns the feet out of the right path. 3. In fine, the grand obstacle is, an inward aversion to the ways of God, a dislike of serious religion. III. We inquire, WHAT IS THE STATE AND OF THOSE WHO STOP SHORT OF THE KINGDOM OF GOD? Surely it may well awaken both sorrow and fear. Do you not lament the fate of a promising youth who, in the near prospect of succeeding to a large estate, is cut off by the hand of death? Do you not mourn when any object, exceedingly desirable, seems just ready to be attained, and is then unexpectedly snatched from us and lost forever? How deplorable! to have gone so far in the way to Canaan and yet to come short, to have approached so near the promised land, yet never to enter; to come to the gate of heaven, and to be cast down into hell! 1. Consider; those who stop short of the kingdom lose the benefit of all they have felt and done in the things of religion. 2. Nay, further, all that they have felt and done in religion will really serve to aggravate their guilt and imbitter their disappointment. 3. Once more; the conduct of such persons brings peculiar reproach upon religion. For they convey to others an injurious conception of it; they represent it as a system of restraints, of difficulties, and of dangers, without adequate reward. And now, in concluding, I address, first, those who have not yet set out on the way to Canaan--I intend careless sinners, who continue to this day, without fear or concern, in the broad way that leads to destruction. Has God no claims upon you? Has Christ no right to your regard? Has eternity no demands on your attention? Even in you there is a conscience that will speak if you will give it a hearing, and if not here, yet assuredly hereafter. Be persuaded to avert its overwhelming reproaches, yea, the more overwhelming frown of Him who is greater than conscience, by now making peace with Him through Jesus Christ. Secondly, I address those who have professedly set out on the way to Canaan--I mean those who profess that they have given themselves to Christ, to be saved and to be governed by Him. Remember, my beloved friends, you must “ endure to the end,” if you would be saved. If a man enter the army, and follow his regiment a few marches, and then desert to the enemy, is he not accounted a traitor and a rebel? Such will your character be, if, having professed to give yourselves to Christ, you forsake Him and return to the world. (H. Gray, D. D.)Stopping short The simple fact, “ Terah died in Harsh,” stands in the Scriptures as a monument, like the pillar of salt which uttered its warning to every passer by, “ Remember Lot’ s wife.” It exhibits an old man, after his many years spent in idolatry and ignorance, attempting in a late obedience to Divine commands to remove from his native condition and home, to the land of promise; but wasting in procrastination the time for his journey, and indolently staying upon the road over which he was required to pass to gain the end placed before his view; and finding all his efforts and plans to accomplish his purpose, to prove unavailing for his good. He never attained the inheritance for which he set out so late, and which he pursued so carelessly. Has this fact then no practical connection with ourselves? Does it not exhibit a striking illustration of the folly and danger of postponing until old age, our own commanded journey to the land of promise? I. Let us consider THE WORK WHICH GOD SINFUL MAN TO . The call of Abraham from his country and home is frequently employed to illustrate the great duty which is required of every sinful man. Like him, everyone is commanded in the gospel to attain and exercise a simple controlling faith in the Divine promises; to follow in this spirit of faith the peculiar commands of God the Saviour; to go out, in its reliance upon Him, from a state of selfishness and idolatry, man’ s natural condition, to seek the better and heavenly country which is revealed in the gospel, and offered in Christ Jesus, to every believing soul. Such an exercise of faith developing itself in full and permanent obedience to the Divine commands, is the work which God requires of all who hear the gospel. But when is this great work to be undertaken? When shall man begin to subdue his rebellious heart into reconciliation to the will of God? May he select his own time for the work? Surely not. The Scriptures never intimate a moment beyond the time in which the command is actually given, as the time for man’ s obedience. The morrow is not given to man. “ Now,” “ today,” are the Divine designations of the proper time for man’ s submission. Whenever God speaks, it is that His will may be done at once. He who rejects and disobeys the commands of God in his youth, is exceedingly unlikely to find the opportunity or the disposition to obey in his subsequent years. II. Let us consider THE COURSE WHICH MEN PURSUE IN TO THIS MATTER. Do they, or do they not, generally obey at once? Do they, with Abraham, arise and go? or do they more commonly with Terah, procrastinate the enterprise until it is too late to accomplish it at all? Some few accept with gratitude the blessed invitations of the Saviour, and unite themselves unto Him, in a perpetual covenant, never to be forgotten. But what is the course pursued by the great majority of mankind? Do they not altogether drive away the convictions of this early period? They refuse to yield their hearts and characters, to be thus subjected by the Holy Spirit to the service of God. They bargain with their consciences, in order to silence their awakened demands, that at some future period they will attend to the duty required of them. Thus most frequently, they live and die in their chosen idolatry and guilt; always hearing the command, “ arise and go,” and always determining that they will obey it; but never putting their resolution into effect. Like Torah, they die in Haran; they perish amidst unfulfilled vows and attempts of obedience to God, and under the guilt and burden of actual rebellion against Him. III. Let us trace THE USUAL RESULT OF THIS COURSE OF . It will be but tracing the history and experience of the great proportion of mankind. Twenty years of the sinner’ s life go by. They are the most important, and in most cases the deciding period of his existence, in reference to his eternal welfare. But their close finds him still unrenewed in his character, and hardening his mind and conscience against the power of truth. In the wonderful forbearance of God, twenty years more are added to these, all of them crowned with privileges, and with invitations to a better land. But the lingering sinner still refuses to arise and go. By this time, he has seen and felt much of the folly of things temporal, and of the emptiness of the heart which depends upon them. But he is hardened through the deceitfulness of sin; and he is unwilling to make the decided and violent rupture which seems necessary if he would now effect his escape from an impending ruin. With more light in his conscience, he has more dulness and obduracy in his affections; and the work of true piety grows more and more difficult. If twenty years more bring him to the verge of feebleness and death, he is still found more deeply anxious to obtain the hope which he does not possess, and which he finds it more and more impossible to get. By this time, he is mourning over nearly all his joys as departed forever. Almost every monument of his life seems to be a tomb. “ Here lie the remains,” is the inscription which he reads upon pleasures, and possessions, and hopes which are gone. And now, old age is looked for to effect that which youth and maturity have failed to accomplish. But here another disappointment comes. Old age also is very different in its character from its anticipated appearance. Man then awakes to the sorrowful conviction that he has been deluded through the whole of his course in life. He sees nothing of that spontaneous preparation for eternity, which he hoped to find in the later years of life. It is now harder, vastly harder, than it has ever been before, to lay hold of any adequate and abiding hope for a world to come. Lingering Terah sits down to measure up, in the sad calculation of his own experience, the folly by which he has been so long deceived. The love of the world and the pride of self have grown upon his heart. IV. What now becomes THE RESULT OF THIS ? Generally one of two things. Either total, hardened, self-defending negligence; or a partial, constrained, and unsatisfying attention to the duties of religion. That is, Terah either positively refuses to obey the Divine command, and remains to die as he has lived, in Chaldea; or else, he unwillingly sets cut under the lashes of an awakened conscience, and goes as far as Haran, and dies there, in a new condition indeed, but with the same character. (S. H.Tyng, D. D.)Lessons 1. God may make known His mind by the child unto the father; and call it before him (Acts 7:2). 2. By revelation to a son, God may make parents willing to obey His call. 3. The Spirit giveth honour to parents, as leaders, when they follow the call of grace. 4. God points out by name such as He separates for His Church. 5. Faith puts all believers upon motion, when God calls them even from their native country. 6. Faith in God makes haste to depart from polluted places. 7. Faith intends to go as far as God calleth the soul. (G. Hughes, B. D.)Sarai was barren; she had no child Sarai’ s barrenness 1. The subject spoken of, Sarai; she that was to be the mother of the Church, of whom, purposely, the Spirit writeth this which followeth to show forth the power of God. 2. The condition spoken of her--under two expressions. (1) She was barren, i.e., naturally she was so, and that from her youth and first marriage--the fitter object for God to work upon by His power. (2) To her was no child. That is, hitherto she had no child, when she was now taking her journey with her husband and grandfather. God records the trials of His saints, not for their reproach bat for His own glory. (G. Hughes, B. D.). Genesis 12:1-3 Now the Lord had said unto Abram, get thee out of thy country Abraham’ s action His obeying the call and command of God, wherein four circumstances are very remarkable. 1. The time when it was when God called. 2. The place from whence God called him. 3. The country whither he was called. 4. The reason or end why he was thus said unto by the great God. I. First of the first, to wit, THE TIME WHEN ABRAHAM WAS CALLED. It was while he lived in Ur of the Chaldees; for Abraham lived with his father Terah in that place, and in Haran, or Charan, a city of Mesopotamia, till he was seventy-five years old (Genesis 12:4, and Acts 7:2-4). There and then did the God of glory appear to Abraham (Genesis 11:28). This that blessed pro-martyr Stephen (being filled with the Holy Ghost) intimateth, to convince those superstitious and bloodthirsty Jews (who conceited that religion was confined to Canaan or Jerusalem) that Abraham had the true religion even in Chaldea and in Charan, before ever he saw Canaan or received circumcision, or before any ceremonies were appointed by the ministry of Moses, and before there was either tabernacle or temple. When Abraham dwelt with his father on the other side of Euphrates, and served idols (Joshua 24:2), even then did God call him out of his country, making him to follow His call to obedience, not knowing whither he went (Hebrews 11:8), no, nor much caring, so long as he had God by the Hand, or might follow Him as his Guide step by step. By faith Abraham when called obeyed (Hebrews 11:8). The Greek word imports reverence and obedience. He did not stop his ear to this great Charmer (Psalms 58:4-5), but he listened and hearkened to God’ s call with an awful respect. Thus Abraham did not dispute, but dispatch God’ s command; but immediately departed without solicitation or carnal reasonings against it (Genesis 12:4). His inner and outer man were relatives; so it should be with us. II. The second circumstance is THE PLACE FROM WHENCE, which is two fold. 1. Ur. 2. Haran. (1) Parents ought not to hinder their children from good and from obedience to God. Here Terah, the old father, did not rebuke Abraham his son for being too full of fancy, nor charged him (upon his blessing) to abide in his native country, and not to be so fantastical as to follow so fond a call that told him not of the place whither he was to go; he did not say to his son, Wilt thou leave a certainty for an uncertainty, or wilt thou be wiser than all thy forefathers? etc. Let parents learn from hence to further, and not to hinder, their children in the good ways of God; honour is the reward of the former, but dishonour (if no more) of the latter. (2) Man’ s heart needeth many pulls from God’ s hand before man can complete his obedience to God. Here God gives Abraham two calls or pulls before he pulled him to the Land of Promise. The first pull bringeth him only from Ur to Haran; there he settleth, and gathereth much goods Genesis 12:5). (3) All carnal respects must be subject to the spiritual, and all carnal relations must be bewailed (Deuteronomy 21:11-12), yes, and relinquished (Psalms 45:10). (4) Divine vocation and adoption floweth wholly and solely from free grace. Nimrod’ s Church (as one saith) had almost swallowed up Abraham, while he was young, serving other gods as well as Nabor and Terah, who (as some Rabbins say) got his living by making and selling of images. Yet out of this root so idolatrous, both on father and mother’ s side, the whole stock of Israel sprang, to be an adopted people to God. Even Abraham, as well as the rest, until God called him to His foot (Isaiah 41:2) from the feet of idols, and from this bell of Babel, were he born at that time. This doth most highly advance the greatness of the free grace of God, thus to call whom He will (Mark 3:13), and to have mercy on whom He will Romans 9:15-16). God found even Abraham himself ungodly Romans 4:2; Romans 4:5); but He did not leave him so. God must make us good, or He will never find us so. III. THE PLACE WHITHER ABRAHAM WAS CALLED. This was not named. God did not tell it him in his ear, yet showed it him to his eye (Genesis 12:7; Genesis 13:14). 1. Wherever Abraham was, his chief care was to be going on still toward the south (Genesis 12:9), as towards the sun. So should all the children of Abraham travel towards the Sun of Righteousness (Malachi 4:2), setting forth early as morning seekers (Proverbs 8:17), and making progress in grace (2 Peter 3:18), as from glory to glory (2 Corinthians 3:18). 2. His first care in all places where he came was to build an altar to his God; and so it should be ours. We are a kingdom of priests (1Pe Revelation 1:6), and we have an altar (Hebrews 13:10), which is Christ, who sanctifies the sacrifice (Matthew 23:19); we should build this altar in our hearts Ezekiel 36:26). 3. Abraham built his altars, although the Canaanites were then n the land; and it is a wonder they did not stone him for so doing, which certainly they would have done had not God restrained them. Thus ought all the spiritual seed of Abraham to shine as lamps in the midst of a crooked and cursed generation (Philippians 2:15; Matthew 5:16; 1 Peter 2:12), holding forth the word of life. We should set up our altars in sight and despite of idolaters, as Abraham, and call them Jehovah nissi, the Lord is my banner, as Moses did (Exodus 17:15). 4. Abraham was the first man who had God most familiarly appearing to him; and the sight of the Canaanite did not so much discourage him as the sight of his God did encourage him (1 Samuel 30:6). 5. We should look upon our all with a pilgrim’ s eye, and use our all with a pilgrim’ s mind. It was a mighty work of Abraham’ s faith to behave himself as a stranger on earth, because he knew himself a citizen of heaven Hebrews 11:9-10, etc.); so we (Ephesians 2:19-20). IV. THE END WHY GOD CALLED ABRAHAM. It was only to take possession of Canaan, not to enjoy it as a present inheritance; for we find that he was famished twice out of this good Land of Promise. First into Egypt Genesis 12:10); and, secondly, into Gerar, the Philistine’ s country Genesis 20:1). Yet did he ever make Canaan his retreating place, sojourning in it for a hundred years--the remnant of his life. From which learn-- 1. The most fruitful land may be made barren for the wickedness of those that dwell in it (Psalm evil. 34). God can famish our Canaan to us Zephaniah 2:11). 2. Suppose we be forced into Egypt or Philistia, to seek for that we cannot find in a famished land of promise; yet this is our best retreating place when God heals our backslidings (Hosea 14:4). Alas! we are over-apt to slip out of the land of promise, as Adam was out of paradise, and Abraham out of Canaan; but the Lord keeps the feet of His saints (1 Samuel 2:9). Obj. Though Hebrews 11:8 saith, God called Abraham to Canaan to receive an inheritance there; and Acts 7:5 saith, Yet God gave him no inheritance in it, not so much as to set his foot on. These two seeming contradictory places are thus reconciled: 1. Abraham did inherit Canaan mystically, as that land was a type of heaven. God may deny literally, yet grant mystically or spiritually. 2. He did inherit it in his posterity (though not in his person) 430 years after the promise (Galatians 3:17). Thus God kept His promise with him; and so He doth with us, though we see not the performance thereof. This was Abraham’ s ease; yet took he possession of the land because of his title to it, which was threefold. 1. By way of promise. God made Canaan to belong unto Abraham by making a promise of it to him no less than four times (Genesis 12:7; Genesis 13:15; Genesis 15:7; Genesis 17:8). This promise of God (being a four-fold cord) Abraham accounts his best freehold. Thus it is with all the faithful, as it was with the father of the faithful: such have the spirit of truth to assure them of their interest in Divine promises (2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:14). It is an earnest. This makes them exceeding rich, though they see not the actual performance of them in their day. Wealth lieth in good bills and bonds, under God’ s own hand and seal, all signed in His word, and sealed by His spirit. He therefore accounts heavenly promises far better than earthly performances. As Abraham did only take possession of Canaan, which afterwards he was to inherit, so a Christian takes possession of heaven, with his name written in it (Luke 10:20), and with his heart panting towards it (2 Peter 3:12). 2. By way of conquest. Canaan belonged to Abraham in his conquering Chedarlaomer, etc. (Genesis 14:4; Genesis 15:17). This great king was the son of Elam, the son of Shem (Genesis 10:22), and, according to Noah’ s prophecy--Canaan shall be Shem’ s servant (Genesis 9:26)--this Chedarlaomer was lord over the Canaanites and over those chief cities which stood in the plains of Jordan. Abraham conquers him in battle; so Canaan became the conqueror’ s by conquest; he became the heir of Canaan. The history holds forth this mystery: that all Christians, the children of Abraham, are by their new birth born heirs of heaven, the celestial Canaan; they should therefore be valiant for it (Jeremiah 9:3). 3. By way of purchase Canaan was Abraham’ s. Though all the land was his by promise, yet he procures only a burying place by purchase (Genesis 23:16, etc.), not having a foot of it for his own present possession. This purchased burying place was an earnest for all the rest; hence all the patriarchs dying after desired to be buried in it (Genesis 47:30; Genesis 50:25). A sepulchre of one’ s own was a sign of firm possession (Isaiah 22:16).All his children must write after his copy of obedience, which, in its transcendency, hath a threefold excellency. It was an obedience so transcendant as to be-- 1. Without hesitation. 2. Without reservation. 3. Without limitation. Of these in order-- 1. It was obedience without hesitation. He used no disputation in the case; he falls not upon arguing with God in any carnal reasonings against his call and command, saying, I cannot apprehend any urgent occasion why I should forsake my own native country; and may not I justly suspect it no better than a piece of sublime folly to go I know not whither, and to leave a certainty for an uncertainty? Is not one bird in the hand (as saith the proverb) better than two in the bush? He doth not allege, Lord, first satisfy my scruples, and convince my judgment that it is my duty, and then will I follow and obey Thee. No, he doth not dispute, but despatch; he cloth not say (as those recusants in the gospel said), Suffer me first to go and bury my father (Matthew 8:21); or, I have bought a piece of ground, and I must needs go to prove it, etc. (Luke 14:18-20). Neither did Abraham dare to do as better men than those aforesaid, even as Moses (Exodus 3:11; Exodus 4:1-31; Exodus 10:1-29; Exodus 11:1-10; Exodus 12:1-51; Exodus 13:1-22), or as Jeremy (Jeremiah 1:6), who both do bring in theircarnal reasonings strongly to confute God and His call. It is not a good angel, but the evil one that opens our mouths to make replies upon such a sovereign Master. Our Lord is wiser for us than we can be for ourselves; our fleshly wisdom is enmity against God (Romans 8:7). 2. As Abraham’ s obedience was without hesitation, or any contrary disputes against God’ s call, so it was without reservation he resigns up himself to the command of God, not by halves, but wholly, without any “ ifs” or “ ands,” as we say. What we do herein must be done with our whole heart, with all our heart, with all our soul, and with all our strength. God gives a whole Christ to us, and shall not we give a whole heart to Him? 3. As Abraham’ s obedience was without hesitation and reservation, so it was without limitation. It is too, too common with us, as it was with Israel, to limit the Holy One of Israel (Psalms 78:41), especially in four respects: 1. In respect of time. 2. Of place. 3. Of means. 4. Of manner. Nay, even professors themselves will not own God, unless He appear to them in their own manner; whereas God showeth Himself in divers manners (Hebrews 1:1). Hence have we many famous remarks, as-- 1. That though blind obedience as to man is abominable, yet as to God it is highly commendable; such as this of Abraham’ s was. 2. Though this obedience of Abraham was a blind obedience as to his own will, yet was it not so as to God’ s will; for God’ s will was the rule of Abraham’ s obedience. 3. Though Abraham knew not whither he went (Hebrews 11:8), yet he knew well with whom he went, even One with whom he was sure he could not possibly miscarry. 4. Abraham knew not, yet followed, not knowing whither. But we know (from the sure word of prophecy) whither our way leadeth--to wit, to heaven. It is a shame for us not to follow. Abraham’ s following God blindfold brought him to the earthly Canaan; but our following God with our eyes opened will bring us to the heavenly country. (C. Ness.)Abraham: the emigrant The call and migration of the patriarch suggest two thoughts. I. THE RISE OF . Piety may vary in its form in different persons and times, but in its spirit it is unchanging. 1. It takes its rise in God. Abram “ was called.” “ Jehovah said unto Abram, Get thee out of thy country,” etc. It was not poverty that drove Abram from his native country; it was not persecution; it was not that love of a migratory life which is natural to an Oriental: his journey to Canaan was wholly due to a spiritual inspiration. “ God chose Abram” (Nehemiah 9:7) to be a child of grace--a justified sinner (Galatians 3:8). It was God who gave this son of idolaters all his grandeur of soul and his marvellous appreciation of the true and the eternal. The conversion of every believer is similar. Personal religion always takes its rise in God--in His sovereign choice (2 Timothy 1:9), in His Divine power (JohnPhp 1:6), and in His wonderful love (Ephesians 2:4-5). No sinner has ever of his own accord quitted his native land of spiritual darkness and death. 2. It is the fruit of a Divine revelation. Jehovah revealed himself to Abram as the one living and true God, and in summoning him to emigrate to Canaan, made him a magnificent promise. The God of Shem is now the God of Abram. We are not to understand, indeed, that the patriarch’ s religious knowledge was at first either extensive or minute. But as each successive revelation was made to him, he learned more of the nature of God, and of the sublimity of his own destiny, until at length he was able to rejoice in the anticipation of the coming of Christ (John 8:56) and in the hope of a glorious immortality (Hebrews 11:10; Hebrews 11:13-16). Had the God of Glory not appeared to him, the patriarch would in all likelihood have died a pagan in the land of his fathers. Religion cannot be generated in any heart apart from a Divine revelation of some sort. There must be some knowledge of the truth. 3. It is the product of an earnest faith. “ By faith Abraham, when he was called, obeyed.” The truth that was made known to him would have had no influence upon him had he not believed it. Not reason alone is the basis of personal religion, for reason alone would lead to rationalism. Neither is it feeling alone, for that would develop into mysticism. The man of God is a man of faith. II. THE OF . Piety has its fundamental and formative principles, but it has also its developments of these. It has fruits as well as roots. Abram’ s piety developed in a complete renunciation of his old life; and the new life which he henceforth followed had at least three strongly marked characteristics. It was-- 1. A life of implicit trust in God. Abram’ s first act of faith was followed by a confirmed habit of trustfulness. He struck the roots of his soul deep down into the invisible. 2. A life of conscious strangeness on the earth. Abram was content to be “ a stranger and a sojourner” in the holy land. 3. A life which shall merge into a blessed immortality. Abram longed for a fatherland, but not for the land of his earthly forefathers. He might have re-crossed the Euphrates, but he never did so. The home that he learned with increasing eagerness to desire was the dwelling place of his Father in heaven (Hebrews 11:10; Hebrews 11:14-16). How large the personal interest which the believer has in heaven! He shall yet dwell in it as his fatherland. (Charles Jerdan, M. A. , LL. B.)The call of Abram I. In the call of Abram we see AN OUTLINE OF THE GREAT SYSTEM UNDER WHICH WE LIVE. II. GREAT LIVES ARE TRAINED BY GREAT . The promise to Abram-- 1. Throws light on the compensations of life. 2. It shows the oneness of God with His people. 3. It shows the influence of the present over the future. III. THERE WILL ALWAYS BE CENTRAL FIGURES IN SOCIETY, men of commanding life, around whom other persons settle into secondary positions. This one man, Abram, holds the promise; all the other persons in the company hold it secondarily. IV. ABRAM SET UP HIS ALTAR ALONG THE LINE OF HIS MARCH. V. The incident in Genesis 12:10-12 shows WHAT THE BEST OF MEN ARE WIZEN THEY BETAKE TO THEIR OWN DEVICES. As the minister of God, Abram is great and noble; as the architect of his own fortune, he is cowardly, selfish, and false. VI. NATURAL OUGHT NEVER TO BE (Genesis 12:18-20). In this matter Pharaoh was a greater, a nobler man than Abram. VII. The whole incident shows THAT GOD CALLS MEN TO SPECIAL , and that life is true and excellent in itself and in its influences only in so far as it is Divinely inspired and ruled. (J. Parker, D. D.)Abram’ s training I. ALL THE LIFE OF ABRAHAM WAS A SPECIAL FOR A SPECIAL END. Chosen, as are all God’ s instruments, because he was capable of being made that which the Lord purposed to make him, there was that in him which the good Spirit of the Lord formed, through the incidents of his life of wandering, into a character of eminent and single-hearted faithfulness. II. THIS WORK WAS DONE NOT FOR HIS OWN SAKE . He was to be “ a father of many generations.” The seed of Abraham was to be kept separate from the heathen world around it, even until from it was produced the “ Desire of all nations” ; and this character of Abraham was stamped thus deeply upon him, that it might be handed on through him to his children and his children’ s children after him. III. And so to A DEGREE IT was; marking that Jewish people, amongst all their sins and rebellions, with such a peculiar strength and nobleness of character; and out in all its glory, in successive generations, in judge and seer and prophet and king, as they at all realized the pattern of their great progenitor, and walked the earth as strangers and pilgrims, but walked it with God, the God of Abraham and their God. (Bishop Samuel Wilberforce.)A call from God I. AT SOME TIME IN OUR LIVES A CALL FROM GOD SENDS ITS TRUMPET TONE THROUGH EACH OF OUR SOULS, as it did when Abraham heard it, and he went forth with the future stretching broad and far before him II. GOD’ S CALL TO ABRAHAM WAS: 1. A call to closer communion with Himself. 2. A call which led him to break with his past. 3. A call into loneliness. III. The reason why so many of us, who are good and honourable men, never become men of great use and example and higher thought and true devotion, IS THAT WE DARE NOT BE . We dare not leave our kindred or our set. We will not leave our traditional views and sentiments, and we cannot leave our secret sins. God speaks, and we close our eyes and turn away our heads, and our hearts answer, “ I will not come.” How long will all this last? Will it last until another solemn voice shall speak to us, and at the call of death we say, “ I come” ? (W. Page-Roberts, M. A.)Lessons from the life of Abraham I. Notice FIRST THE CALL OF ABRAHAM. 1. The call was addressed to him suddenly. 2. It required him to forsake his country and his kindred, while giving him no hope of return. 3. It sent him on a long and difficult journey, to a country lying more than three hundred miles away. Yet Abraham obeyed in willing submission to the command of God. II. Notice ABRAHAM’ S OVER THE KINGS. This is the first battle recorded in the Word of God. It was after his rescue of Lot that Abraham was met by the mysterious Melchizedek. An awful shade of supernaturalism still rests upon this man, to whom some of the attributes of the Godhead seem to be ascribed, and who is always named with God and with God’ s Son. There are two lessons deducible from Abraham’ s conquests. 1. That military skill and experience are often easily vanquished by untaught valour, when that is at once inspired by impulse, guided by wisdom, and connected with a good cause. 2. That Christian duty varies at different times and in different circumstances. III. Notice THE WHICH WERE BETWEEN ABRAHAM AND GOD. From them we learn-- 1. God’ s infinite condescension. 2. Our duty of entering into covenant with God in Christ. From the history of Abraham we see that God’ s intention was: (1) To secure to Himself one great accession from the idolatrous camp. (2) To send Abraham as a forerunner and a first step into the land which God had selected as His peculiar prosperity. (3) To create a family link of connection between God and a distinct race of people for long ages. (G. Gilfillan.)The call of Abram The life of Abram approaches completeness. In the Scriptures more space is devoted to him than to all that went before him put together. In the narrative before us we have the starting point of all that was illustrious and good in his life, and, we might almost say, of all God’ s gracious interpositions for the race. It is also full of valuable instruction, certain interesting points of which it is our present purpose to notice. 1. It reminds us of God’ s patient concern for the ways and welfare of men. The call of Abram was a summons to leave the land of his birth and early associations, and to go forth, under Divine leadership, to another of which he should be told. The purpose of the call was that, in him, the race might religiously start anew. 2. The narrative reminds us of the discrimination with which God selects and trains the instruments of His merciful purposes. His elections and selections are unexplained and often great mysteries. But never are they without reason. Divine sovereignty does not disregard the fitness of things, nor willingly suffer powers to go to waste. The choice fell upon Abram because he was the right man. He had natural gifts of no common order. That he was able to break away from the powerful force of custom and surrounding opinion, even at the Divine command, evinced independence and strength. The ready respect paid him by small and great was a testimony to his commanding powers. Upon the single occasion when valour for the right moved him to go out to battle against certain marauding kings, he displayed military genius which in other times might have made him a great general. It was not, however, for his natural gifts, but for his moral qualities chiefly, that he was selected. He was a man of large faith and prompt obedience. 3. Again, we have here a reminder of the fidelity with which God sustains and cheers those who promptly obey. With a view to such cheer and support it may have been that Abram’ s first stopping place was in “ the delicious plan of Moreh,” the “ place of Sichem,” of the luxuriant verdure of which travellers speak in the most enthusiastic terms. Says Professor Robinson, “ We saw nothing to compare with it in all Palestine.” To new converts God often grants special foretastes of their final reward, visions of light and cheer. But delightful as was this sight and rest, it was not all. To Abram, at Sichem, was granted a vision of God Himself. 4. Note, again, the outward expression here shown to be natural to a vigorous faith. Without any distinct command, so far as appears, at Sichem, his first halting place in Canaan, Abram makes haste to build an altar unto the Lord. This he does again at Bethel. Yet again we find him doing the same at Beersheba and at Hebron. These altars were intended to be channels of worship and memorials of Divine mercies. By means of them he publicly professed his own faith in a strange land, and consecrated his promised possession to the Lord. By such means he also the more effectually guarded his children and household against the ensnaring influence of idolatrous and worldly neighbours. And all this he did with cost. Not only did it consume time and labour, it required courage. Abram was a wanderer among peoples proud, fierce, and vindictive; whose worship was idolatry; and among whom his singularity and the rebuke of his example would both provoke derision and excite hostility. Yet never does he withhold or conceal the expression of his reverent faith. 5. Last of all, we have here a hint of the kind of greatness most gratefully and lastingly remembered. It is four thousand years since Abram lived, and yet his memory not only survives, it is green. By multitudes it is cherished with homage and affection. In a recent public address, the missionary Dr. Jessup told this story of his sainted father. In the latter years of his life he was afflicted with a peculiar kind of paralysis. His memory was cleft in twain. That of secular things was gone. His legal knowledge, his great law library, his court house, his old associates on the bench of Pennsylvania, and even the names of his own children, were forgotten. But the Bible, the family altar, the church, the missionary work, and his Saviour Jesus Christ, were all fresh in his memory as ever. The worldly had faded; the spiritual was green. So it may be with all the good in the world to come. So it measurably is now. They see worth and beauty only in that which allies to God. In good men’ s hearts only the good will have everlasting remembrance. It was his simple trust and prompt, steadfast obedience, the “ entire self-abnegation with which he surrendered everything to the Divine call,” which made him for all after-ages, and in the memories of the good, the hero that he was. By like childlike confidence and cheerful self-surrender we may win like approval with God, if not equal greatness in human sight. (H. M. Grout, D. D.)A call to emigrate Abram’ s emigration teaches by example precisely the same profound and universal lesson of spiritual life which Jesus taught in words: “ Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple.” St. Francis of Assisi, and many like him, have read this evangelical call to renounce the world too literally. Nevertheless, if we would choose and pursue the heavenly country to which God is calling us, there must be in the heart of each of us a virtual leaving of father and mother, a forsaking of all that we have, in order to be Christ’ s followers. Of this we have the first great type in the emigration of Abram. Besides, God cut him off from kindred that He might draw him closer to Himself. If renunciation for God’ s sake be the condition of strong piety, solitary converse with God is its nurse. Emigration often does a great deal for a man. By throwing him back for aid upon his own resources, it teaches him to help himself, and develops the manhood that is in him. The emigration of a godly man at God’ s call does still more for him. It forces him to lean much on God, Who becomes his only constant comrade and unfailing helper. It throws him back at each emergency upon the spiritual resources of faith, and trains into full maturity the graces of his religious nature. Inwardly, Abram could hardly have become the spiritual hero he was in later life, if he had not been forced to walk through the long trials of his exile with nothing but the unseen eternal God for his “ shield,” and compelled to brood through homeless years over the mighty thoughts which God had uttered to his faith. (J. O. Dykes, D. D.)The call to religion The call to religion is not a call to be better than your fellows, but to be better than yourself. Religion is relative to the individual. (H. W. Beecher.)The Divine summons I. THIS CALL . Each step of real advance in the Divine life will involve an altar on which some dear fragment of the self life has been offered; or a cairn beneath which some cherished idol has been buried. II. BUT THIS CALL WAS WISE. 1. Wise for Abraham himself. Nothing strengthens us so much as isolation. So long as we are quietly at rest amid favourable and undisturbed surroundings, faith sleeps as an undeveloped sinew within us; a thread, a germ, an idea. But when we are pushed out from all these surroundings, with nothing but God to look to, then faith grows suddenly into a cable, a monarch oak, a master principle of life. 2. Wise for the world’ s sake. It is impossible to move our times, so long as we live beneath their spell; but when once we have risen up, and gone, at the call of God, outside their pale, we are able to react on them with an irresistible power. Archimedes vaunted that he could lift the world, if only he could obtain, outside of it, a pivot on which to rest his lever. Do not be surprised then, if God calls you out to be a people to Himself, that by you He may react with blessed power on the great world of men. III. THIS CALL WAS BY PROMISE. As a shell encloses a kernel, so do the Divine commands hide promises in their heart. If this is the command: “ Believe on the Lord Jesus Christ” ; this is the promise: “ And thou shalt be saved.” If this is the command: “ Sell that thou hast and give to the poor” ; this is the promise: “ Thou shalt have treasure in heaven.” If this is the command: “ Leave father and mother, houses and lands” ; this is the promise: “ Thou shalt have a hundred fold here, and everlasting life beyond.” IV. THIS CALL TEACHES US THE MEANING OF . It was not so much with a view to their personal salvation, though that was included; but that they might pass on the holy teachings and oracles with which they were entrusted. V. THIS CALL GIVES THE KEY TO ABRAHAM’ S LIFE. 1. He was from first to last a separated man. 2. But it was the separation of faith. Abraham’ s separation is not like that of those who wish to be saved; but rather that of those who are saved. Not towards the cross, but from it. Not to merit anything, but, because the heart has seen the vision of God, and cannot now content itself with the things that once fascinated and entranced it; so that leaving them behind, it reaches out its hands in eager longing for eternal realities, and thus is led gradually and insensibly out and away from the seen to the unseen, and from the temporal to the eternal. (F. B. Meyer, B. A.)A call to emigrate 1. In the selection of men to be the organs or channels of His grace, God’ s freedom of choice never excludes some natural fitness in the person chosen. When Abram, escorted by sorrowing relatives to the brink of the great “ flood,” did finally set his whole encampment across the Euphrates and turn his face to the dreaded desert, which stretched, wide and inhospitable, between him and the nearest seats of men, he gave his first evidence of that trust in the unseen Eternal One, leading to unquestioning, heroic obedience, which must even then have formed the basis of his character, and of which his later life was to furnish so many illustrious examples. 2. The emigration of Abram, however, had other ends to serve besides testing his personal fitness to become the father of trustful and loyal souls. (1) For one thing, it was advisable to make a clean break in the continuity of his family history. Only in this way could he become really a fresh point of departure for the human race. Had he remained in Padan-Aram. Abram would have been simply one among his brethren, a sheikh of influence among neighbour sheikhs, a continuator of the Terah name, not the originator of a new epoch. (2) It was of still greater consequence to break him off from contact with the unwholesome influences which were already at work within his own family. To withdraw into a strange land, meant the abandonment of himself to the guidance of God alone. True piety, in its more masculine and self-conscious stages, always involves some such renunciation of natural supports. It does not always require a literal separation from home or friends, but it does require the withdrawal of the heart’ s deepest dependence from earthly props or ministers, in order to rest in a self-contained and unaided trust Upon the Unseen Arm. (J. O. Dykes, D. D.)Abram the pilgrim I. THE OF THE LIFE OF FAITH. 1. Natural ties. 2. A desire to be satisfied with the present and visible. 3. Imperfect knowledge of the future. II. THE OF THE LIFE OF FAITH. 1. A firm belief in the testimony of God. 2. A proper estimate of the visible. 3. A worshipping life. 4. To be undismayed at improbabilities. III. THE OF SUCH A LIFE. 1. More than compensation for every natural loss. 2. Inward happiness in being the means of doing good to others. 3. It leads to a life of spiritual and eternal sight. (Homilist.)The call of Abraham 1. God’ s patience with sinful men is one of His most wonderful attributes. God makes a third trial in the call of Abram. So it often is with individual men. He makes and renews His gracious offers. 2. When the hour comes for some great work of God, He always has the man ready at His call. 3. When God commands, man has nothing to do but to obey. Obedience is the highest test of piety (John 14:21; John 14:23). 4. Genuine obedience is founded in faith. 5. The highest attainment of a Christian is a consecrated will. Learn this under the olive trees in the Garden of Gethsemane. 6. Every Christian is called of God to go out from the world and be separate. This sometimes involves painful and reluctant sacrifices. Old habits, old appetites, old friends, old associations, old modes of thought and action, may have to be abandoned, and the struggle may be severe. But, “ He that loveth father and mother more than Me is not worthy of Me: and he that loveth son or daughter more than Me is not worthy of Me. And he that taketh not his cross, and followeth after Me, is not worthy of Me” Matthew 10:37-38). 7. Goodness is the only true greatness. No king, or noble, or hero of the earth bears such an honourable name as his who is known in the Book of books as “ The friend of God!” (E. P. Rogers, D. D.)The Divine call I. A SUMMONS WAS GIVEN TO ABRAHAM FROM THE LORD. 1. It was explicit. 2. Unmistakable. 3. Repeated. 4. Contrary to the carnal inclinations. II. THE CALL WAS BY A PROMISE--the promise of guidance. The first call was to an indefinite land, the second to the land. This explains why there was a temporary residence in Haran. God did not tell him He would give him the land, but only that He would guide him to it. God does not reveal all the riches of His grace at once; that might overpower the soul. (F. Hastings.)Abraham’ s call I. ABRAHAM THE FATHER OF THE . 1. A preeminent pattern or type of faith. 2. The first in whom the doctrine of justification by faith was clearly and openly displayed. 3. The federal head of all believers, Jewish or Gentile, receiving promises and commands which related less to himself than to his spiritual seed in every age. II. ABRAHAM SETTING OUT ON HIS . 1. His early life. 2. His call. 3. His destination. 4. His obedience. III. OUR SETTING OUT FOR THE BETTER COUNTRY. 1. God speaks to us--by His Word; by His Spirit. 2. His call opens with a warning and reproof, and closes with a blessing. 3. The promise is indefinite. 4. Our walk is to be one of faith; purely so. Conclusion: 1. Let us address the pilgrims. 2. Let us address those who stay among the idolaters. (T. G.Horton.)The call of Abraham I. GOD’ S CALL. 1. The call was from the Lord. He put into Abram’ s mind “ good desires,” and helped him to bring them to “ good effect.” 2. The call was a distinct command. Abram was told to do something which was not easy; to give up much that was dear to him. 3. The call was accompanied by many gracious promises. (1) God promised to guide him. (2) God promised him posterity. (3) God promised him renown. (4) Chiefly, God promised to make him a blessing. Thus the call to renounce is accompanied by an assurance that the believer shall receive at God’ s hands great things. II. ABRAHAM’ S FAITH. 1. Abraham did what God told him. 2. Abraham went where God led him. 3. Abraham remembered God at every stage of his journey. (W. S. Smith, B. D.)A new dispensation 1. The election and selection of what became the people of God. Step by step we see in the history of the patriarchs this electing and separating process on the part of God. Both are marked by this two-fold characteristic: that all is accomplished, not in the ordinary and natural manner, but, as it were, supernaturally; and that all is of grace. 2. We mark a difference in the mode of Divine revelation in the patriarchal as compared with the previous period. Formerly, God had spoken to man, either on earth or from heaven, while now he actually appeared to them, and that specially, as the Angel of Jehovah, or the Angel of the Covenant. 3. The one grand characteristic of the patriarchs was their faith. The lives of the patriarchs prefigure the whole history of Israel and their Divine selection. (Dr. Edersheim.)Separated from the world It is a remarkable fact, that while the baser metals are diffused through the body of the rocks, gold and silver usually lie in veins; collected together in distinct metallic masses. They are in the rocks but not of them . . . And as by some power in nature God has separated them from the base and common earths, even so by the power of His grace will He separate His chosen from a reprobate and rejected world. (T. Guthrie, D. D.)Deaf to God’ s call Some of us are as dead to the perception of God’ s gracious call, just because it has been sounding on uninterruptedly, as are the dwellers by a waterfall to its unremitting voice. (A. Maclaren, D. D.)Individual selection The principle of individual selection in the matter of all great ministries is in keeping with the principle which embodies in a single germ the greatest forests. It is enough that God give the one acorn; man must plant it and develop its productiveness. It is enough that God give the one idea; man must receive it into the good soil of his love and hope, and encourage it to tell all the mystery of its purpose. So God calls to Himself, in holy solitude, one man, and puts into the heart of that man His own gracious purpose, and commissions him to expound this purpose to his fellow men. God never works from the many to the one; He works from one to the many. (J. Parker, D. D.)Abraham--his call, justification, faith, and infirmity I. HE IS CALLED BY THE LORD; by the immediate interposition of Jehovah. “ The God of glory,” as Stephen testifies, “ appears to him” ;--there is a visible manifestation of the Divine glory; and the Divine voice is heard. The call is very peremptory--authoritative and commanding; and it is also very painful--hard for flesh and blood to obey. But along with the call, there is a very precious promise, a promise of blessings manifold and marvellous. II. ABRAHAM HIS AMID MANY TRIALS. 1. Sarai is barren. 2. He knows not whither he is going. 3. He breaks many ties of nature, the closest and the dearest. 4. His father is removed by death. 5. On reaching Canaan nothing is as yet given; he is a stranger and a pilgrim, wandering from place to place, from Sichem to Moreh, from Moreh to Bethel, pitching his tent at successive stations, as God, for reasons unknown, appoints his temporary abode (Genesis 12:6-9). 6. And wherever he goes he finds the Canaanites; not congenial society and fellowship, but troops of idolaters; for “ the Canaanites were then in the land.” 7. As if all this were not enough to try him, even daily bread begins to fail him. “ There is a famine in the land” (Genesis 12:10); and what now is Abram to do? He has hitherto been steadfast; he has “ builded an altar” wherever he has dwelt, and has “ called on the name of the Lord” (Genesis 12:7-8). He has at all hazards avowed his faith, and sought to glorify his God; but it seems as if, from very necessity, he must at last abandon the fruitless undertaking. He is literally starved out of the land. Why, then, should he not go back to his ancient dwelling place, and try what good he can do, remaining quietly at home? What wonder can it be, if, in such circumstances, his high principle should seem for once to give way, through Satan’ s subtlety, and his own evil heart of unbelief? III. In Egypt, accordingly, for a brief space, the picture is reversed, and THE FAIR SCENE IS . This man of God, being a man still, appears in a new light, or rather in the old light, the light of his old nature. He is tempted, and he falls; consulting his own wisdom, instead of simply relying on his God. He falls through unbelief; and his fall is recorded for our learning, that we may take heed lest we fall. In this incident, the temptation, the sin, the danger, and the deliverance, are all such as, in Abram’ s circumstances, might have befallen us. (H. S. Candlish, D. D.)The call of Abraham I. IT WAS DIVINE. This call could not have been an illusion, for-- 1. To obey it, he gave up all that was dear and precious to him in the world. He could not have made such a sacrifice without a sufficient reason. 2. The course of conduct he followed could not have been of human suggestion. Abraham was not driven from his country by adverse circumstances, or attracted by the premise of plenty elsewhere. But he left a condition which would then be considered as prosperous, and cheerfully accepted whatever trials might await him. 3. The history of the Church confirms the fact that the call was Divine. The Christian Church was but a continuation of the Jewish, with added light, and fresh blessings. That Church must have had an origin in the dim past, sufficient to account for the fact of its existence. II. IT GREAT . Upon the Divine call, Abraham was not immediately rewarded with temporal blessings. Appearances were altogether against his deriving any advantages from obedience. III. IT WAS AN EXAMPLE OF FAITH. The promise was made in general terms, and the good things to come, as far as Abraham was personally concerned, placed at an inaccessible distance. 1. Faith is required to brave the terrors of the unknown. 2. Faith trusts in God. 3. In religious faith there is an element of reason. Faith is not contrary to, only beyond, reason. To follow the promptings of faith is the noblest act of human reason. IV. IT WAS BY PROMISE. The promises made to Abraham may be considered in a two-fold light. 1. As they concerned himself, personally, He would have compensation for all the worldly loss he would have to endure. (1) For the loss of country, God promised that He would make him a great nation. (2) For the loss of his place of birth, God promised to bless him with a higher prosperity. (3) For the loss of family distinction God promised to make his name great. Abraham had to leave his “ father’ s house,” but he was destined in the Providence of God to build up a more famous and lasting house. These promises may be considered-- 2. In his relation to humanity. God said, “ Thou shalt be a blessing.” This promise implied something grander and nobler than any personal benefits which Abraham could inherit. It was the higher blessing-the larger benefit. Religion means something more than the selfish enjoyment of spiritual good, and he who only considers the interests of his own soul has failed to catch the true spirit of it. Man approaches the nature of God when he becomes a source of blessing to others. “ It is more blessed to give than to receive.” Abraham was to be a blessing to mankind in the highest sense. As a further expansion of this blessing promised to Abraham--(1) His cause was henceforth to be identified with the cause of God. “ I will bless them that bless thee, and curse him that curseth thee” (Genesis 12:3). “ God promised further, so to take sides with Abraham in the world, as to make common cause with him--share his friendships, and treat his enemies as His own. This is the highest possible pledge. This threatening against hostile people was signally fulfilled in the case of the Egyptians, Edomites, Amalekites, Moabites, Ammonites, and the greater nations--Assyrian, Chaldean, Persian, Greek, and Roman, which have fallen under the curse of God as here denounced against the enemies of the Church and kingdom of Christ. The Church is God’ s. Her enemies are His. Her friends are His also, and no weapon that is formed against her shall prosper, for He who has all power given unto Him shall be with her faithful servants, even to the end of the world.” 3. He was to be the source of the highest blessing to mankind. “ In thee shall all families of the earth be blessed.” (T. H. Leale.)The call of Abram I. ABRAM’ S . 1. He was of Shemitic stock. 2. The Shemitic stock was the theocratic line. II. ABRAM’ S CALL. 1. This call was peremptory. 2. This call was gracious. III. ABRAM’ S . 1. Prompt. (1) Hesitation destroys the virtue of obedience. (2) Promptness is the glory of true obedience. 2. Thorough. 3. Courageous. IV. ABRAM’ S AND . 1. He was honoured with personal visitations from Jehovah. 2. His faith in the Divine promise was reassured. 3. His piety was real, habitual, and practical. Lessons: 1. The characteristic of God as exemplified in the call of Abraham. Graciousness. 2. The essential condition of realizing the fulness of Divine blessing. Obedience. 3. The universal characteristic of true believers. Worship. (D. C. Hughes, M. A.)The call of Abram 1. The grace of it. There appears no reason to conclude that he was better than his neighbours. He did not choose the Lord, but the Lord him, and brought him out from amongst the idolaters. 2. Its peremptory tone:--“ get thee out.” The language very much resembles that of Lot to his sons-in-law, and indicates the great danger of his present situation, and the immediate necessity of escaping, as it were, for his life. Such is the condition of every unconverted sinner, and such the necessity of fleeing from the wrath to come, to the hope set before us in the Gospel. 3. The self-denial required by it. 4. The implicit faith which a compliance with it would call for. Abram was to leave all, and to go--he knew not whither--“ unto a land that God would show him.” If he had been told it was a land flowing with milk and honey, and that he should be put in possession of it, there had been some food for sense to feed upon: but to go out, “ not knowing whither he went,” must have been not a little trying to flesh and blood. Nor was this all; that which was promised was not only in general terms, but very distant. God did not tell him He would give him the land, but merely show him it. Nor did he in his lifetime obtain the possession of it: he was only a sojourner in it, without so much as a place to set his foot upon. (A. Fuller.)Call and promise In all God’ s teachings the near and the sensible come before the far and the conceivable, the present and the earthly before the eternal and the heavenly. Thus Abram’ s immediate acts of self-denial are leaving his country, his birthplace, his home. The promise to him is to be made a great nation, be blessed, and have a great name in the new land which the Lord would show him. This is unspeakably enhanced by his being made a blessing to all nations. God pursues this mode of teaching for several important reasons. 1. The sensible and the present are intelligible to those who are taught. The great Teacher begins with the known and leads the mind forward to the unknown. If He had begun with things too high, too deep, or too fax for the range of Abram’ s mental vision, He would not have come into relation with Abram’ s mind. It is superfluous to say that He might have enlarged Abram’ s view in proportion to the grandeur of the conceptions to be revealed. On the same principle He might have made Abram cognisant of all present and all developed truth. On the same principle He might have developed all things in an instant of time, and so have had done with creation and providence at once. 2. The present and the sensible are the types of the future and the conceivable. The land is the type of the better land; the nation of the spiritual nation; the temporal blessing of the eternal blessing; the earthly greatness of name of the heavenly. And let us not suppose that we are arrived at the end of all knowledge. We pique ourselves on our advance in spiritual knowledge beyond the age of Abram. But even we may be in the very infancy of mental development. There may be a land, a nation, a blessing, a great name, of which our present realizations or conceptions are but the types. Any other supposition would be a large abatement from the sweetness of hope’ s overflowing cup. 3. These things which God now promises are the immediate form of His bounty, the very gifts He begins at the moment to bestow. God has His gift to Abram ready in His hand in a tangible form. He points to it and says, This is what thou presently needest; this I give thee with My blessing and favour. 4. But these are the earnest and the germ of all temporal and eternal blessing. Man is a growing thing, whether as an individual or a race. God graduates His benefits according to the condition and capacity of the recipients. In the first boon of His goodwill is the earnest of what He will continue to bestow on those who continue to walk in His ways. And as the present is the womb of the future, so is the external the symbol of the internal, the material the shadow of the spiritual in the order of the Divine blessing. (Prof. J. G. Murphy.)The advantage of change As Gotthold was examining with delight some double pinks, which at the time were in full blossom, he was told by the gardener that the same plants had in former years borne only single flowers, but that they had been improved and beautified by repeated transplantations, and that in the same manner a change of soil increases the growth, and accelerates the bearing of a young tree. This reminded Gotthold that the same happens to men. Many a man who at home would scarcely have borne even single flowers, when transplanted by Divine Providence abroad, bears double ones; another, who, if rooted in his native soil, would never have been more than a puny twig, is removed to a foreign clime, and there spreads far and wide and bears fruit to the delight of all. Leaving all to follow God “ I have been in Africa for seventeen years, and I never met a man yet who would kill me if I folded my hands. What has been wanted, and what I have been endeavouring to ask for the poor Africans, has been the good offices of Christians--ever since Livingstone taught me, during those four months that I was with him. In 1871, I went to him as prejudiced as the biggest atheist in London. To a reporter and correspondent, such as I, who had only to deal with wars, mass meetings, and political gatherings, sentimental matters were entirely out of my province. But there came for me a long time for reflection. I was out there away from a worldly world. I saw this solitary old man there, and asked myself, “ How on earth does he stop here--is he cracked, or what? What is it that inspires him? ‘ For months after we met I simply found myself listening to him, wondering at the old man carrying out all that was said in the Bible--Leave all things and follow Me.’ But little by little his sympathy for others became contagious; my sympathy was aroused; seeing his piety, his gentleness, his zeal, his earnestness, and how he went quietly about his business, I was converted by him, although he had not tried to do it. How sad that the good old man should have died so soon! How joyful he would have been if he could have seen what has since happened there!” (H. M. Stanley.)A great promise Great lives are trained by great promises. God never calls men for the purpose of making them less than they are, except when they have been dishonouring themselves by sin. His calls are upward; towards fuller life, purer light, sweeter joy. 1. Look at this promise as throwing light upon the compensations of life. Abram is called to leave his Country, his kindred, and his father’ s house, and, so far, there is nothing but loss. Had the call ended here, the lot of Abram might have been considered hard; but when did God take anything from a man, without giving him manifold more in return? Suppose that the return has not been made immediately manifest, what then? Is today the limit of God’ s working time? Has He no provinces beyond this little world? Does the door of the grave open upon nothing but infinite darkness and eternal silence? Yet, even confining the judgment within the hour of this life, it is true that God never touches the heart with a trial without intending to bring in upon it some grander gift, some tenderer benediction. 2. Look at this promise as showing the oneness of God with His people: “ I will bless them that bless thee, and curse them that curseth thee.” The good man is not alone. Touch him, and you touch God. Help him, and your help is taken as if it were rendered to God Himself. This may give us an idea of the sublime life to which we are called--we live, and move, and have our being in God; we are temples; our life is an expression of Divine influence; in our voice there is an undertone of Divinity. 3. Look at this promise as showing the influence of the present over the future: “ In thee shall all the families of the earth be blessed.” This is a principle, rather than an exception of true life. Every man should look upon himself as an instrument of possible blessing to the whole world. One family should be a blessing to all families within its influence. We should not be looking for the least, but for the greatest interpretations of life--not to make our life as little and ineffective as possible, but to give it fulness, breadth, strength: to which the weary and sorrowful may look with confidence and thankfulness. Christianity never reduces life to a minimum: it develops it, strengthens it in the direction of Jesus Christ’ s infinite perfectness and beauty. (J. Parker, D. D.)God’ s promises God’ s promises are the comfort of my life. Without them I could not stand for an hour in the whirl and eddy of things, in the sweep and surge of the nations; but I cannot tell how He will fulfil them, any more than I can tell from just what quarter the first flock of blue birds will come in the spring. Yet I am sure that the spring will come upon the wings of ten thousand birds. (H. W. Beecher.)God’ s promises mysteriously dated God’ s promises are dated, but with a mysterious character; and, for want of skill in God’ s chronology, we are prone to think God forgets us, when, indeed, we forget ourselves in being so bold to set God a time of our own, and in being angry that He comes not just then to us. (W. Gurnall.)God’ s promises present though not always seen “ When the traveller starts by the railway, on a bright summer day,” writes Champneys, “ his attention is drawn to the friends who stand to bid him good-bye; and as the train moves on more and more rapidly, the mile and half and quarter mile posts seem racing past him, and the objects in the far distance appear rapidly to change their places, and to move off the scene almost as soon as they have been observed upon it. Now the long train, like some vast serpent, hissing as it moves swiftly along, plunges underground. The bright sun is suddenly lost, but the traveller’ s eye observes, for the first time perhaps, the railway carriage lamp; and though it was there all the while, yet because the sun made its light needless, it was not observed. God’ s promises are like that railway light. The Christian traveller has them with him always, though when the sun is shining, and prosperity beaming upon him, he does not remark them. But let trouble come, let his course lie through the darkness of sorrow or trial, and the blessed promise shines out, like the railway lamp, to cheer him, and shed its gentle and welcome light most brightly when the gloom is thickest, and the sunshine most entirely left behind.” On promptitude in obeying the Divine call There is an hour in all, ay, even in heathen and sensual minds, when the cry is heard, “ Come away hither, seek the far country; strike out on the spiritual and everlasting deep, looking not behind thee, cutting every tie that binds thee to this world, and be led to this, less by the hope of what is before, than by the horror of what is around, and by a simple-minded reliance upon the promise of thy God.” In various manners and at divers times does this cry come, and in divers manners is it treated. Some obey, like Abraham, at once, and set out in search of the land before the voice has ceased to vibrate in their ears. Others delay for a while, and say, like Felix, “ Go thy way for this time, and when I have a more convenient season I will give thee an answer” --a season which never comes. Others begin the journey with considerable promptitude and with great alacrity, but speedily become offended, turn round, and walk no more with Jesus; like Pliable, the first fit disenchants them in their childish anticipations, and they retrace their steps. Others are slow but sure in obeying the call of God; they perhaps hang off for a time, they count the cost, they consult, with the town clerk of Ephesus, and do nothing rashly, till the alarm of their hearts and the tumult of their doors become intolerable, and perhaps, as with Faithful, the man Moses steps in and tells them, that if they do not begone, he will burn their house over their heads, and then they address themselves to their journey. And others do not even enter into momentary parley; do not even at the knock condescend to look over the window, but abruptly, fiercely, and forever, refuse. The conduct of this last class is simply insane; it is that of a dying patient who excludes the physician, or of a man whose house is burning and will not permit the engines to play around it. The conduct of those who delay indefinitely the journey is only one shade less absurd, since the Paul once gone seldom returns; and though he were returning, there might be no inclination to hear him. The conduct of those who go forward a little way, and turn back at the first difficulty, is more contemptible still; it is cowardice coupled with folly; it is mean madness. He that deliberates, acts somewhat more wisely; but he too loses time; whereas, since we live in a world where death delays not, where judgment does not linger, nor damnation slumber, the loss of an hour may be the loss of all. Promptitude, valuable in all matters, is of the last importance in the affairs of the soul. Beware of saying, “ Serious things tomorrow.” This saying once cost a man dear. It was a governor in Greece, against whom a conspiracy was formed. The night for its perpetration had arrived. He was engaged at a feast. A letter was handed in, and he was told to read it instantly, because it contained “ serious things.” What was his reply? He thrust the letter under his pillow, and grasped again the wine cup, and cried out--“ Serious things tomorrow!” But that tomorrow never came. At midnight was there a cry made, “ Behold the bridegroom cometh!” The conspirators entered, disguised in the dress of females, and they killed the governor, with the letter lying unread beneath his pillow. Now let us imitate the manly decision and unfaltering firmness of Abraham. As we would reach Abraham’ s bosom, let us begin immediately to pursue Abraham’ s journey. Ledyard said, “ Tomorrow.” Say we, “ Today.” (G. Gilfillan.)Abraham’ s call This was God’ s first revelation of Himself to Abraham. Up to this time Abraham to all appearance had no knowledge of any God but the deities worshipped by his fathers in Chaldea. Now, he finds within himself impulses which he cannot resist and which he is conscious he ought not to resist. He believes it to be his duty to adopt a course which may look foolish, and which he can justify only by saying that his conscience bids him. He recognizes, apparently for the first time, that through his conscience there speaks to him a God who is supreme. In dependence on this God he gathered his possessions together and departed. So far, one may be tempted to say, no very unusual faith was required. Many a poor girl has followed a weakly brother or a dissipated father to Australia or the wild west of America; many a lad has gone to the deadly west coast of Africa with no such prospect as Abraham. For Abraham had the double prospect which makes migration desirable. Assure the colonist that he will find land and have strong sons to till and hold and leave it to, and you give him all the motive he requires. These were the promises made to Abraham--a land and a seed. Neither was there at this period much difficulty inbelieving that both promises would be fulfilled. The land he no doubt expected to find in some unoccupied territory. And as regards the children, he had not yet faced the condition that only through Sarah was this part of the promise to be fulfilled. But the peculiarity in Abraham’ s abandonment of present certainties for the sake of a future and unseen good is, that it was prompted not by family affection or greed or an adventurous disposition, but by faith in a God whom no one but himself recognized. It was the first step in a life-long adherence to an Invisible, Spiritual Supreme. Under the simple statement “ The Lord said unto Abram, Get thee out of thy country,” there are probably hidden years of questioning and meditation. God’ s revelation of Himself to Abram in all probability did not take the determinate form of articulate command without having passed through many preliminary stages of surmise and doubt and mental conflict. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 12:4 So Abram departed, as the Lord had spoken unto him Abraham’ s obedience I. AT FIRST, ABRAHAM’ S WAS ONLY PARTIAL (Genesis 11:31). It becomes us to be very careful as to whom we take with us in our pilgrimage. We may make a fair start from our Ur; but if we take Terah with us, we shall not go far. Let us all beware of that fatal spirit of compromise, which tempts us to tarry where beloved ones bid us to stay. II. ABRAHAM’ S WAS BY HIS FAITH Genesis 12:4-5). III. ABRAHAM’ S WAS FINALLY VERY . (F. B.Meyer, B. A.)An example of faith I. THE DIVINE VOICE OF COMMAND AND PROMISE. God’ s servants have to be separated from home and kindred, and all surroundings. The command to Abram was no mere arbitrary test of obedience. God could not have done what He meant with him, unless He had got him by himself. So Isaiah Isaiah 51:2) puts his finger on the essential when he says, “ I called him alone.” God’ s communications are made to solitary souls, and His voice to us always summons us to forsake friends and companions, and to go apart with God. No man gets speech of God in a crowd. The vagueness of the command is significant. Abram did not know “ whither he went.” He is not told that Canaan is the land till he has reached Canaan. A true obedience is content to have orders enough for present duty. Ships are sometimes sent out with sealed instructions, to be opened when they reach latitude and longitude so-and-so. That is how we are all sent out. Oar knowledge goes no further ahead than is needful to guide our next step. If we “ go out” as He bids us, He will show us what to do next. Observe the promise. Our space forbids our touching on its importance as a further step in the narrowing of the channel in which salvation was to flow. But we may notice that it needed a soul raised above the merely temporal to care much for such promises. They would have been but thin diet for earthly appetites. II. THE OF FAITH. We have here a wonderful example of prompt, unquestioning obedience to a bare word. We do not know how the Divine command was conveyed to Abram. The patriarch knew that he was following a Divine command, and not his own purpose; but there seems to have been no appeal to sense to authenticate the inward voice. He stands, then, on a high level, setting the example of faith as unconditional acceptance of, and obedience to, God’ s bare word. III. THE LIFE IN THE LAND. The first characteristic of it is its continual wandering. This is the feature which the Epistle to the Hebrews marks as significant. There was no reason but his own choice why Abram should continue to journey, and prefer pitching his tent now under the terebinth tree of Moreh, now by Hebron, instead of entering some of the cities of the land. He dwelt in tents because he looked for the city. The clear vision of the future end detached him, as it will always detach men, from close participation in the present. It is not because we are mortal, and death is near at the farthest, that the Christian is to sit loose to this world, but because he lives by the hope of the inheritance. He must choose to be a pilgrim, and keep himself apart in feeling and aims from this present. The great lesson from the wandering life of Abram is, “ Set your affection on things above.” Cultivate the sense of belonging to another polity than that in the midst of which you dwell. (A. Maclaren, D. D.)Abraham’ s faith Abraham obeyed. The obedience of faith Hebrews 11:8). Consider how his faith operated. I. IT NEEDFUL OF . 1. Courage. Men were gregarious. Dwelt together for mutual aid and protection. He became bold to go forth alone. 2. Disinterestedness. Might have grown rich on the verdant plains of Mesopotamia. Gave up all at God’ s bidding. 3. Great activity. At seventy-five years of age he gave up a life of comparative ease, and at a time when men are usually thinking of rest, he went out to found a nation, in a country that he knew not of. II. IT . 1. The love of country. This, strong in all men, specially so in an Oriental. The memories of the past and sepulchres of his people endeared the place. 2. The ties of kindred. Though he tool: Sarai and Lot with him, many were left behind, to be seen no more. He went out, “ not knowing whither he went,” and to dwell among a strange people speaking an unknown tongue. When Englishmen emigrate, they know the land, the people, and the language. III. IT ROSE TO DANGERS. 1. An unprecedented journey. Ancient migrations were usually made along the shores of rivers. Pasturage and water for the flocks required this. Abram’ s path lay across a desert. 2. An unknown destination. To an inhabited land where opposition might be expected. IV. IT LEANED ON GOD. His halting places were marked by the altars he reared. He walked not by sight; or the desert, the famine, and the Canaanite, might have hindered and discouraged him; but by faith. Learn-- I. The obedience of faith is the most perfect and acceptable obedience. II. “ Without faith it is impossible to please God.” (J. C. Gray.)Abraham’ s journey Great journey, suggestive of much! It reminds us of the “ Pilgrim Fathers” and their memorable expedition; but they, unlike Abraham, knew something of the country to which they were going. It reminds us of the noble travellers, Ledyard and Park; the former saying, when asked when he should be ready to set off for the interior of Africa, “ Tomorrow” ; and the latter leaving again the peaceful banks of the Tweed for the sandy deserts which had nearly overwhelmed him before; but they, too, knew where they were bound, and besides were certain of renown, if not of safety, and both expected to return. A truer parallel to this wondrous journey of Abraham is found in the case of the dying Christian, who, full of faith and hope, calmly and cheerfully takes his plunge into the darkness of the future world. But he does this, partly at least, in obedience to necessity, whereas Abraham, who might have stayed at home, went in willing submission to the command of God. (G. Gilfillan.)The blessed life illustrated in the history of Abraham Let us notice how Abraham’ s circumstances helped his faith. “ Get thee out of thy country.” He was to go away from his possessions, away from the land which he loved and ruled as a chief, “ unto a land that I will show thee.” He is to find his possession in God. He looses his hold upon those things about him that he may grasp the hand of God, and find what God can give him. See further, his faith was helped by the departure from his kindred. Why from his kindred? We have often thought of the hardness, almost the harshness, of the call. It is strange that we have never thought about the mercy of this command. The troubles of Abraham’ s life came from the kindred that did go with him: Sarai, brave and faithful as she was, yet once or twice was rather a hindrance than a help to Abraham; and as for the ungrateful and worldly Lot, Abraham had to face many perils for his sake. Remember, too, that the kindred whom he left behind were idolaters; and the bitterest foes a man can have are those of his own household, specially in the matter of religion. Abraham, fearless as he was, yet like many a man of high courage, was so peaceable that he preferred a compromise to strife. His safety was away from his kindred, alone with God. And, turning to ourselves, how little do we know what friendships and early associations may help or hinder the life of God within us. There was yet a further aid to faith: “ And from thy father’ s house.” Abraham was to leave his father’ s house, that henceforth he might live in a tent, and that tent was no less than a very sacrament. It was the outward and visible sign of the inward and invisible grace. It set forth God’ s command, and it expressed Abraham’ s obedience. By it he said: I am a pilgrim here, on a journey, seeking a country which God hath promised to give me. Thus the tent, with all its surroundings, was in itself the reminder of the promise, and the prompting of his faith. Let us look back upon the incident once more, and turn to think of its relation to our own lives. The one great purpose of the Cross of the Lord Jesus Christ is to do for us what God did for Abraham. The New Testament idea of the Christian’ s life is throughout that of a resurrection. The Cross of Christ is our three-fold death: death to sin, death to self, death to the world. The life we now live is a life begotten in us by the Holy Ghost, who raised up Jesus from the dead; a new life with new faculties, and new aims and new relations. Born of God, our relationship is to God; our affections are set on things above; our home is in God; citizens of the Heavenly City, we are eager for its honours, and jealous for its glory. The Cross of Christ is to do for me all that God commanded Abraham; and I have not rightly found its meaning until it is to me a power so to use the world that in it everywhere I find the presence of God, and by it I am made more fit for His service and more like unto Him, blessed and made a blessing. So is it that by the surrounding of our daily life our God is seeking to lead us into the blessed life. “ So Abraham departed, as the Lord had spoken unto him.” And as he goes, leaving father’ s house and kindred and country, shall we turn away and complain that the terms are so hard; that unless one be much more brave and resolute than most men it is vain to seek this good; that humanity so coarse as ours is incapable of any such sacrifice, and that our innate selfishness cannot endure the strain? Nay, verily; love loses all thought of sacrifice, and turns it all to joy. So Abraham departed--not driven, not trembling, but lured and won by the God of glory who had appeared to him with the gracious promise: “ I will bless thee;. . .and thou shalt be a blessing.” (Mark Guy Pearse.) Genesis 12:5 They went forth to go into the land of Canaan, and into the land of Canaan they came Right beginnings This is one of the most comforting verses in the Bible. It is so simple and yet so sure. It tells us that the end is certain if the beginning is right. I. The text is WRITTEN FROM HEAVEN’ S SIDE OF THE . It is the history--put in short--of all the saints who ever went to glory. They took a long journey, and at last they got safely home. The rest--how it was, why it was, all that makes up the interval--is the grace of God. II. THERE WERE BY THE WAY: why are we not told of them? Because from the mountain top the way by which we have travelled looks level and easy. Things that were great at the time seem so small from that height that we do not care to see them. III. WHAT IS IT REALLY TO SET OUT? It is to recognize and answer God’ s call. The great secret of life is to have a strong aim. All through his life Abraham had one single object in view. It was Canaan. The record of each antediluvian patriarch was, “ He lived so many years, and he died.” That is one side of the picture, but there is another: “ They went forth to go into the land of Canaan, and into the land of Canaan they came.” (J. Vaughan, M. A.)The obedience of faith I. IT WAS PROMPT. II. IT WAS OF THE OF OTHERS. III. IT WAS IN THE MIDST OF . 1. He was a wanderer in the land which God had promised to give him. 2. He was beset by enemies. “ The Canaanite was then in the land.” 3. The Divine promise opened up for him no splendid prospect in this world. IV. IT THE OUTWARD FORMS OF PIETY. 1. It was unworldly. The action of Abraham in building an altar amounted to the taking possession of the land for God. Thus the believer holds the gifts of Providence as the steward of them, and not as their possessor. 2. It satisfied a pious instinct which meets some of the difficulties of devotion. It is difficult for man to realize the invisible without the aid of the visible. Hence the pious in all ages have built places in which to worship God. This arises from no desire to limit God in space; but in order that men might feel that He is present everywhere, they must feel that He is specially present somewhere. God meets man by coming down to his necessity. 3. It was a public profession of his faith. Abraham was not one of those who hid the righteousness of God in his heart. He made it known to all around him by outward acts of devotion. Such conduct glorifies God, and gives religion the advantage that is derived from the corporate life of those who profess it. 4. It was an acknowledgment of the claims of God. By building an altar and calling upon the name of the Lord, Abraham confessed that all claims were on the side of God, and not on that of man. He confessed that sin requires expiation, and that all true help and reward must come to man from above. The only religion possible to man is that of penitence and faith. (T. H. Leale.)The journey of Abram into the land of Canaan 1. Observe here the gradual revelation and accomplishment of Abram’ s destiny. And this is the history of every one of us: gradually and slowly our destiny opens to us. Our Redeemer and Master teaches us not to be over anxious for the morrow, for we cannot discern its duties; all that belongs to us is to do the duty that lies before us today, and we may be sure of this, that when we have done the duty that is close before us we shall understand and see clearly the duties that lie beyond. 2. Observe again the number of the ties that were rent asunder when Abram left for Canaan. We must learn to live alone, not with regard to external things, but in our inward spirits. Let us not be anxious to hear the hum of applauding voices round us, but be content to travel in silence the way which our Master travelled before. 3. Observe again the two-fold nature of the promise given by God to Abram; it was partly temporal, partly spiritual. The temporal promise was that he should have a numerous posterity, and that they should inherit Canaan; and the spiritual promise was that he should be blessed (Genesis 12:2). Now this record was of great importance to Moses, who gave it to the people of Israel. He was about to take Israel away from Egypt, and therefore he had to make them understand that the land they were going to was their own land, from which they were unlawfully kept out. In proof of this he could refer to this promise of God to Abram. Observe once more the manner of Abram’ s journey through Canaan. As he went along he erected altars to commemorate the mercies of God and to remind his posterity that this was really their own land. Here we have that strange feeling of human nature, the utter impossibility of realizing the invisible except through the visible. (F. W. Robertson, M. A.)Effectual calling--illustrated by the call of Abram I. CALLING IS IN THE CALL OF ABRAM. 1. Abram’ s call was the result of the sovereign grace of God. 2. Abram’ s call was divinely applied and enforced. 3. Abram’ s call was personal, and it grew more personal as it proceeded. 4. This call to Abram was a call for separation. 5. Abram was obedient to the call. 6. It must have required in Abram’ s case much faith to be so obedient. 7. Abram’ s obedience was based on a very great promise. 8. Abram may be held up as an example to us in obeying the Divine call, because he went at once. 9. Abram did his work very thoroughly. He set out for Canaan, and to Canaan he came. 10. The difference between the Lord’ s effectual call, and those common calls which so many receive. Perhaps some of us who are professors have been called not by the grace of God, but by the eloquence of a speaker, or by the excitement of a revival meeting. Beware, I pray you, of that river whose source lies not at the foot of the throne of God. Take care of that salvation which does not take its rise in the work of God the Holy Ghost, for only that which comes from Him will lead to Him. The work which does not spring from eternal love will never land us in eternal life. II. If our text may very well illustrate effectual calling, so may it PICTURE FINAL . “ They went forth to go into the land of Canaan; and to the land of Canaan they came.” That is true of every child of God who is really converted and receives the faith of God’ s elect. God has purposed it. He purposes that the many sons should all be brought to glory by the Captain of their salvation; and hath He said it and shall He not do it? The way shall not weary us: He shall give us shoes of iron and brass, and as our days so shall our strength be. The roughness of the road shall not cast us down; He will bear us as upon eagles’ wings; He will give His angels charge over us, lest we dash our foot against a stone. In conclusion--Think of these three things: 1. We have set forth for the land of Canaan; we know where we are going. Think much of your haven of rest. Study that precious Scripture which reveals the new Jerusalem. 2. In the next place, we know why we are going. We are going to Canaan because God has called us to go. He gives us strength to go, puts the life force within us that makes us tend upward towards the eternal dwelling place, the happy harbour of the saints. 3. And we know that we are going; that is another mercy. (C. H.Spurgeon.)The Christian’ s journey to Canaan There can be no impropriety in applying the passage before us to Christian pilgrims going forth from the city of destruction, through the wilderness, to the heavenly Canaan. It gives us a short and comprehensive view of it, which will be interesting, and I trust profitable, for us to consider. I. IN ITS . “ And they went forth.” This is descriptive of the period when the sinner, having felt in some measure the importance of Divine things, is resolved to give himself up to God, and, acting under His guidance and direction, leave the broad road of destruction, and enter into the way of life eternal. 1. The scenes they have to abandon. From what do they go forth? (1) From the world to God. They are to be separated from it. In it, but not of it. (2) They go forth from a state of nature to a state of grace--from that spiritual darkness in which the mind of every unconverted man is enveloped, to that heavenly light which is imparted by the Spirit--from all that is degrading, and that tends to debase the soul, to the highest honours and dignities that can ennoble our nature. (3) They go forth from all vulgar prejudices against religion, and mistaken notions which in ignorance they have formed, and rejoice to come to the true light, that their deeds may be made manifest that they are wrought in God. (4) They go forth from the practice of sin to the pursuit of holiness. (5) They go forth from self to Christ, renouncing all human merit, and pleading the all-sufficient atonement of Him who is the Lamb slain before the foundation of the world, and bled on Calvary. 2. The principles on which they act. Abram went not of his own accord, but as he was directed by the Almighty. It is so here. Believers are influenced by a Divine power, in going forth and seeking a better country. If left to themselves, they would still remain satisfied while at a distance from God. But He influences them by His Spirit; He shows them the vileness of sin, the deceitfulness of the human heart, and gives them another spirit, by which they are enabled to follow Him fully and serve Him joyfully. They go forth in God’ s strength--they go forth relying on His power. They now act from conviction: they are assured that nothing can supply the place of religion. They go forth as the result of deliberation: they have weighed both worlds, and the future preponderates. They are led to form their estimate by faith, and not by feeble sense. This was the principle on which Moses acted (Hebrews 11:24-26). 3. The opposition they have to overcome. It is not an easy thing to break forth from the world, and pursue the Christian course. “ All that will live godly in Christ Jesus shall suffer persecution.” Our course must be marked by firmness and decision, so that we shall neither be laughed nor threatened out of our religion. II. IN ITS . “ They went forth to go into the land of Canaan.” When the pilgrim leaves the Egypt of a natural state, he enters on a journey, and his way lies through a wilderness. His course is of a most peculiar nature, and is diametrically opposed to the course of this world. The way in which he goes is divine--marked out by God; it is the right way--the way of truth, and peace, and pleasure. But there are three things in particular we may mention about it:-- 1. It is identified with all that is important. For what do they go forth? Oh! it is not to secure the fleeting, transitory pleasures of a vain world--it is not to obtain worldly aggrandizement. They go forth for an object infinitely superior to every other pursued by mankind. 2. It is connected with much that is trying. We have alluded to the opposition the heavenly pilgrim meets with at She commencement of his journey. Let it be remembered that his way runs through a desert, filled with thorns and briars, and not a garden of roses. There is no going to Canaan but through the wilderness--“ a dangerous and tiresome place.” The way to the kingdom is by the cross, and it is through much tribulation we must enter into the joy of our Lord. There are privations to be endured, trials to be encountered, sorrows to disturb us in our Christian course; but still we must go forth. 3. It is associated with pleasures that are divine. God has not left us without provision in the wilderness. “ My presence shall go with thee, and I will give thee rest.” There remaineth a rest--yes, and it is not only future, but present. “ We which have believed do enter into rest.” You rest in His grace, His love, His righteousness, His bosom, His Spirit, His promises. III. IN ITS . “ And into the land of Canaan they came.” The end crowns all. And what a consummation is here! He who delivers His people from the world, and leads them through the wilderness, will land them safe on Canaan’ s shore. This termination is a joyful one--it is an honourable one--it is a peaceful one. Let us here-- 1. Draw a comparison between the land of Canaan and heaven. There are many points of resemblance. (1) It was a promised country. So is heaven. (2) It was a land of plenty--“ a land flowing with milk and honey.” In heaven there is everything that can possibly contribute to the joy and happiness of His people. (3) It was a land of peace. So is heaven. There is nothing to annoy and disturb there. (4) Jordan must be crossed before Canaan could be entered. So it is here--“ Flesh and blood cannot inherit the kingdom of God; neither dothcorruption inherit incorruption.” We must die to live with God above. We must die to go home. We fall to rise--we die to live again. 2. Show the superiority of the one to the other. The earthly Canaan was only a temporary possession; but the heavenly Canaan is to be enjoyed forever. The one excels the other, inasmuch as the antitype surpasses the type. (E. Temple.)Half-and-half Christians Compare this singular expression with Genesis 11:31, where we have Terah’ s emigration from Ur described in the same terms, with the all-important difference in the end, “ they came” not into Canaan, but “ unto Haran, and dwelt there.” Many begin the course; one finishes it. Terah’ s journeying was only in search of pasture and an abode. So he dropped his wider scheme when the narrower served his purpose. It was an easy matter to go from Ur to Haran. Both were on the same bank of the Euphrates. But to cross the broad, deep, rapid river was a different thing, and meant an irrevocable cutting loose from the past life. Only the man of faith did that. There are plenty of half-and-half Christians, who go along merrily from Ur to Haran; but when they see the wide stream in front, and realize how completely the other side is separated from all that is familiar, they take another thought, and conclude they have come far enough, and Haran will serve their turn. Again, the phrase teaches us the certain issue of patient pilgrimage and persistent purpose. There is no mystery in getting to the journey’ s end. “ One foot up, and the other foot down,” continued long enough, will bring to the goal of the longest march. It looks a very weary journey, and we wonder if we shall ever get thither. But the magic of “ one step at a time” does it. The Guide is also the upholder of our way. (H. C. Trumbull.)They went forth 1. Energetic action! Men are not saved while they are asleep. No riding to heaven on feather beds. “ They went forth to the land of Canaan.” 2. Intelligent perception! They knew what they were doing. They did not go to work in a blundering manner, not understanding their drift. We must know Christ if we would be found in Him. Men are not to be saved through the blindness of an ignorant superstition. “ They went forth to the land of Canaan, and to the land of Canaan they came.” 3. Firm resolution! They could put up with rebuffs, but they would not put off from their resolves. They meant Canaan, and Canaan they would get. He that would be saved, must take heaven by violence. “ To the land of Canaan they came.” 4. Perfect perseverance! “ He that endureth to the end, the same shall be saved.” Not a spurt and a rest, but constant running wins the race. All these thoughts cluster around the one idea of final perseverance, which the text brings out. (C. H. Spurgeon.) Genesis 12:6 The Canaanite was then in the land The Canaanite in the land I. THE IS IN THE LAND. 1. The present world, through which we are travelling, is in the hands of the enemies of God. 2. Yet this very earth is to be, one day, the possession of the saints. 3. Meanwhile, our position in it, as pilgrims, is one of privation and peril. (1) We have spiritual foes, unseen, but ever watching against our souls. (2) We find the Canaanite in ourselves, in our fleshly infirmities, natural appetites, and carnal propensities and cravings, not yet wholly subdued. II. OUR DUTY OF TO GOD IN THE LAND OF OUR SOJOURN. 1. Like Abraham, we must be inoffensive to the Canaanite in the land, biding our time. 2. We are not to refrain from common acts of courtesy and civility in intercourse with worldly men. 3. Yet we must so keep aloof from them, as to preserve the purity of our pilgrim separation. 4. We must openly worship in the midst of the enemy’ s country. 5. In this spirit we are to pursue our pilgrimage. Conclusion: 1. This is not our rest. 2. Let us not covet worldly possessions. 3. Let our hearts be fixed on the final recompense of reward. 4. A word to the Canaanite. Are you content to stay in the land which you cannot long or finally possess? (T. G. Horton.)State of the population of Canaan in Abraham’ s time When Abraham was brought by the guidance of God into the land of Canaan, he found himself in the midst of population which could not be regarded as wholly alien. Nor do the inhabitants appear to have been of a character which would repel all intercourse. They had already abandoned, at least to a certain extent, their original pastoral and nomadic habits, and we find them gathered into cities, leaving the open country principally to the occupation of friendly strangers such as Abraham. Their civilization was, however, but little developed; for good and for evil they seem to have retained much of their primitive character. Where kings are mentioned, they approach more nearly to the patriarchal heads of tribes than to the barbarous despots of later days. We come across no traces of the fearful moral corruption that afterwards made “ the land spue out” its inhabitants, except, indeed, in the wealthy and luxurious cities of the plain. There the degeneracy that was afterwards to bring the Divine judgments upon all the nations of Canaan had rapidly run its fatal course. But the rest of the land was still comparatively uncorrupted. Later on we find the numerous cities of the land, excluding such as were still held by the warlike and savage aborigines, loosely grouped into four main divisions. There are the Amorites, or Highlanders, a fierce people--apparently the furthest removed from the Canaanites proper--that dwelt in the mountains, from the Scorpion Range, south of the Dead Sea, to the hills of Judah. The Hittites are their neighbours, dwelling in the valleys, lovers of refinement at an early period, and living in well-ordered communities possessing national assemblies. The fertile lowlands by the course of the Jordan, and along the coast of the Mediterranean, are held by the Canaanites, who, as possessors of the choicest of the land and by far the best known by foreigners, often gave their name to the whole of the population of the country. These also were much more addicted to commerce than to war, in this resembling the fourth main division, the Hivites of the midland region, whose principal city seems to have been the flourishing, wealthy, but timorous Gibeon. (A. S.Wilkins.)Abraham a witness for God I. UNDER WHAT DID ABRAHAM BEAR HIS WITNESS FOR GOD? 1. He did it as a stranger in a foreign land. It is emphatically said Of Abraham, that when he came “ unto the place of Sichem, unto the plain of Moreh,” “ the Canaanite was then in the land.” When he first came among them, he came as a man who was utterly unknown. There was nothing whatever to introduce him, nothing whatever to give him authority and influence among them. He was a mere stranger, whose history, whose life, whose conduct was altogether strange. 2. But not only so: he was surrounded by wicked men. Abraham, then, bare his witness for God under the most unfavourable circumstances. He bare his witness where he was a stranger, where all that were around him were opposed to God, and enemies of that faith which he professed and that practice which he displayed. Let no man after this fancy that he will find an excuse in not witnessing for God by the difficulties of the circumstances in which he is placed. II. OF WHAT DID HE BEAR WITNESS? 1. In the first place, he bare witness to the paramount importance of godliness. His chief thought was to testify that he was the servant of God; and the first thing he did after he pitched his tent was this--to erect an altar, and to call upon the name of the Lord. Oh! brethren, this was a testimony that “ godliness is profitable to all things,” that it has “ the promise of the life that now is” as well as “ of that which is to come.” It was as much as to say, “ All my prosperity and all my success, all that I have gained and all that I have achieved, is absolutely nothing unless I am a servant of Almighty God.” 2. Again: he was a witness to the love, the power, and the providence of God. He was a witness to these things in that he openly addressed himself to God. 3. Moreover, Abraham bare witness to His faithfulness. When was it that he erected his altar, and called upon the name of the Lord? Just when he had received His promise. God said unto Abraham, “ I will give thee this land” ; and Abraham “ builded an altar unto the Lord.” He showed that he depended upon God’ s promise. 4. But Abraham did more than merely witness to these general truths. Much indeed it was to witness to the importance of godliness; much to witness to a wondering and a hating world the love, the power, and the providence of God; much to bear witness to the faithfulness of His promise; but Abraham did more--he was a “ preacher of righteousness.” He “ rejoiced to see the day of Christ, and he saw it, and was glad; “ and the great fundamental truths that lie at the very foundation of the scheme of man’ s redemption, were by his altar and by his prayer preached and proclaimed unto mankind. It is the duty, brethren, of every child of God to bear witness to the same truths; and exactly in proportion to any influence or authority we possess does the duty become more imperative, and the obligation upon us the more binding. III. TO WHOM DID ABRAHAM BEAR WITNESS? 1. In the first place, he bare witness to the world around. He did not go amongst ungodly men, and hear the Master whom he served profaned, and think that he would keep his sentiments for another time; he bore his witness openly, boldly, undauntedly, in the face of day. And this is just the course that all of us, if we are sincere in our profession, are bound to pursue No man will give us credit for sincerity unless we do so. 2. Not only, however, did Abraham testify to the world around him, but he testified especially to the members of his own household. His own household partook most of the influence of that genial piety. Their ears it was that listened oftenest to the accents of his fervent prayers; their hearts gathered in the mild and holy effects of that blessed teaching, which taught them to took down the line of time for a sacrifice and atonement for their guilt. (H. Hughes, M. A.)Shechem--Abram’ s first halting place in Canaan The first place in Canaan where Abraham halted with his family and his household was at Shechem, near a celebrated oak tree. As we might have expected, the first recorded encampment of the patriarch is not without significance. Shechem is situated in the very centre of Palestine; it is in the Bible even called the “ navel of the land,” and was the natural place of assembly for all the tribes of the country; the oak was, in the time of the Judges, still famous under the name of “ oak of sorcerers,” and near it was a rich temple of the idol Baal-Berith; but the region in and around Shechem was even at that time still partly occupied by the heathens. Only by remembering these facts, our text will appear in its full and deep meaning. Abraham proceeded at once to the central town of the land intended as the future habitation of his descendants; a town obviously too important by its position to be left in the hands of the enemies; and there that promise of the land was for the first time made (verse 7). The place of the ancient tree, which so long witnessed superstitious and cruel rites, was hallowed by a Divine vision, and converted into a sacred spot; and at the side of the idolatrous temple rose an altar dedicated to the God of heaven and earth. Thus the facts related obtain a prospective and didactic force for which we have prepared the reader by some of the preceding remarks. Shechem, perhaps one of the oldest towns of Palestine, and in early times inhabited by the Hivites, is situated in a narrow but beautiful valley, between 1,200 to 1,600 feet wide, seven miles south of Samaria, not far from the confines of the ancient provinces of Ephraim and Manasseh, and in the range of the mountains of Ephraim, at the foot both of Mount Ebal and Gerizim, which enclose it north and south, which were themselves famous by early altars and sanctuaries, and were of the highest religious interest by the blessing and the curse proclaimed on them for the observance or the neglect of the Law. The town was not only important in the history of the patriarchs, but in the theocratical and political history of the Israelites; it was a city of refuge and a Levitical town; here Joshua delivered his last solemn address to all the tribes of Israel; it was, in the time of the Judges, the principal town of Abimelech’ s kingdom; here Rehoboam was proclaimed king, and promulgated to the delegates of the people his insulting policy; and when the ten tribes declared their independence of his despotic rule, it became the residence of the new empire. It was not unimportant in the time of the captivity, and became after its expiration the celebrated centre of the Samaritan worship, whose temple was only destroyed by John Hyrcanus (me. 129). In the first century of the Christian era it lay in ruins; but on its ancient site, or in its immediate vicinity, a new, though smaller town, Neapolis, was built, probably by Flavius Vespasianus; it was the birth place of Justin Martyr, and the seat of Christian bishops; although captured by the Moslems and the Crusaders, it suffered but little or temporarily; after several vicissitudes, which could not annihilate its prosperity, it fell finally into the hands of the Turks in A.D. 1242. (M. M. Kalisch, Ph. D.) Genesis 12:7 And the Lord appeared unto Abram, and said, Unto thy seed will I give this land The land of promise 1. The first feature which eminently marked out the land for the residence of God’ s chosen nation is this: it unites, as no other does, the two indispensable conditions of central position and yet of isolation. To lie in the midst of the nations, at the focus and gathering place of those mighty and cultured empires, whose rivalries ruled the politics, as their example led the civilization of antiquity, yet at the same time be shut off from such contact with them as must of necessity prove injurious, seemed to be opposite requirements, very hard to be reconciled. To a curious extent they are reconciled in the land of promise. 2. Another characteristic which qualified Palestine to be a training ground for the Hebrews was this: that it combined to an unusual degree high agricultural fertility with exposure to sudden and severe disasters. In most years it could sustain a dense population of cultivators, supposing them to be industrious and frugal, without any excessive or grinding toil. Enough, not always for export, but for home consumption at least, its well-watered valleys and vine-clad hills could furnish in ordinary seasons. For comfortable sustenance, therefore, though not for wealth or luxury, such a nation of peasants was sufficiently provided within its own borders. It could dwell apart, yet experience no want. At the same time, the people were kept in close dependence for the fruits of harvest upon the bounty of Providence. 3. To these advantages for its special design, this perhaps ought to be added: that hardly any regions offer so few temptations to corrupt the complicity of their inhabitants, or better facilities for the defence of their liberties. (J. O. Dykes, D. D.)There builded he an altar unto the Lord Worship I. THIS ALTAR WAS REARED IN HONOUR OF GOD. No self-glorying In it. II. ABRAHAM’ S ACT HIS OF THE FACT OF DIVINE IN HIS PAST LIFE. He found it a joy to be under the leadership of God, and he built this altar to express his gratitude. III. ABRAHAM’ S ALTAR HIS ON THE MERCY THAT COMES THROUGH A . IV. THIS ALTAR WAS IN GOD’ S SIGHT, BECAUSE IT ABRAHAM’ S TO HIMSELF TO GOD. V. THE RAISED ALTAR THE ’ S FAITH IN THE OF THE DIVINE . (F. Hastings.)The altar at Sichem 1. The first thing Abraham does on his arrival is to acknowledge God. He recognizes Him as the One who has protected him. 2. We see in this erection of the altar an acknowledgment of God in time of prosperity. 3. That altar signified a grateful heart. 4. The altar was a token of Abram’ s faith. 5. This altar was not the product of a spasmodic exertion, or something to meet a sudden emergency. It was the result of a fixed purpose, a fixed state of mind, a character. 6. Again, this altar suggests to us that “ local worship” is important. God is not always to be thought of as the broad blaze of light, but rather like the pointed rays. It is when the rays are brought to a focus that the heat and fire are manifested. God is everywhere, but is in this place and that in a special sense. We need to localize God. There are spots specially holy. The closet, the family altar, the church--how sacred! 7. Finding this spirit in Abraham, we are not surprised that God manifested Himself to him. As we advance in holiness, we advance toward God, and communion is more easy. (I. Simmons, D. D.)Outward signs of piety Abram set up his altar along the line of his march. Blessed are they whose way is known by marks of worship. The altar is the highest seal of ownership. God will not lightly forsake His temple. This setting up of the altar shows that our spiritual life ought to be attested by outward sign and profession. Abram had the promise in his heart, yet he did not live a merely contemplative life; he was not lost in religious musings and prophesyings--he built his altar and set up his testimony in the midst of his people, and made them sharers of a common worship. (J. Parker, D. D.) Genesis 12:8-9 He removed from thence Lessons 1. Faith moves a man from place to place in the world, upon God’ s word or intimation. 2. The bad entertainment of believers in the world maketh them remove their stages. 3. In the wanderings of believers, God sends abroad the discoveries of His will to several places. 4. Faith maketh souls dwell in tents here below, and be still movable for heaven. 5. Faith causeth souls to adhere unto and make profession of the true religion of God in all places; faith is never ashamed of God, truth, worship, or way. 6. Believing souls cannot be without communion with God in offering to Him and hearing from Him. 7. Supplication to God and speaking in His name are special ways of worship suiting believers (Genesis 12:8). 8. Faith maketh saints true sojourners below, to be still taking up their stakes at God’ s beck. 9. To all points, east and west and south, God orders the motions of the saints to leave some savour of His truth everywhere (Genesis 12:9). (G. Hughes, B. D.)Mountain devotions In a meeting to pray for the president’ s recovery, one of his classmates rose and said, “ Twenty-six years ago tonight, and at this very hour, our class were on the top of Graylock to spend the night of the fourth of July. As we were about to lie down to sleep, Garfield took out his pocket Testament and said, ‘ I am in the habit of reading a chapter every night at this time with my mother. Shall I read aloud?’ All assented; and when he had read, he asked the oldest member of the class to pray. And there, in the night, on the mountain top, we prayed with him for whom we have now assembled to pray.” (Dr. Prime.) Genesis 12:10-20 Abram went down into Egypt Abram in Egypt: the temptations and trials of a life of faith The life of faith has many temptations and trials. I. THEY MAY ARISE FROM . Famine. 1. They direct the whole care and attention of the mind to themselves. 2. They may suggest doubt in the Divine providence. 3. They serve to give us an exaggerated estimate of past trials. II. THEY MAY ARISE FROM THE OF THE OF TO THE MORAL OF LIFE. 1. We may be tempted to have recourse to false prudence and expediency. 2. We are exposed to the sin of tempting Providence. 3. We may be tempted to preserve one good at the expense of another. 4. They may tempt us to hesitate concerning what is right. III. THEY ARE MADE THE MEANS OF MORAL LESSONS. Abram would learn many lessons from his bitter experience in Egypt. 1. That man cannot by his own strength and wisdom maintain and direct his own life. 2. That adverse circumstances may be made to work for good. 3. That a good man may fail in his chief virtue. IV. GOD IS ABLE TO DELIVER FROM THEM ALL. When a man has the habitual intention of pleasing God, and when his faith is real and heart sincere, the lapses of his infirmity are graciously pardoned. God makes for him a way of escape, and grants the comfort of fresh blessings and an improved faith. But-- 1. God often delivers His people in a manner humiliating to themselves. 2. God delivers them by a way by which His own name is glorified in the sight of men. (T. H. Leale.)Abraham in Egypt This is our first introduction to Egypt in the Bible. Let us ask what religious lessons it is intended to teach us; what was the relation of Egypt to the chosen people and the religious history of mankind? It is, in one word, the introduction of the chosen people to the world--to the world, not in the bad sense in which we often use the word, but in its most general sense, both good and bad. Egypt was to Abraham--to the Jewish people--to the whole course of the Old Testament, what the world, with all its interests, and pursuits, and enjoyments, is to us. It was the parent of civilization, of art, of learning, of royal power, of vast armies. The very names which we still use for the paper on which we write, for the sciences of medicine and chemistry, are derived from the natural products and from the old religion of Egypt. Hither came Abraham, as the extremest goal of his long travels, from Chaldea southwards; here Joseph ruled, as viceroy; hero Jacob and his descendants settled, as in their second home, for several generations; here Moses became “ learned in all the wisdom of the Egyptians.” From the customs, the laws, and arts of the Egyptians, many of the customs, laws, and arts of the Israelites were borrowed. Here, in the last days of the Bible history, the Holy Family found a refuge. On these scenes for a moment, even though in unconscious infancy, alone of any Gentile country, the eyes of our Redeemer rested. From the philosophy which flourished at Alexandria came the first philosophy of the Christian Church. This, then, is one main lesson which the Bible teaches us by the stress laid on Egypt. It tells us that we may lawfully use the world and its enjoyments; that the world is acknowledged by true religion, as well as by our own natural instincts, to be a beautiful, a glorious, and, in this respect, a good and useful world. Power, and learning, and civilization, and art, may all minister now, as they did then, to the advancement of the welfare of man and the glory of God. 2. But, secondly, the meeting of Abraham and Pharaoh--the contact of Egypt with the Bible--remind us forcibly that there is something better and higher even than the most glorious, or the most luxurious, or the most powerful, or the most interesting sights and scenes of the world, even at its highest pitch, here or elsewhere. Whose name or history is now best remembered? Is it that of Pharaoh, or of the old Egyptian nation? No. It is the name of the shepherd, as he must have seemed, who came to seek his fortunes here as a stranger and sojourner. Much or little as we, or our friends at home, rich or poor, may know or care about Egypt, we all know and care about Abraham. It is his visit, and the visit of his descendants, that gives to Egypt its most universal interest. So it is with the world at large, of which, as I have said, in these old days Egypt was the likeness. Who is it that, when years are gone by, we remember with the purest gratitude and pleasure? Not the learned, or the clever, or the rich, or the powerful, that we may have known in our passage through life; but those who, like Abraham, have had the force of character to prefer the future to the present--the good of others to their own pleasure. (Dean Stanley.)Abram in Egypt I. THAT LIFE CAN BE TOO DEARLY . 1. When truth is sacrificed for its safety. 2. When the purity of others is exposed to danger. 3. When injustice is done to others. 4. When every ether thought becomes subordinate to this. II. THAT THE DIVINE IS THE ONLY WHICH THE VALUE OF LIFE. 1. We shall then realize that its existence depends on God. 2. That the strength of life is in God. 3. That its true prosperity is from God. 4. That through God it can be restored to Canaan. (Homilist.)Carnal policy I. THE NATURE OF THE CARNAL POLICY OF ABRAHAM. “ A lie which is part a truth is ever the worst of lies” ; so a truth which is part a lie is a very dangerous one. II. THE FAILURE OF ABRAHAM’ S CARNAL POLICY. (F. Hastings.)Faith in weakness and conflict 1. Here is faith in conflict with natural disappointment. “ There was a famine in the land, and Abram went down into Egypt to sojourn there.” 2. Faith is here in conflict with, and is overcome by, fear and affection. “ He said unto Sarai his wife, Behold, I know that thou art a fair woman,” etc. 3. Faith is here seen in conflict with a false expediency. “ Say, I pray thee, thou art my sister,” etc. (The Preacher’s Monthly.)Abraham in Egypt I. ABRAHAM’ S CONDUCT. 1. His trouble. Famine. 2. He has recourse to Egypt. The granary of the world at that time. 3. His danger and device. 4. His dishonour. II. LESSONS. 1. What a lesson on the weakness and treachery of the human heart! 2. We are taught to expect trouble in our Christian life. 3. We see here the temptation to a false and worldly policy. 4. We see the evils of trimming and temporizing. (The Congregational Pulpit.)The blessed life illustrated in the history of Abraham I. HERE IS A MYSTERY. “ The famine was grievous in the land” --so it begins. And yet Abraham was in the land to which God had called him, and where God had promised to bless him. What does it mean--“ the famine was grievous in the land” ? That it should be counted a mystery shows how blind we are, and how shallow and selfish are our thoughts of God’ s holy religion. Hardship, difficulty, even famine is accepted readily enough by many men whose aims are to be reached by such endurance. The athlete in his training, the soldier in his calling, the man of science in his search for truth, the student in his work, all accept such sturdy self-denial as the condition of success. What science, and art, and love of travel can stimulate other men to endure, cannot our holy religion and the vision of God inspire us to accept and rejoice in? Or the benefactor sends the boy to sea, forth to wild storms, the boy that his mother screened, and for whom she made endless sacrifices--now amidst this rough set, tossed on angry waves, exposed to dangers on every hand. Shall they not pity him? But what shall they say now, as the surgeon bends in some work of mercy which the angels might envy--brave, skilful, unerring? Or what now, as the captain takes his place, alert and wise, rendering splendid service to a host of people? There was a famine in the land--why? Because God hath forgotten Abraham? No. Because God hath said, “ I will bless thee;. . .and thou shalt be a blessing” ; and because here, as everywhere else, hardship and stern discipline have their place and their work to do. God hath spoken it, and He knows full well how to keep His own promise. Think of the captain to whom we should say, “ Sir, do you know what to do in a storm?” “ No,” says the captain, “ I do not; I am thankful to say that I have been always kept in the harbour in very smooth water.” What think you of a doctor to whom one should say, “ Do you know what to do in case of fever, or in a serious accident?” “ No,” he replies, “ I do not; I have happily never been permitted to deal with anything worse than an occasional chilblain, or a sick headache!” I should prefer another captain, another doctor, and should wonder how they got their names. O soul! dost thou know what God can be to one in trouble? “ Ah!” thou sayest, “ until then I never knew what God was; how tender and gracious, how mighty to uphold, how good to deliver!” II. HERE IS A GREAT . “ And the Canaanite was then in the land” ; “ And there was a famine in the land” ; “ And the Lord appeared unto Abram.” Did visions of a goodly land “ flowing with milk and honey” fill the mind of Abraham? a land where annoyance should cease, and life should be a leisurely enjoyment; where everything should fit exactly into one’ s desires? If so, his was a bitter disappointment. What was the use of parting with a pleasant place like Haran for a land like this? And as for leaving a respectable set of people like our friends there, to live amidst the Canaanites--it was really a great mistake. Even faithful Sarai, thinking of the fertile slopes of Haran and the kindred, might sometimes sigh and say in her heart, “ Was it worth while to come so far and to give up so much for this?” If land, and cattle and flocks and gain be all, he has made a bad bargain. But had not the God of Glory appeared to him, saying, “ I will bless thee;. . .thou shalt be a blessing” ? It was because God was more to him than flocks and herds that Abraham is here; and because God is more to him than all else he will dwell here still. The sweet promise rang in his soul. That satisfied him and silenced his doubts. If thus God is going to keep His promise, by Canaanite and famine, it is all right. Abraham has not to teach God how to be as good as His word; and with Him he has all things. “ And the Lord appeared unto Abram, and said, Unto thy seed will I give this land; and there builded he an altar unto the Lord, who appeared unto him.” Lot saw the Canaanite and the famine, and thought it was a poor place. Abraham saw God. O blessed land, thrice blessed, where my God doth appear to me and speak so comfortably! By this everything was settled and determined. Which was counted best and dearest--the gift, or the Giver? God, or the land? Life will always be a mystery and a distraction if God be not ever first and only first. My sure possession is in God. That is the Blessed Life. III. HERE IS A FALL. “ And Abram went down into Egypt to sojourn there.” Certainly Abraham had no business to be in Egypt. Egypt is ever the type of the world that knows not God, out of which God calls His Son. And the one incident which is recorded of Abraham there, as well as that which is not recorded, makes us feel that he is out of his place. Alas! here there is no room for an altar; and no opportunity for communion with God. Here is wanting the record that Abraham pitched his tent and builded his altar. Here it is not written that Abraham called upon the name of the Lord. He could scarcely be alone! This silence is full of meaning. Abraham without his altar is Abraham shorn of his strength, weak as are others. Learn that many a man loses the blessed life in seeking to better his position. Never was there more need for strong words upon this matter than today, when changes are so easily made, and when unrest is in the very atmosphere. How many go down to Egypt in these times! there is a famine in the country. How many hundreds are there in London of whom it is true! I have known many man in the country, doing comfortably enough by hard work--a very pillar of the Church, the centre of an influence that was felt throughout the place, helpful to the neighbours and rich towards God--a life full of brightness and peace. Then, with the hope of making money, he came to London--a stranger. He found nothing to do in religious service; chiefly, I believe, because he did not look for it. And day after day he sank deeper and deeper in the clay, until he could not get out of it, trying very hard to keep a little religion alive; and that is the hardest thing in the world. Pride and greed and querulousness plagued him, and plagued those about him. Set the verses over against each other: “ He builded an altar, and called on the name of the Lord, and there was a famine in the land” ; “ And Abram had sheep and oxen and he-asses, and men servants and maid servants, and she-asses and camels” --but no altar. Which was better: the famine with his God--the wealth without? Let us learn another lesson: That our safety is only in God. If any position could keep one from falling, Abraham might claim it--he to whom the God of Glory had appeared, to whom were spoken such “ exceeding great and precious promises,” in whom such sublime purposes awaited fulfilment, a man of such brave and triumphant faith. But that availed him nothing without his God. Our safety lies only in communion with God. No attainment leaves us independent. The old Puritans had a saying that a Christian was like a wine glass without a foot; though it be full it must still be held, or it will speedily be emptied. If our communion with God be disturbed, then is everything imperilled. If circumstances render that impossible, then is all lost. Our God alone is our “ Refuge and Strength.” IV. THE . Abram returned unto the altar that he had builded at the first, and called upon the name of the Lord. The man of God makes but a poor worldling. He is spoiled for it. Of all people in Egypt, none is so unhappy as Abraham without his God. So true is it, in all conditions and of all variety of character, “ Thou hast made me, O God, for Thyself; and my heart cannot rest until it rest in Thee!” (M. G. Pearse.)Abram in Egypt 1. The famine itself, being in the land of promise, must be a trial to him. Had he been of the spirit of the unbelieving spies in the time of Moses, he would have said, “ Would God we had stayed at Haran, if not at Ur! Surely this is a land that eateth up the inhabitants.” But thus far Abram sinned not. 2. The beauty of Sarai was another trial to him; and here he fell into the sin of dissimulation, or at least of equivocation. This was one of the first faults in Abram’ s life; and the worst of it is, it was repeated, as we shall see hereafter. It is remarkable that there is only one faultless character on record; and more so that in several instances of persons who have been distinguished for some one excellency, their principal failure has been in that particular. Such things would almost seem designed of God to stain the pride of all flesh, and to check all dependence upon the most eminent or confirmed habits of godliness. 3. Yet from all these trials, and from the difficulties into which he brought himself by his own misconduct, the Lord mercifully delivered him. (A. Fuller.)Afflictions from God 1. Affliction to affliction, trial to trial, doth God knit sometimes for His believing saints. 2. Where His saints come, God sends sometimes heavy judgments, though not for their sakes. 3. A fruitful land is quickly made barren at the word of an angry God. 4. In midst of famine God opens a way for His believing saints to avoid the stroke. 5. Believers will turn no way but God’ s for their security and sustenance. 6. Saints desire but to sojourn in the world; for a little space to live here. 7. Grievous, prevailing judgments in a place are sometimes a call to God’ s servants to remove (Genesis 12:10). (G. Hughes, B. D.)The lessons Abraham learned in Egypt 1. Abram must have received a new impression regarding God’ s truth. It would seem that as yet he had no very clear idea of God’ s holiness. He had the idea of God which Mohammedans entertain, and past which they seem unable to get. He conceived of God as the Supreme Ruler; he had a firm belief in the unity of God and probably a hatred of idolatry and a profound contempt for idolaters. He believed that this Supreme God could always and easily accomplish His will, and that the voice that inwardly guided him was the voice of God. His own character had not yet been deepened and dignified by prolonged intercourse with God and by close observation of His actual ways; and so as yet he knows little of what constitutes the true glory of God. What he so painfully learned we must all learn, that God does not need lying for the attainment of His ends, and that double-dealing is always short-sighted and the proper precursor of shame. 2. But whether Abram fully learned this lesson or not, there can be little doubt that at this time he did receive fresh and abiding impressions of God’ s faithfulness and sufficiency. In Abram’ s first response to God’ s call he exhibited a remarkable independence and strength of character. This qualification for playing a great part in human affairs he undoubtedly had. But he had also the defects of his qualities. A weaker man would have shrunk from going into Egypt, and would have preferred to see his flocks dwindle rather than to take so venturesome a step. No such hesitations could trammel Abram’ s movements. He felt himself equal to all occasions. He left Egypt in a much more healthy state of mind, practically convinced of his own inability to work his way to the happiness God had promised him, and equally convinced of God’ s faithfulness and power to bring him through all the embarrassments and disasters into which his own folly and sin might bring him. His own confidence and management had placed God’ s promise in a position of extreme hazard; and without the intervention of God Abram saw that he could neither recover the mother of the promised seed nor return to the Land of Promise. He returned to Canaan humbled and very little disposed to feel confident in his own powers of managing in emergencies; but quite assured that God might at all times be relied on. He was convinced that God was not depending upon him, but he upon God. He saw that God did not trust to his cleverness and craft, no, nor even to his willingness to do and endure God’ s will, but that He was trusting in Himself, and that by His faithfulness to His own promise, by His watchfulness and providence, He would bring Abram through all the entanglements caused by his own poor ideas of the best way to work out God’ s ends and attain to His blessing. (M. Dods, D. D.)A famine in the Land of Promise A famine? A famine in the Land of Promise? Yes, as afterwards, so then; the rains that usually fall in the latter part of the year had failed; the crops had become burnt up with the sun’ s heat before the harvest; and the herbage, which should have carpeted the uplands with pasture for the flocks, was scanty, or altogether absent. If a similar calamity were to befall us now, we could still draw sufficient supplies for our support from abroad. But Abraham had no such resource. A stranger in a strange land; surrounded by suspicious and hostile peoples; weighted with the responsibility of vast flocks and herds--it was no trivial matter to stand face to face with the sudden devastation of famine. Did it prove that he had made a mistake in coming to Canaan? Happily the promise which had lately come to him forbade his entertaining the thought. And this may have been one principal reason why it was given. It came, not only as a reward for the past, but as a preparation for the future; so that the man of God might not be tempted beyond what he was able to bear. Our Saviour has His eye on the future, and sees from afar the enemy which is gathering its forces to attack us, or is laying its plans to beguile and entrap our feet. His heart is not more careless of us than, under similar circumstances, it was of Peter, in the darkening hour of his trial, when He prayed for him that his faith might not fail, and washed his feet with an inexpressible solemnity. And thus it often happens that a time of special trial is ushered in by the shining forth of the Divine presence, and the declaration of some unprecedented promise. Happy are they who gird themselves with these Divine preparations, and so pass unhurt through circumstances which otherwise would crush them with their inevitable pressure. (F. B. Meyer, B. A.)A lie lasting A little newsboy, to sell his paper, told a lie. The matter came up in Sabbath school. “ Would you tell a lie for three cents!” asked the teacher of one of the boys. “ No, ma’ am,” answered Dick, very decidedly. “ For a dollar?. . .No, ma’ am.” “ For a thousand dollars?” Dick was staggered; a thousand dollars looked big. Oh, would it not buy lots of things! While he was thinking, another boy behind him roared out, “ No, ma’ am!” “ Why not?” asked the teacher. “ Because, when the thousand dollars is all gone, and all the things they have got with them are gone too, the lie is there all the same,” answered the boy. Christian character:--Seaweed plants, which live near the surface of the water, are green, whereas those in lower beds of the sea assume deeper shades of rich olive, and down in the depths still below, far removed from worldly glare, and where no human eye can penetrate, these flowers of ocean are clothed with hues of splendour. Abram’ s surface qualities do not look so very attractive, mingling as they do with human defect. But the deeper down we gaze into the moral depths of his being, the fairer are the flowers blooming there. Gazing into the clear tranquil depths of Abram’ s spirit, far removed from worldly glare or natural discernment, we behold richly-coloured graces and virtues. (W. Adamson.)Lessons 1. Approach to danger hastens on temptation upon God’ s own eminent ones. 2. Places of refuge may prove places of danger and distress to God’ s own. 3. Fear may overtake believers and weaken faith in times of danger. 4. Fear may put saints upon carnal Consultations for their security. 5. Beauty is a shrewd snare for them that have it, and them that love it (Genesis 12:11). 6. Lust is baited with beauty to the violation of nearest bonds, even between husband and wife. 7. Raging lust is cruel even to destroy any that hinders it. 8. Lust spares its darling, and favours it, only to abuse it (Genesis 12:12). 9. Believers may be so tempted as to make lies their refuge, and dissemble. 10. Self-good and security may put the faithful upon bad shifts to compass it, so here; but as a way-mark to avoid it (Genesis 12:13). (G. Hughes, B. D.)The sombre tints of life Every life has dark tracts and long stretches of sombre tint, and no representation is true to fact which dips its pencil only in light, and flings no shadows on the canvas. (A. Maclaren, D. D.)The holy tempter Satan makes choice of such as have a great name for holiness to do his work; there is none like a live bird to draw other birds into the net. Abraham tempts his wife to lie--“ Say thou art my sister.” The old prophet leads the man of God out of his way. (W. Gurnall.)Abram in Egypt No doubt Sarai was Abram’ s step-sister; their father was the same, not their mother. Allowing the fullest consideration to this point, still Abram’ s character falls very deeply. “ O that he had died when he built the altar!” we may be inclined to exclaim. Have there not been times in our own history when we have uttered the same exclamation? Had we been caught up into heaven in some ecstatic mood of devotion, we should have been saved from this sin and from that. Why were we spared, when God must have foreseen that our very next act was to be one of dishonour? Spared to sin! There are two practical points of great importance:-- I. AVOID . It is not enough to tell the truth, we must tell the whole truth. There are men whose life seems to be one long experiment of trying how near they can go to the boundary line without becoming positive liars. There is a very minute particle of truth in what they say; and to that particle they trust for acquittal should their integrity be impugned. Few of us surely are liars--deliberate, scheming, confirmed liars; but how many of us are innocent of equivocation, of fine-spun attempts to give a word two different meanings, of saying a little and keeping back much, of saying sister when we ought to say wife? II. TRUST GOD WITH THE AS WELL AS WITH THE GENERAL. Abram had undoubtedly great faith. Abram could trust God for the end, but he took part of the process into his own keeping. So difficult is it to let God govern little things as well as great--to take care of one’ s home as well as one’ s heaven. Could God not have taken care of Sarai? Did He not, in fact, after all, take care of her and deliver her? But we cannot give up our own little foolish ingenuities; we stand amazed before our own shallow profundities, and think how grand they are. More than this, we shelter ourselves behind such words as “ prudence,” “ due care,” and “ proper precaution.” Where is the perfect faith which God requires, and never fails to honour? What a humiliation for Abram, to stand before Pharaoh, and to be rebuked for a mean and childish artifice! And, on the other hand, how honourable to human nature to act as Pharaoh acted! One thing, however, is to be borne in mind, and that is, that religion is never the cause of any man doing a mean thing. Do not blame Christianity because professing Christians act dishonourably; they are the enemies of the Cross of Christ; they crucify the Son of God afresh! (The Pulpit Analyst.)Faith’ s infirmity I. THE FAILURE OF ABRAM’ S FAITH. Doubtless the Lord intended by this famine in the Land of Promise to subject the faith of His servant to a serious test. We do not read that the patriarch asked counsel of “ Jehovah who appeared unto him,” and his neglect to do so was probably the point at which he went wrong. Unhappily he still “ looked at the things which are seen,” and lost for a season his perfect confidence in the guardian care of God. II. THE WORLDLY DEVICE WHICH HE ADOPTED. 1. To call his wife his sister was deceitful; it was a mean equivocation--that sort of half-truth which is the most dastardly and sometimes the most dangerous of lies. 2. Abram’ s policy was cowardly; it was adopted as a means of selfishly insuring his own life against those in Egypt who might account murder a less heinous crime than adultery; when he ought instead to have bravely trusted, as heretofore, in the Divine presence and protection. 3. And his device was cruel; it involved elements of serious wrong to Sarai, for it constituted her a partner in the falsehood, and exposed her honour to serious perils while it also laid a snare in the way of the Egyptians. But the cunning device was a failure. III. THE WHICH HIM. When Sarai was removed from him into the royal harem, Abram must have suffered the torture of an accusing conscience, as well as intense anxiety on account of the danger to his wife, the future mother of the promised seed. IV. GOD’ S ON HIS BEHALF. Abram has sinned; but he is a man of God still, and the Lord “ will not deal with him after his sin.” Lessons 1. “ Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?” (Isaiah 2:22). The best of men are but men at the best. 2. Eminent saints sometimes lamentably fail even in their most marked excellences of character. As here with Abram, so it was afterwards with Moses, with David, with Peter. 3. Honesty is the best policy. 4. Holy Scripture recognizes personal beauty as a good gift of God, although one not unattended with danger. None of the sacred writers countenance a gloomy monachism. 5. The simple candour of this narrative in not concealing the faults of its hero is an attestation of its truthfulness. 6. “ Morality is not religion; but unless religion is grafted on morality, religion is worth nothing” (F.W. Robertson). 7. How gentle and forbearing the Lord is with the moral infirmities of His people! He “ blots out their transgressions for His own sake, and will not remember their sins.” (Charles Jerdan, M. A. , LL. B.)Abram’ s sinful evasion The transgression of Abram was the saying that Sarah was his sister when she was his wife, and the saying was not distinctly false, but rather an evasion, for she was his half-sister. Now we do not say that every evasion is wrong. For example, when an impertinent question is asked respecting family circumstances or religious feelings it is not necessary that we should tell all. There are cases, therefore, in which we may tell the truth, though not the whole truth. It was even so with our Redeemer; for when asked by the Pharisees how He made Himself the Son of God, He would give them no answer. But it will be observed that Abram’ s evasion was nothing of this kind, it was a deception. It was not keeping back part of the truth when the questioner has no right to ask; it was false expediency. It was a right expediency in Samuel when he permitted Israel to have a king, and the law of Christian expediency is to select the imperfect when the perfect cannot be had. It will be observed however that the expediency of Abram was altogether different. It was not the selection of the imperfect because the perfect could not be had, but it was the choice between telling the truth and saving his life; and Abram chose the falsehood that he might save his life--that is, he used an expediency which had nothing to do with Christian expediency. Of two blessings let the temporal blessing be the higher, and the spiritual blessing the lesser; still they are not commensurate. Man must not stop to ask himself which is best, right or wrong; he must do right. It was on this principle that the blessed martyrs of old died for the truth; it was but an evasion that was asked of them, but they felt that there was no comparison between the right and the wrong in the matter. “ I have a life, you may take that: I have a soul, you cannot destroy that.” It was thus they felt and acted. There is but one apology that can be offered for Abram--the low standard of the age in which he lived; it must be remembered that he was not a Christian. (F. W. Robertson, M. A.)Lessons 1. Sometimes what unbelief feareth, cometh to pass in the very time and place expected. 2. Unclean hearts love to gaze where lust may be satisfied. 3. Eminency of beauty God can give in old age (Genesis 12:14). 4. The greatest beauty may bring the greatest danger. 5. High places make men bold sometimes to commit high sins. 6. Courts of wicked kings are usually schools of uncleanness. 7. God suffers chastest souls sometimes to be tempted in such places. 8. It is a grievous temptation to be under the power of a lustful king (Genesis 12:15). (G. Hughes, B. D.)Lessons 1. God’ s help useth not to be far off from the extremities of His servants. 2. Great plagues are near to great sins. 3. God is the only Protector of the innocency and chastity of His saints. 4. God will reprove and punish the proudest of kings and princes for His people (Psalms 105:12). 5. God’ s plagues are the speedy and terrible remedy against lust. 6. Partners in sin must be so in judgment. 7. The saving of His from sin is more dear to God than the lives of the wicked (Genesis 12:17). (G. Hughes, B. D.)Lessons 1. God’ s plagues may put wicked hearts upon speedy inquiry into their evils. 2. God’ s heavy strokes may force oppressors to call for oppressed to relieve them. 3. Wicked hearts will charge others to be the cause of their afflictions rather than themselves. 4. Sinful concealments in saints, are justly reprovable by the wicked (Genesis 12:18). 5. Equivocation and ambiguous speaking to deceive is chargeable as evil by nature itself. 6. The infirmities of saints which may be occasion of sin unto the wicked are to be reproved. 7. Adultery is odious to the principles of corrupted nature (Genesis 12:19). 8. Judgment wrings the prey out of the hand of the wicked. 9. Judgment makes wicked men give everyone their own. 10. God can make the mightiest enemies command good for, and be a guard to, His saints, and all they have (Genesis 12:20). (G. Hughes, B. D.). Genesis 13:1-4 Abraham went up out of Egypt The believer learning from his great enemy It is an old saying that “ It is lawful to learn from an enemy. ” The patriarch had sojourned in the world’ s kingdom, and had learned those solemn lessons which, as it too often happens, only a bitter experience can teach. He returned a sadder, but a wiser man. The believer who has fallen into the world’ s snares, or comes dangerously near to them, learns-- I. THAT IT IS NOT SAFE TO LEAVE THE PATHS MARKED OUT BY DIVINE . 1. While we are in the path of Providence, we may expect Divine direction. 2. When we leave the paths of Providence, we are thrown upon the resources of our own wisdom and strength, and can only expect failure. 3. Every step we take from the paths of Providence only increases the difficulty of returning. II. THAT THE OF THE WORLD DEEP LOSS. In Abraham’ s ease-- 1. The delicacy of the moral principle was injured. 2. There was actual spiritual loss. III. THAT THE SOUL’ S SAFETY IS BEST SECURED BY , IN LOVING MEMORY, THE SCENES WHERE GOD WAS FIRST FELT AND KNOWN. 1. He is aided by remembering the strength and fervour of his early faith and love. 2. Memory may become a means of grace. It is well for us to look backwards, as well as forwards by the anticipations of hope. What God has done for us in the past is a pledge of what He will do in the future, if we continue faithful to His grace. We may use memory to encourage hope. IV. THERE MUST BE A FRESH TO GOD. Abram went at once to Bethel, where at the beginning he had pitched his tent, and built an altar to God. There he “ called on the name of the Lord.” This implies a fresh consecration of himself, and points out the method by which we may recover our spiritual loss. Such a fresh consecration is necessary, for there are no other channels of spiritual blessing, but those by which it first flowed to us. There is no new way of restoration. We must come back to Him who first gave us our faith and made reconciliation. This renewed consecration of ourselves to God involves-- 1. The acknowledgment of our sin. It was sin that made, at first, our reconciliation with God necessary, and fresh sin renews the obligation to seek His face. 2. The conviction that propitiation is necessary to obtain the favour of God. 3. The open profession of our faith. (T. H. Leale.)Abram’ s return, etc I. THE RETURN OF ABRAM. 1. Forgiven. 2. Favoured. II. THE REQUEST OF ABRAM. 1. Forbearing. 2. Foregoing. III. THE REWARD OF ABRAM. 1. Forgetting the earthly inheritance. 2. Foreshadowing the heavenly inheritance. (W. Adamson.)Abraham and Lot I. THE OF GOD’ S GRACE. 1. God brought him back to Bethel. 2. The effect on Abraham. We find him no longer self-seeking and self-dependent. He asks counsel of God; he defers to others; is meek under provocation; and leaves himself wholly to God. II. A PICTURE OF A PIOUS RICH MAN. You will observe two things about Abraham as a rich man. 1. His conduct in relation to God. 2. His conduct toward Lot. 1. In regard to God, he worshipped Him in every place (Genesis 13:4; Genesis 18:1-33). This involves more than at first sight appears. Abraham was living in the midst of idolaters. To worship God was a bold act. It was also a public act. It was one which involved much expense. 2. In regard to Lot. His conduct displays disinterestedness, love to his nephew, and firm faith in God. From this narrative we may learn two subordinate truths-- 1. The children of God may come to acquire much worldly property. 2. The saints of God may possess property. III. THE FOLLY OF SELF-SEEKING. We see this in the case of Lot. (T. G.Horton.)Lessons 1. God’ s saints delay not to follow God’ s Providence, opening a way to them from the place of trial. 2. God knoweth how to deliver His fully, that nothing of theirs shall be wanting (Genesis 13:2). 3. Weight of riches in the world is sometimes God’ s portion given to His. 4. Not possession of wealth, but inordinate affection and abuse of it, is the sin (Genesis 13:2). 5. Riches cannot hinder believers from going after God where He calleth them. 6. Saints breathe after their first communion with God, after distractions from it (Genesis 13:3). 7. No place contents a gracious heart but where God may be enjoyed. 8. The name of the Lord is that which draweth the hearts of saints from all enjoyments, to delight in it, publish it, and call upon it (Genesis 13:4). (G. Hughes, B. D.)Practical repentance By retracing his steps and returning to the altar at Bethel, he seems to acknowledge that he should have remained there through the famine in dependence on God. Whoever has attempted a similar practical repentance, visible to his own household and affecting their place of abode or daily occupations, will know how to estimate the candour and courage of Abram. To own that some distinctly marked portion of our life, upon which we entered with great confidence in our own wisdom and capacity, has come to nothing and has betrayed us into reprehensible conduct, is mortifying indeed, To admit that we have erred and to repair our error by returning to our old way and practice, is what few of us have the courage to do. If we have entered on some branch of business or gone into some attractive speculation, or if we have altered our demeanour towards some friend, and if we are finding that we are thereby tempted to doubleness, to equivocation, to injustice, our only hope lies in a candid and straightforward repentance, in a manly and open return to the state of things that existed in happier days and which we should never have abandoned. Sometimes we are aware that a blight began to fall on our spiritual life from a particular date, and we can easily and distinctly trace an unhealthy habit of spirit to a well-marked passage in our outward career; but we shrink from the sacrifice and shame involved in a thoroughgoing restoration of the old state of things. We are always so ready to fancy we have done enough, if we get one heartfelt word of confession uttered; so ready, if we merely turn our faces towards God, to think our restoration complete. Let us make a point of getting through mere beginnings of repentance, mere intention to recover God’ s favour and a sound condition of life, and let us return and return till we bow at God’ s very altar again, and know that His hand is laid upon us in blessing as at the first. (M. Dods, D. D.) Genesis 13:2 Abram was very rich Wealth in both worlds I. Abram, whilst “ very rich,” was TRULY GODLY. II. Whilst “ very rich,” Abram was VERY godly. III. Abram, whilst “ very rich,” highly VALUED “ A GOOD NAME.” IV. Abram, whilst “ very rich,” TAUGHT HIS TO TRUST, not in uncertain riches, but IN THE LIVING GOD who gave them richly all things to enjoy. V. Whilst “ very rich,” he was VERY . VI. Whilst “ very rich” Abram did not forget that his riches were NOT HIS OWN. VII. Whilst “ very rich” in earthly possessions, HE SET NOT HIS HEART UPON THEM. Conclusion: 1. It is a very noticeable and suggestive fact, that the thought of the earthly riches of Abram has a very limited place in the minds of men. 2. Rich or poor in this world, we all need to be poor in spirit. 3. Rich or poor, we may have “ durable riches” through Jesus Christ. (Joseph Elliot.)Riches to be made useful to others Wherefore doth the Lord make your cup run over, but that other men’ s lips might taste the liquor? The showers that fall upon the highest mountains should glide into the lowest valleys. (T. Secker.)What can wealth do? The following story is told of Jacob Ridgeway, a wealthy citizen of Philadelphia, who died many years ago, leaving a fortune of five or six million dollars. “ Mr. Ridgeway,” said a young man with whom the millionaire was conversing, “ you are more to be envied than any gentleman I know.” “ Why so?” responded Mr. Ridgeway; “ I am not aware of any cause for which I should be particularly envied.” “ What, sir!” exclaimed the young man in astonishment. “ Why you are a millionaire! Think of the thousands your income brings every month!” “ Well, what of that?” replied Mr. Ridgeway. “ All I get out of it is my victuals and clothes, and I can’ t eat more than one man’ s allowance and wear more than a suit at a time. Pray can’ t you do as much?” “ Ah, but,” said the youth, “ think of the hundreds of fine houses you own, and the rentals they bring you.” “ What better am I off for that?” replied the rich man. “ I can only live in one house at a time; as for the money I receive for rents, why I can’ t eat it or wear it; I can only use it to buy other houses for other people to live in; they are the beneficiaries, not I.” “ But you can buy splendid furniture, and costly pictures, and fine carriages and horses--in fact, anything you desire.” “ And after I have bought them,” responded Mr. Ridgeway, “ what then? I can only look at the furniture and pictures, and the poorest man, who is not blind, can do the same. I can ride no easier in a fine carriage than you can in an omnibus for five cents, without the trouble of attending to drivers, footmen, and ostlers; and as to anything I ‘ desire,’ I can tell you, young man, that the less we desire in this world, the happier we shall be. All my wealth can’ t buy a single day more of life--cannot buy back my youth--cannot procure me power to keep afar off the hour of death; and then, what will all avail, when in a few short years at most, I lie down in the grave and leave it all forever? Young man, you have no cause to envy me.” Genesis 13:4 Unto the place of the altar, which he had made there at the first Abram’ s journey to the place of the altar I. HIS LOVE TO THE LAND OF PROMISE, WHICH ALL THE OF EGYPT COULD NOT OR . II. HIS FOR THE PLACE WHERE GOD FIRST TO HIM. There may be in the journey of life many inviting scenes, many fertile spots, but there is no place like the place of the altar. From this spot nothing that Egypt and the intermediate countries could offer was able to divert Abram. He came back prosperous, but his heart was unchanged. Time is apt to wear out the sense of mercies. Many in their travels leave religion behind them. III. HIS CONCERN HE WAS TO ERECT HIS ALTAR. Wherever we go we must take our religion with us. 1. As a public profession. 2. As keeping up family religion. Wherever he had a tent God had an altar. (T. H. Leale.)The place of the altar 1. It commemorated Divine communications (Genesis 12:7-8). 2. It expressed a practical faith. He took possession of the land, not by issuing a decree, etc., but by thus acknowledging God. 3. It attested an unchanging piety. He had grown rich (Genesis 13:2) but did not forget God (Deuteronomy 6:10-12). 4. It denoted a wise householder’ s forethought. At the first he built the altar near the tent (Genesis 12:8). Now he pitched his tent near the altar. Man’ s home and God’ s house should be contiguous. 5. But these old altars are obsolete. It was intended for sacrifice. “ Henceforth,” etc., comp. Hebrews 10:26, and Hebrews 9:11-14. This sacrifice final. No altar now needed. As the altar was a place of meeting, so the word is now applied to Christian sanctuaries, which are-- (1) places of sacred communion; (2) of Divine worship; (3) of Christian fellowship; (4) of neighbourly gathering. (J. C. Gray.) Genesis 13:5-9 There was a strife between the herdmen Strife between brethren I. AS TO THE CAUSES OF IT. 1. Worldly prosperity. 2. The mean ambition of ignoble souls associated with us. 3. The want of the obliging nature. II. AS TO THE EVILS OF IT. 1. It destroys the sacred feeling of kinship. 2. It exposes true religion to contempt. 3. It brings spiritual loss to individuals. III. AS TO THE OF IT. 1. The recognition of the obligations of brotherhood. 2. The yielding temper. 3. Confidence in the promise of God, that we shall suffer no real loss by obedience to His command. (T. H. Leale.)Abram and Lot I. THE . 1. Unseemly. 2. Untimely. 3. Unnecessary. II. THE . 1. Unbounded. 2. Undoubted. 3. Unearthly. (W. Adamson.)I. THE OF THE . II. THE OF LOT. III. THE OF ABRAM. IV. THE OF GOD. (W. Adamson.)Lesson links 1. Wealth means-- (1) Strife. (2) Sorrow. (3) Separation. 2. Abram manifests-- (1) Faith. (2) Forbearance. (3) Forgetfulness of self. 3. Worldly love means-- (1) Stupidity. (2) Suffering. (3) Sinfulness. 4. God manifests to Abraham-- (1) Favour. (2) Fulness. (3) Faithfulness. (W. Adamson.)Lessons 1. Walking with saints in their hardest ways usually brings God’ s outward blessings on them. 2. Great families and possessions God can give His saints in the land of their pilgrimage (Genesis 13:5). 3. Great straits may befall the saints of God in their greatest abundance. 4. Much wealth may prove an occasion of dividing the very saints (Genesis 13:6). 5. Great riches among the best may prove causes of great contentions. 6. Bad servants may be incendiaries to put good masters to strife. 7. The large territories of the wicked may straiten the godly in earthly places. 8. Wicked enemies of the Church are apt to watch all opportunities to destroy the saints by their own divisions (Genesis 13:7). (G. Hughes, B. D.)Lessons 1. Gracious hearts hasten to quench any flame of contention rising in the Church. 2. Grace will make the greater move to the less for avoiding strife among saints. 3. Grace will make men beg for peace and to abolish strife in the Churches. 4. Gracious masters are solicitous to avoid contentions raised by ungracious servants. 5. Grace will put masters upon healing their servants faults. So Abram. 6. Strife is unseemly between brethren in the flesh, in religion and condition (Genesis 13:8). 7. Grace is willing to part with its own, and all too, in some cases, to brethren. 8. Grace will make God’ s servants part in place, to keep one in affection. 9. Grace is self-denying to remove strife from the family of God. 10. Grace is content with anything below, so it may honour God, and keep peace with the saints (Genesis 13:9). (G. Hughes, B. D.)Quarrels about money Thus early did wealth produce quarrelling among relatives. The men who had shared one another’ s fortunes while comparatively poor, no sooner become wealthy than they have to separate. Abram prevented quarrel by separation. “ Let us,” he says, “ come to an understanding. And rather than be separate in heart, let us be separate in habitation.” It is always a sorrowful time in family history when it comes to this, that those who have had a common purse and have not been careful to know what exactly is theirs and what belongs to the other members of the family, have at last to make a division and to be as precise and documentary as if dealing with strangers. It is always painful to be compelled to own that law can be more trusted than love, and that legal forms are a surer barrier against quarrelling than brotherly kindness. It is a confession we are sometimes compelled to make, but never without a mixture of regret and shame. (M. Dods, D. D.)Religion without the blessed life In this story of the blessed life nothing can be more striking and instructive than the contrast which it presents between the career of Lot and that of Abraham. See at the outset how differently the two men come before us. “ Now the Lord had said unto Abraham” --or, as Stephen declares: “ The God of glory appeared unto Abraham.” Thus God had come into this man’ s life, its centre and strength. “ And Lot also, which went with Abram” --this is the man whose religion is second hand--he goes with the man who goes with God. Nothing is easier than for many of us to do as Lot did. The age is one in which respectability and social position rather like a little religion. Nothing can quench the fire of our selfishness but the clear shining of the Sun of Heaven upon our hearts. The God of glory appeared unto Abraham--that thrust the world back into its right place; that kindled the desires and ambitions of the man; that loosed him from the tyranny of the seen, the narrow prison of the present, and set him at liberty for God. The fadeless glory of that vision ennobled and elevated all the life. But Lot only went with Abraham. Never do you read that he built an altar unto the Lord that appeared to him. The religion of Lot is a religion without the vision of God. For us all the great question is this: What can we do to make the blessed life our own? This is the only answer: Tarry waiting upon God until there be a heart communion with Him. Let us follow the story. And Lot also, which went with Abram, had flocks, and herds, and tents. That sojourn in Egypt was damaging to Abraham; but it was fatal to Lot. He had seen a land that had kindled his greed; the possibility of his growing rich had seized him and mastered him. That which attracted him in Sodom was that it was like the land of Egypt, well-watered everywhere. The heathenism of Egypt had prepared him for the grosser wickedness of Sodom. His wife and daughters had seen the glitter and gaiety of a company that made the quiet of Abraham’ s encampment seem very dull. And worst of all, they had seen a good man without his altar and his God; why then need they be so particular? So when the opportunity came, Lot was quite prepared to avail himself of it. “ And there was a strife between the herdmen of Abram’ s cattle and the herdmen of Lot’ s cattle.” Lot saw what it pleased him to see. Let us see what the love of gain, which was the ruin of Lot, did for him. 1. It put out the eyes of his generosity. The love of money always does. Abraham gave Lot the choice, and he took it, of course. “ Really uncle Abraham is so unworldly and easy going about these things that he does not think of them at all. Besides, he is so very well off that it cannot make any difference to him; but I am only beginning, and it is very important that I should have a good start.” Generosity--is it not scouted from the market place? “ Business is business, my dear sir; a bargain is a bargain, you know. Generosity is all very well in its place, of course; but this is not its place.” Where then is its place? Does any man really believe that he can occasionally put out the eyes of his love--be hard, pitiless, grasping--and then put them in again? He is hardening his heart, toughening it, and narrowing it, and tying it with a double knot every day, like a Judas’ leather purse. 2. Again, the love of gain blinded Lot to the very meaning of life. The greatness of Abraham lay in this one thing, that he suffered God to show him the path of life. Each had land, but by the very method of procuring it the one gave up that which abideth, and the other secured it. The one man set the land first, and lost all. The other found all in God. Lot came out of Sodom stripped of his goods, and the man himself more empty and blind than when he had gone into it. This is the great lesson of this Book--that whilst we think of making a living, God is thinking of what our living makes us. That the man is more than all gain. This is the idea of life which runs through the New Testament--it is faith, the service of God, the utter surrender of all to Him. This alone can make life worth living. Choose anything, everything else; live for it, grasp it--and what then but die? Surely we do not need to cry aloud to the Lord for the anointing that we may see aright. 3. And yet further: the god of this world blinded Lot to the true good, whilst it cheated him with the promise of goods. Lot lifted up his eyes and saw the land of Sodom. That bounded his vision. But Abraham lifted up his eyes and saw a promise that stretched through all the ages, and through all lands, a stream of blessing. To Abraham the words were: “ To thee and to thy seed” ; “ I will bless thee;. . .thou shelf be a blessing.” The faith of all those after years has found an inspiration and a triumph in the example of faithful Abraham. But, alas! how sharp, how dreadful is the contrast as we turn to Lot. He comes forth from Sodom without a soul having any faith in him. “ He seemed as one that mocked unto his sons-in-law.” The only good in life is doing good. That which alone makes life blessed is not what we get from others for ourselves, but in what others get from us. Lot thought he could make the best of both worlds, and he failed alike in each. For Abraham there were not two worlds, but one only: as for every man of God: that is where the will of God is done as it is done in heaven. (M. G.Pearse.)Lot’ s separation from Abram I. THE CAUSES OF THE . These were two classes: those which operated on man’ s part, and those which lay in the Divine plan of Abram’ s career. 1. On man’ s part. The narrative mentions the wealth of uncle and nephew as the ground of their parting (Genesis 13:6). 2. On God’ s part. Lot might be detached from his uncle, and Abram might be set wholly free from family complications, and might stand forth as the sole inheritor of the promises (Genesis 13:14). II. TRAITS OF WHICH ABRAM IN THE . 1. Great peaceableness (Genesis 13:8). Abram, whatever he may have thought, restrained himself, and did not utter one single word of reproach. He is willing to lay a costly sacrifice on the altar of peace. 2. Large-hearted generosity (Genesis 13:9). 3. Heavenly wisdom. Although Abram, by the Divine blessing, was “ very rich,” he had not come into the land of Canaan to be a prosperous flock master, and thus we find him acting here as one who knew that the Lord would provide, all the while that He was fulfilling His own purposes towards him. “ Either hand for Abraham--either the right hand or the left: what cared the pilgrim of the Invisible for fertile lands or rugged sands?” III. ABRAM’ S REWARD AFTER THE . It was a trial to the patriarch to be left alone; but God’ s voice came to him to comfort him for the loss of his nephew, and to reward him for his beautiful generosity (Genesis 13:14-18). The promise of the seed which had been given him in Haran (Genesis 12:2-3), and that of the land “ which had been added at Shechem (Genesis 13:7), are now confirmed and extended. LESSONS: 1. The changes of life, and especially such as are in the direction of increasing worldly prosperity, are a decisive test of character. 2. We need a faith and a piety which are practical, which are content to tread the common earth, and regulate the details of business and social life; and that is the kind of religion which God approves. 3. “ If it be possible, as much as in you lieth, be at peace with all men” Romans 12:18). 4. It is dangerous for a man to cut himself off from religious privileges, and, for the sake of material gain alone, to expose himself and his children to the risk of moral contamination. 5. A Christian may sometimes do wrong by insisting on his rights; but he will always profit, sooner or later, by every sacrifice which he makes for the sake of peace (Matthew 5:5; 1 Timothy 4:8). (Charles Jordan, M. A., LL. B.)The separation between Abram and Lot Observe the causes which rendered necessary this separation. I. . The enlargement of a man’ s possessions is very often the contracting of his heart. We learn from this the great doctrine of compensation; for almost every blessing must be paid a certain price. If a man would be the champion of the truth, he must give up the friendship of the world. Be sure of this, there is no rich and prosperous man we look at who has not paid his price--it may be in loss of domestic peace, in anxiety, or in enfeebled health; be assured that every earthly blessing is bought dearly. II. THE AMONG THE ; and this quarrel arose partly from disobligingness of disposition. Here we find the Christian community resembling the Jewish. There is a constant strife now among servants as to whose duty it is to do certain things, arising from the same indisposition to oblige one another. Then observe how by degrees Lot and Abram are drawn into the quarrel, and how again we find human nature the same in all ages. The bitterness between child and child, between husband and wife, are often to be referred back to the bitterness between domestic servants. Again, the scandal of this disagreement passed on through the land; the Canaanite and the Perizzite heard of it. Here is a lesson both for Christian masters and servants. Our very doors and walls are not sufficient to guard domestic secrecy; if there has been a scandal in a place, that scandal is sure to be heard. (F. W. Robertson, M. A.)Separated from Lot 1. Who was Lot? One of those men who take right steps, not because prompted by obedience to God, but because their friends are taking them. The Pliable of the earliest Pilgrim’ s Progress. 2. The necessity of separation. We must be prepared to die to the world with its censure or praise; to the flesh, with its ambitions and schemes; to the delights of a friendship which is insidiously lowering the temperature of the spirit; to the self-life, in all its myriad subtle and overt manifestations; and even, if it be God’ s will, to the joys and consolations of religion. All this is impossible to us of ourselves. But if we will surrender ourselves to God, willing that He should work in and for us that which we cannot do for ourselves, we shall find that He will gradually and effectually, and as tenderly as possible, begin to disentwine the clinging tendrils of the poisoning weed, and bring us into heart union with Himself. 3. How the separation was brought about. Quarrels between servants. (1) Abraham’ s proposal was very wise. (2) Very magnanimous. (3) Based on faith. (F. B. Meyer, B. A.)Separation rather than strife I. THE . 1. They were related to each other. 2. They were professors of the same religious faith. 3. They differed in the relative amount of their power. II. ABRAM’ S CONDUCT. 1. It was just. 2. It was statesmanlike. 3. It was magnanimous. (Homilist.)Abram and Lot I. THE CAUSE OF THE OF ABRAM AND LOT. 1. The indirect cause: an over-abundance of wealth. 2. The direct cause (Genesis 13:6-7). (1) This strife must have been serious. (2) This strife is not unexpected. (a) The Canaanites and Perizzites owned and occupied most of the land, and thus made the pasturage for the flocks of Abram and Lot comparatively very limited. (3) This strife is a sample of an occurrence by no means infrequent, not only among herdsmen, but among those professing better things. (4) The strife among the servants did not alienate the masters. II. THE SPIRIT OF THE . 1. On the part of Abram this separation was one of generosity. 2. This separation was executed in the interests of peace. III. THE RESULTS OF THIS . 1. To Lot seemingly advantageous to worldly prosperity, but spiritually a loss. 2. To Abram seemingly disadvantageous, but most blessed in its ultimate issues. Lessons: 1. The separation of friends is not an unmitigated evil; it may be an occasion of good. 2. Whether, when compelled to separate, or when permitted to have fellowship one with another, the grace of God should teach us to be generous, courteous, and consistent. (D. C. Hughes, M. A.)Quarrelsome servants 1. Effect of increase of substance. The keeping a cause of perplexity. Not room in the land. If poverty has its cares, so has wealth. 2. The herdsmen jealous for their respective masters. Such carefulness commendable. Not very common. 3. They would have done well to have seen their masters before they quarrelled. Prevention better than cure. 4. Their strife might have led to serious consequences. The Canaanite, etc., were in the land. They might have taken advantage of this strife. It might have extended to their masters, and resulted in a family disrupture. (J. C. Gray.)A quarrel in the kitchen Things got mixed. The cattle ran together so that sometimes the herdmen could not tell which was which; the count was always wrong at night; and the noise got louder and louder as the herdmen became fretful and suspicious. It was a quarrel in the kitchen, as we should say nowadays. The masters seemed to get along fairly well with each other, but the servants were at open war. Small credit to the masters, perhaps! They had everything nice; the lentil soup and the smoking kid were punctually set before them, and mayhap the wine flagon was not wanting. But noise travels upward. It gets somehow from the kitchen into the parlour. It was so in this case. Abram heard of the vulgar quarrel and was the first to speak. He spake as became an elder and a millionaire: “ Lot,” said he, “ you must see to it that my peace be not broken; you must lay the lash on the backs of these rough men of yours and keep them in cheek; I will not stand any noise; the lips that speak above a whisper shall be shut by a strong hand; you and your men must all mind what you are at, or I will scourge you all to within an inch of your lives.” And when the lordly voice ceased there was great fear amongst those who had heard its solemn thunder! Now it so happens that the exact contrary of this is true. Abram was older than Lot, and richer than Lot, and yet he took no high airs upon him, but spoke with the meekness of great strength and ripe wisdom. His words would make a beautiful motto today for the kitchen, for the parlour, for the factory, for the Church. (J. Parker, D. D.)Untimely contention It was untimely contention when Monarchists and Republicans in France disputed with each other, while the German armies were hemming them in on all sides. It was untimely contention when Luther and Zwingle disputed together, while the Roman hosts were assailing the newly-erected structure of the Reformation. It was untimely contention when Liberals and Conservatives disputed amongst themselves, while the Russian hordes were advancing on Constantinople, and intriguing with Afghanistan. It was untimely contention between Judah and Israel, when the Syrian and Assyrian powers were watching for an opportunity of attack and conquest. It was untimely contention between French and English Canadians, when Indians were on the alert to lay waste homes and settlements with fire and sword. And so it was untimely contention between the servants of Lot and Abraham, when surrounded by heathen tribes. (W. Adamson.)Beginning the peace To one who made the first overtures towards a successful reconciliation, his ante-opponent remarked, “ I began the quarrel and you began the peace, therefore you are the nobler man.” Strife foolish before the world The unseasonableness of the strife betwixt Abraham’ s herdsmen and Lot’ s is aggravated by the near neighbourhood of the heathens to them. “ And there was a strife” (saith the text) “ between Abram’ s herdmen and the herdmen of Lot’ s cattle; and the Canaanite and the Perizzite dwelled in the land.” Now to fall out whilst these idolaters looked on, this would be town talk presently, and put themselves and their religion both to shame; and it may for our parts be very well asked, Who have been in our land all the while the people of God have been scuffling? Even those that have curiously observed every uncomely behaviour amongst us, and told all the world of it; such as have wit and malice enough to make use of it for their wicked purposes. They stand at tiptoes to be at work, only we are not yet quite laid up and disabled by the soreness of these our wounds, which we have given ourselves, from withstanding their fury. They hope it will come to that; and then they will cure us of our own wounds by giving one, if they can, that shall go deep enough to the heart of our life, gospel and all. Let us then consider where we are, and among whom. Are we not in our enemies’ quarters? so that if we fall out, what do we else but kindle a fire for them to warm their hands by? It is an ill time for mariners to be fighting, when an enemy is boring a hole in the bottom of the ship: the sea of their rage will weaken our bank fast enough, we need not cut it for them. (J. Spencer.)Avoiding a quarrel Saul was anxious to pick a quarrel with David, but in vain. We all know who came off best in the end. Gotthold quaintly says, “ It is not disgraceful to step aside when a great stone is rolling down the hill up which you are climbing, and let it rush past.” He who provokes a quarrel sets the stone rolling, and he who steps aside to avoid it does not disgrace himself by so doing. (J. Spencer.)Christian contention Fontaigne says that religious contention is the devil’ s harvest. And this is true, where the contention is unseemly, untimely, and unnecessary. But all religious contention is not the devil’ s harvest. To contend earnestly for the faith once delivered to the saints is not doing Satan’ s work; but the contrary. 1. To contend against the pirate seeking to plunder the English merchantman is not doing the pirate’ s work. To contend against the adversary who is eagerly endeavouring to sow tares in my wheat field is not doing the adversary’ s work. To contend against the wolf, which, arrayed in sheep’ s clothing, is seeking to enter in to the sheepfold where the lambs are bleating safely, is not doing the wolf’ s work. 2. When Noah, the preacher of righteousness, contended against his ungodly contemporaries, he was doing God’ s work. When Jeremiah, the melancholy seer of Jerusalem’ s overthrow, contended against the hireling shepherds of Jehoiakim’ s reign, he was doing God’ s work. When Paul withstood Peter at Antioch on the theme of circumcision, when John contended against prating Diotrephes, when Athanasius maintained the truth against Pelagius, when Cranmer and Luther struggled in conflict with the papal priests and princes, they were doing God’ s work. 3. Only the contention must be conducted in method and manner, by mean and medium, with precept and principle, strictly Christian. There is, however, a happy contention. Lord Bacon says it is when Churches and Christians contend, as the vine and olive, which of them shall bring forth the sweetest fruit to God’ s glory; not as the briar and thistle, which of them shall bear the sharpest thorns. (J. Spencer.)How to prevent quarrels In most quarrels there is a fault on both sides. A quarrel may be compared to a spark, which cannot be produced without a flint as well as a steel; either of them may hammer on wood forever, no fire will follow. Two things, well considered, would prevent many quarrels; first, to have it well ascertained whether we are not disputing about terms, rather than things; and secondly, to examine whether that on which we differ is worth contending about. (C. Colton.)Avoid quarrels Francis I of France was in counsel with his generals, as to the way they should take to lead the army to the invasion of Italy. Amaril, a fool, who, unseen, had heard their propositions, sprang up and advised them rather “ to consider which way they should bring the army back out of Italy again; for it is easy to engage in quarrels, but hard to be disengaged from them.” Contending about trifles In the year 1005 some soldiers of the Commonwealth of Modena ran away with a bucket from a public well belonging to the State of Bologna. The implement might be worth a shilling; but it produced a quarrel which worked into a long and bloody war. Henry, the king of Sardinia, for the Emperor Henry the second, assisted the Modenese to keep possession of the bucket; and, in one of the battles, was made prisoner. His father, the emperor, offered a chain of gold that would encircle Bologna, which is seven miles in compass; but in vain. After twenty years’ imprisonment, his father being dead, he pined away and died. His monument is still extant in the church of the Dominicans. The fatal bucket is still exhibited in the tower of the Cathedral of Modena enclosed in an iron cage. Genesis 13:9 Is not the whole land before thee?-- The goodly land in prospect In many respects the earthly Canaan was typical of the heavenly. The heavenly Canaan is-- I. A LAND OF PROMISE (1 John 2:25; Revelation 21:7; Revelation 22:14). II. A LAND OF LIFE (1 John 3:15; Revelation 21:4). III. A LAND OF LIGHT (Revelation 22:5). IV. A LAND OF PLENTY (Revelation 7:16; Revelation 22:2). V. A LAND OF AND JOY. This joy will be complete; perfect, full, everlasting (Psalms 16:11; Isaiah 35:10). Application: 1. Have I a title clear to heaven? 2. The way to eternal life open to all. 3. Jesus Christ is the way, the living way, the only way. 4. As human life is so uncertain, all should strive at once to make a full preparation, and seek to get that meekness requisite for the inheritance of the saints in light. (H. Dingley.)Abram’ s proposal to Lot I. THIS SHOWS THAT A GOOD MAN LOVES PEACE RATHER THAN WEALTH. 1. Because strife hardens the heart. 2. Because strife destroys a man’ s happiness. 3. Because strife hinders one’ s spiritual progress. II. THAT A GOOD MAN HAS IN THE RULER OF THE . 1. Abraham had confidence in God’ s wisdom. 2. He had confidence in God’ s love. III. THAT A GOOD MAN HAS HIGHER THAN WORLDLY . (Homilist.)A peaceable spirit I. HOW A THING IT IS TO LIVE IN PEACE WITH OTHERS. We are commanded to live at peace. Contention undermines the welfare of all. II. THERE ARE ALWAYS SOME MEANS OF PEACE. Unselfish yielding of rightful claims. A friendly separation need be no schism. (F. Hastings.)Magnanimity of Abraham 1. How different he might have acted. The whole land was his. He was most powerful and wealthy. He might have decided without consulting Lot, and simply have announced his decision. How many would have stood on their dignity, and vindicated their rights. 2. See what he did. Took his nephew to a rising ground, whence the whole land might be seen. Offered him the first choice. Was willing to abide by Lot’ s decision, and take what he left. 3. This was the result of a peaceful spirit and a firm faith in God. (J. C. Gray.)The excellence of a peaceable disposition, exemplified in the conduct of Abraham towards Lot I. WE PROPOSE TO THE FACTS . The conduct of these two good men, on the occasion to which the text refers, had certainly many shades of difference. In the one, the religious principle was in lively and adapted operation, it governed the passions, and its effects engage our approbation; in the other, that principle seems to have lain dormant, while feelings of jealousy or ambition appear for a time to have controlled the heart; their fruit however was disappointment and sorrow. We feel no difficulty in knowing which to condemn and which to censure; but if the conduct of Abraham be deemed so worthy of admiration, let us imitate; if the conduct of Lot be deemed improper, let us avoid following his example. Such should be our aim and our practice in reading the excellences or the defects of men. II. LET US DEDUCE SOME FOR THE PURPOSE OF . 1. We may learn how honourable and happy it is to be a promoter of peace. 2. Let us cultivate the dispositions necessary to be exercised in preserving or promoting peace; particularly that meekness which is careful not to take offence, and which is as mindful not to give offence. 3. We may learn the danger of judging merely from appearances, and of preferring what is great or splendid in circumstances, to those situations in life which are friendly to religious improvement. This Lot does not seem sufficiently to have regarded. 4. We may ascertain with what confidence we may commit our temporal interests to the care and goodness of providence, while we are walking in the path of holy obedience. If true religion guide us, it will be found that her ways are pleasantness and peace. Those who honour God He will honour. (Essex Remembrancer.)Abraham’ s disinterestedness Many good reasons might have been given by Abraham for claiming the first right of choice for himself. For one thing, he was the older man, and naturally might have expected that Lot would defer to him. For another thing, he might have reminded Lot that it was not he who had accompanied Lot, but Lot who had accompanied him, when together they had left their Chaldean home, and might have insisted that, simply on that ground, it was Lot’ s place to yield the preference to him. But no! he gave up all such claims of priority, and in a manner at once chivalrous and disinterested said, “ Is not the whole land before thee?” Now, when we ask how Abraham came to act in this way, we see at once that his conduct was the outgrowth of his faith in God. For observe, in this very connection, indeed in the very middle of this history, it is said, “ The Canaanite and the Perizzite dwelt then in the land.” Now these were idolatrous and selfish tribes. They were at that very moment filling up the measure of their iniquity on account of which the land was taken from them and given to Abraham. It would never do, therefore, for the worshippers of the true God to quarrel before them. That would only give them occasion to blaspheme Jehovah’ s name, and so bring His worship into contempt. Therefore, out of regard to the honour of the Lord, Abraham was ready to sacrifice his worldly interest rather than do anything which would tend to compromise the religion he professed. Moreover, the Lord had promised to provide for him. Ever since he had left the far land of Ur, he had looked upon himself as the ward of God, and he was quite sure that God would take care of him. So, without either hesitation or misgiving, he made this proposal to his nephew, and as a proof that he had not miscalculated, we are told in the concluding verses of the chapter that God appeared unto him, renewed the promise of the land of Canaan, and guided him to the plain of Mamre, near to that city of Hebron which today bears in its name El-Khulil--the friend--the memorial of his connection with its neighbourhood. But now, rising from this old history and looking over the face of modern society, what “ envying, strifes, wraths, back-bitings, whisperings, swellings, tumults,” might be prevented in households, neighbourhoods, churches, nations, by acting on the principles which animated Abraham here? There, for instance, are two men in the same business, and there is not enough for both; but the one happens to have more capital than the other and so he commences to undersell him by putting down his prices to a figure that is absolutely dishonest, and then, when he has closed his neighbour up, and secured all the trade for himself, he begins to reimburse himself at his leisure. In the good old days of the fathers, the maxim used to be, “ Live and let live,” but now, in the selfishness of competition, men trample each other down, and virtually say, “ Die, that I may live.” Or look at it in another sphere: there are two railway companies, each connecting the same great centres of commerce with each other. There is enough probably for both, if they were only to be mutually considerate. But so far from that, each wishes to have the larger share; and so they run each other down and down, until shareholders are ruined, and employees are ground to the lowest farthing; and then! such scenes as were lately witnessed in the land come to alarm and appall. Nor is this evil confined to commerce. To the disgrace of our Christianity, there is the same suicidal rivalry among churches. Is it so, that neither business can thrive nor churches be advanced without selfishness that tramples others down? What is your faith in God worth if you can believe that? (W. M. Taylor, D. D.)Abram’ s generosity Abram met the danger as promptly and resolutely as the brave Hollanders, in days gone by, threw up their dykes against the encroaching sea. But how did he meet it? We might expect him to say, “ Why this strife? Rebuke thy servants--they must yield to mine--I am the elder--and to me the land is promised.” Would this have stopped the strife? It ought, certainly; all the right and authority were on his side, but the assertion of right does not always win the side that is in the wrong, and Abram chose a surer dyke to stop the threatening torrent. Did what he did say stop it? Yes, but not in the way we might have hoped. If Lot had said, “ Nay, dear uncle, I cannot forestall thee--choose thou first,” --that would have been a complete victory. But when we yield up a right for the sake of peace, we must not expect to be met with corresponding generosity; we must be prepared to be taken at our word, as Abram was. (E. Stock.)Magnanimity An instance of the practical effectiveness of Mr. Sherman’ s preaching is narrated thus. In one of his Monday evening lectures to teachers, the subject was the parting of Abraham and Lot: in the course of which he spoke of the magnanimity of Abraham, and as a contrast to it, said that he had just visited a family belonging to the congregation that was rent by discord about the ownership of an old iron bedstead. It happened that amongst his hearers was a man who had not been in Surrey chapel for years. He was greatly amused by the illustration. As he left the chapel, he called on an old friend, and told him that he was at the very time arranging the distribution of some property left by a relative, amongst which there was an old bedstead, which had been matter of dispute: but the effect of the address upon him was such that the bedstead difficulty was soon amicably settled. (Old Testament Anecdotes.)Of such as have been great lovers and promoters of peace There are no greater instances of the folly and wicked disposition of mankind, than that their favourites have been clad in steel; the destroyers of cities, the suckers of human blood, and such as have imprinted the deepest fears upon the face of the universe, are the men it has crowned with laurels, and flattered with the misbecoming titles of heroes and gods: while the sons of peace are remitted to the cold entertainment of their own virtues. Still there have ever been some who have found so many heavenly beauties in the face of peace, that they have been contented to love that sweet virgin for her own sake, and to court her without the consideration of any additional dowry. 1. The inhabitants of the island of Borneo, not far from the Molluccas, live in such detestation of war, and are so great lovers of peace, that they hold their king in no other veneration than that of a god, so long as he studies to preserve them in peace; but if he discover inclinations to war, they never rest till he is fallen in battle under the arms of his enemies. So soon as he is slain they set upon the enemy with all imaginable fierceness, as men that fight for their liberty, and such a king as will be a greater lover of peace. Nor was there ever any king known amongst them that was the persuader and author of a war, but he was deserted by them, and suffered to fall under the sword of the enemy. 2. At Tez, in Africa, they have neither lawyers nor advocates; but if there be any controversies amongst them, both parties, plaintiff and defendant, come to their Alfakins, or chief judge, and at once, without any further appeals or pitiful delays, the cause is heard and ended. 3. It is said of the sister of Edward III, the wife of David king of Scots, that she was familiarly called “ Jane Make-peace,” both for her zeal and success therein. 4. The Lord Treasurer Burleigh used to say that “ he overcame envy and evil will more by patience and peaceableness, than by pertinaey and stubbornness” ; and he so managed his private affairs, that he never sued any man, nor did any man ever sue him, but he lived and died universally respected and beloved. 5. It is recorded of Servius Sulpitius, an heathen lawyer, that “ he respected equity and peace in all that he did, and always sought rather to settle differences than to multiply suits of law.” 6. Numa Pompilius instituted the priests or heralds called “ Feciales,” whose office was to preserve peace between the Romans and neighbouring nations; and if any quarrel arose, they were to pacify them by reason, and not suffer them to come to violence till all hope of peace was past; and if these feciales did not consent to the wars neither king nor people had it in their power to undertake them. The folly of strife An old writer tells of two brothers who went out to take a walls in the night, and one of them looked up to the sky and said, “ I wish I had a pasture field as large as the night heaven.” And the other brother looked up into the sky and said, “ I wish I had as many oxen as there are stars in the sky.” “ Well,” said the first, “ how would you feed so many oxen?” Said the second, “ I would turn them into your pasture.” “ What! whether I would or not.” “ Yes, whether you would or not.” And there at once arose a quarrel, and when the quarrel ended, one had slain the other. Not less foolish have been many of the quarrels of modern times. One of the six things God hates is he that soweth discord among brethren. Strife among brethren I read a story the other day of an elder of a Scotch kirk, who at the elders’ meeting had angrily disputed with his minister, until he almost broke his heart. The night after he had a dream, which so impressed him, that his wife said to him in the morning, “ Ye look very sad, Jan; what is the matter with ye?” “ And well I am,” said he, “ for I have dreamed that I had hard words with our minister, and he went home and died, and soon after I died too; and I dreamed that I went up to heaven, and when I got to the gate, out came the minister, and put out his hands to welcome me, saying, ‘ Come along, Jan, there’ s nae strife up here, I’ m so glad to see ye.’” So the elder went down to the minister’ s house to beg his pardon, and found in very truth that he was dead. He was so smitten by the blow, that within two weeks he followed his pastor to the skies; and I should not wonder but what his minister did meet him, and say, “ Come along, Jan, there’ s nae strife up here.” Brethren, why should there be strife below? Let us love each other, and by the fact that we are co-heirs of that blessed inheritance, let us dwell together as partakers of a common life, and soon to be partakers of a common heaven. (C. H. Spurgeon.) Genesis 13:10-12 Lot chose him all the plain of Jordan Abraham and Lot The lesson to be gained from the history of Abraham and Lot is obviously this: that nothing but a clear apprehension of things unseen, a simple trust in God’ s promises, and the greatness of mind thence arising, can make us act above the world--indifferent, or almost so, to its comforts, enjoyments, and friendships; or, in other words, that its goods corrupt the common run of religious men who possess them. I. ABRAHAM AND LOT HAD GIVEN UP THIS WORLD AT THE WORD OF GOD, BUT A MORE TRIAL . Though never easy, yet it is easier to set our hearts on religion or to take some one decided step, which throws us out of our line of life and in a manner forces upon us what we should naturally shrink from, than to possess in good measure the goods of this world and yet love God supremely. The wealth which Lot had hitherto enjoyed had been given him as a pledge of God’ s favour, and had its chief value as coming from Him. But surely he forgot this, and esteemed it for its own sake, when he allowed himself to be attracted by the riches and beauty of a guilty and devoted country. II. GOD IS SO THAT HE SUFFERS NOT HIS TO WANDER FROM HIM WITHOUT . Lot had chosen the habitation of sinners; still he was not left to himself. A calamity was sent to warn and chasten him: he and his property fell into the hands of the five kings. This was an opportunity of breaking off his connection with the people of Sodom, but he did not take it as such. III. THE GAIN OF THIS WORLD IS BUT ; FAITH REAPS A LATE BUT LASTING . (J. H. Newman, D. D.)A worldly choice and its consequences That Lot was a good man in the ground of his character there is no reason to doubt. But good men have their besetting sins. Lot’ s was worldliness, and it cost him dear. 1. SOME OF THE CHOICE WHICH LOT MADE. 1. Worldly advantage was the chief element in determining his place in life. The volcanic fires, slumbering beneath, made the plain of Sodom so fertile that its riches had become proverbial; and the Jordan, which has now so short a course to the Dead Sea, then wandered through the plain, like the rivers of Eden. Lot’ s eye regarded neither the dangers sleeping beneath nor the light of God above, but only the corn and wine and verdant pastures. 2. Lot’ s choice betrayed a want of generosity. Abraham gave to Lot the selection of place, and had Lot been capable of appreciating his generosity he would have declined to avail himself of the offer. But he grasped at it eagerly and took the richest side. Such men are the most unsatisfactory of friends, paining us constantly by their selfishness, and failing us in the hour of need. 3. Lot’ s choice showed disregard of religious privileges. The sins of the men of Sodom were of a peculiarly gross and inhuman kind; had Lot’ s religion been warm and bright he would not have ventured among them. He may have excused himself to his conscience by saying that he was going to do good, but when he left Sodom he could not count a single convert. II. THE OF LOT’ S CHOICE. 1. As he made worldly advantage his chief aim, he failed in gaining it. Twice he lost his entire possessions; he left Sodom poorer than he entered it. He was stripped of the labours of years, and dared not even look behind on the ruin of his hopes. 2. As Lot failed in generosity to Abraham, he was repeatedly brought under the weightiest obligations to him. He took an unfair advantage of Abraham, but ere many years had passed he owed all he had--family, property, liberty--to Abraham’ s courageous interposition. 3. Lot’ s disregard of spiritual privileges brought on him a bitter entail of sin and shame. His own religious character suffered from his sojourn in Sodom. This alone can account for the grievous termination of his history. His life remains as a warning against the spirit of worldliness. Both worlds frequently slip from the grasp in the miserable attempt to gain the false glitter of the present. (J. Ker, D. D.)Lot’ s choice I. THERE ARE MOMENTS IN ALL LIVES. There are hours when character is fixed as by some powerful mordant, and thenceforth the writing is indelible. There are minutes in which destiny is determined, as one may step to this side or to that of the sharp crest of a hill. These are the times in which we make the choices on which our future lives depend. It is such a time in the life of the still youthful Lot that we are to consider. Such times come surely to us all,--not once alone, perhaps, though perhaps only once,--from the decisions of which henceforth we do not swerve. More often a few such opportunities come to a life, and they come chiefly in its youth. II. CHOICE IS BOTH THE OF AND ITS . So Lot shows what was in him, as Abram reveals his character in the choice. 1. Abram looks to the Lord, and Lot looks to the land. It is the contrast of the prayerful with the worldly spirit. 2. Abram showed himself to be a man of peace. Lot let the quarrelling go on;--who knows but he may profit by it in the end? 3. Abram was generous beyond the demands of ordinary liberality. He gave up the rights of his seniority, of family headship; chose to give up his choice, and let the younger man take what seemed to him best. And Lot took it--thinking only of his own interests. 4. Abram was the faithful friend. The friend of God is always the friend of man as well. Prosperity in this case, as in so many others, tested their friendship and fidelity more than adversity. Poverty and loneliness might bring them close together. While Abram was growing very rich, and Lot, the junior partner, was catching the overflow and coming to the possibility of self-support, he would by no means leave his advantage. But now that he has come to independence and can get no more out of his association with his older friend, but rather lose by it, he is quite ready to sever the connection. III. THE FOLLY OF A WORLDLY CHOICE. The man who leaves out God, God’ s purpose for us and God’ s calling, is never wise and never comes to true success. The man who makes his decisions on the mere ground of worldly advantage is never sure and never safe. The example we are studying is striking in this regard. It is shown, whether you consider it as a mere natural succession of causes and effects or as a matter of supernatural awards. The wisdom of this world is foolishness with God. The principles taught, and the example set, by the Lord Jesus Christ do not seem at first sight to be well adapted to present success. The unpractical character of other-worldliness is often contemptuously set over against the evils of this-worldliness. But it is a great mistake. The principles of Christ are exactly adapted to this world and to this life, not to a shallow and disappointing success, but to the real attainment of all which in this world is best and most enduring. Every Abram who gives up all to follow God, God takes in hand and guides more safely than he could have gone alone. (G. M. Boynton.)Abram and Lot I. This story shows HOW RICHES STRIFE. Oftener a cause of jealousy and estrangement than of increased attachment and magnanimity. II. THIS STORY SHOWS ON WHAT GROUNDS MEN BECOME . For the sake of some small advantage they fling away the hearts whose love is more precious than gold; or they make them suffer from their ill-humour and their peevishness, until it can be borne no longer. A friendship that has been tested by years of experience and the strongest proofs of affection, is sometimes quenched by the merest trifle. III. This story shows HOW A GOOD MAN AVOIDS STRIFE. Not by standing stiffly upon his rights, but by timely concession. IV. This story shows THE PERILS OF . V. This story also shows THE REWARD OF PIETY (Genesis 13:14-17). God gave Abram for a perpetual possession the land on which he gazed from the eminence of Bethel. He gave him His own friendship in the place of Lot’ s, for whose departure he sorrowed. He made him also, then a childless old man, hopeless of any posterity to bear his name, and who had hoped, perhaps, that Lot would be to him in place of a son--God made him, in anticipation, the father of a great multitude that could not be numbered. Thus his reward for his integrity and piety was exceeding great. Choosing God and the land where God was found, he derived from this world and its life the best it affords. It is ever so. He who chooses God for his portion, has also the best of His gifts. (A. H. Currier.)A worldly choice I. IT WAS BY . 1. External advantages are not the chief end of life. 2. External advantages are not the true happiness of life. 3. External advantages, when considered by themselves, tend to corrupt the soul. II. IT WAS . III. IT SNOWED TOO LITTLE REGARD FOR . (T. H.Leale.)The character of Lot I. BEFORE HE TOOK UP HIS ABODE AT SODOM. It appears that he was influenced by the same grace to leave his idolatrous country, and to share with Abraham the difficulties of a pilgrim’ s life, that he might follow the guidance and join in the worship of the true God. We, therefore, find him a fellow traveller with Abraham (Genesis 12:4), and the Lord blessed him with an abundant increase of His substance. But how seldom does increasing wealth produce increasing happiness! He separates from Abraham; and what a wretched change does he make! “ He pitched his tent toward Sodom.” By what motive was he influenced? Let us beware of the love of money, which is the root of all evil: “ They that will be rich, fall into temptation and a snare.” II. DURING HIS IN SODOM. Preserved from the general contagion. A bold reprover of abominations. But one circumstance in this history is very remarkable. The very end for which Lot was induced to fix his residence at Sodom, was entirely defeated. Alas! how can we expect to prosper, when the love of gain is our principle? The Lord will, in mercy, disappoint His children, and bring them into trials to preserve them from apostacy. Behold Lot a stranger to comfort in Sodom. Grieved with observing the conduct of the wicked, as well as hated and persecuted by them! And what would avail him the fruitfulness of the soil? III. AFTER HIS FROM SODOM. He who was vexed with the filthy conversation of the wicked, fell into the most abominable wickedness indeed. This proves two things-- 1. When we do stand, it is by the power of God alone: to Him therefore we must ascribe all the excellence and perseverance of His people. Even Paul, in his most advanced state, is nothing: “ Not I, but the grace of God which was with me.” 2. When we are not upheld by Him, no place is secure; and any temptation, how small soever, is enough to overcome as. What other expedient, then, is left us, but, (1) To be humbled under a sense of our great depravity and abominable corruptions. Instead of censuring the conduct of Lot, let us look into our own hearts, and we shall find abundant cause for humiliation. We are encouraged, however, (2) To apply to the blood of sprinkling for its cleansing influence, and that we may appear before God with joy and confidence; having “ washed our robes, and made them white in the blood of the Lamb.” But still it behoves us, (3) To watch and pray; remembering the dangers to which we are exposed, and that all our security from day to day must be in the power of God: “ Hold Thou me up, and I shall be safe: and I will have respect unto Thy statutes continually.” (Essex Remembrancer.)Lot’ s choice I. HIS CHOICE. II. HIS MOTIVE. 1. Not the expectation of better religious advantages. 2. Not the hope of benefiting others. 3. Evidently to advance his worldly interests. III. WHAT HE GAINED. fit home in Sodom. IV. WHAT HE LOST. 1. The helpful influence of Christian fellowship. 2. Moral tone in character--evidently on the downgrade. 3. His happiness. 4. His property; first in war, then by fire. 5. All of his adherents, and part of his own family, in the final destruction of Sodom. (The Homiletic Review.)Abram’ s generosity and Lot’ s selfishness I. THE OFFER. 1. Abram was a peace maker. 2. Abram was unselfish. 3. Abram was patient. II. THE SELFISH CHOICE. 1. Lot was self-seeking. 2. Lot was worldly-minded. 3. Lot was hasty in his choice. III. THE LARGE . (W. S. Smith, B. D.)Lot’ s unwise choice 1. Good men may be too hasty and solicitous for worldly advantage--as Lot. 2. The lust of the eye, covetous desire may misguide gracious souls sometimes in their choice. 3. Pleasant fruitful possessions on earth are apt to take up too much the care of the saints. 4. The pleasantest habitations are not always the best: if God grow angry. 5. God spares not to destroy the choicest places where sin abounds (Genesis 13:10). 6. Good men may be too selfish. He offers not Abram the choice. 7. God’ s own left to their choice, may choose and possess the worst portion. 8. Brethren may be parted by choice of distinct portions, when ordered by God to higher ends (Genesis 13:11). (G. Hughes, B. D.)Lessons 1. Grace makes a soul sit down contented with its promised portion. So did Abram. 2. The promised portion with all its inconveniences, is better than the most pleasant with sin. 3. Good souls may sometimes sit down with content in large and pleasant places without God. 4. Saints sometimes may meet with an hell, where they look for a paradise; so did Lot. 5. It is a soul blemish, for God’ s servants to covet fruitful places, though never so sinful (Genesis 13:12). 6. Fruitful places are apt to have the foulest sinners. 7. The excess and height of sin is in obstinate opposition to Jehovah. 8. Jehovah will make known such to be sinners to the purpose and brand them, as here Sodom is notorious to all ages (Genesis 13:13). (G. Hughes, B. D.)Christian worldliness In the expression “ Christian worldliness” there may be considered by some to be a formal contradiction in terms. But it is the plain epitaph written over the historical grave of one of the best known and worst reputed characters in the Scriptures. 1. To begin with, LET US ACCEPT THE THAT THIS KINSMAN OF ABRAM WAS AN OLD . A “ righteous man” dwelling in Sodom is so palpably out of place in our conception of propriety that he needs the word offered in extenuation, namely, that, day after day, he vexed his righteous soul with the unlawful deeds he beheld around him. We must never forget that the question of his piety as an orthodox believer in God is settled for us (2 Peter 2:7-8). But now, with all this generous notion of him, it muss be calmly acknowledged that Lot was a very poor Christian. 2. In the second place, find an instant explanation of the failure; LOT WAS A . The very earliest inquiry is, How did he come to be in Sodom at all? We must remember that Lot did not go to Sodom directly, nor even at once. Men do not ever plunge into evil; they glide, they slide, or they drift. Lot only pitched his tent “ towards” Sodom. He went close enough to hear how prices were ranging from day to day; he had a market for all he had to barter; there was gossip among his neighbours; oh, it was a good, nice place, not so very wicked, and always so lively! This is the way of the world, and that is the way of worldly believers now in the New Testament church. They make compromises with a very easy conscience. They do not go straight into wrong; they “ pitch their tents towards” it. “ Men fall,” said Guizot, “ on the side toward which they lean.” 3. Observe, in the third place, THAT LOT WAS SOON AS A . How do we know this? We notice that wherever Abram went in that wandering life of his, he set up an altar the first thing he did, and a regular service of worship made him known as a follower of Jehovah. A careful search will fail to reveal that Lot ever did anything to cause remark in this direction. The story of the life of that group of sons and sons-in-law is just downward, downward, as they grew depraved more and more in tastes, capabilities, and principles. First, they “ walked in the counsel of the ungodly” ; next, they were found to “ stand in the way of sinners” ; then they began to “ sit in the seat of the scornful.” And the one great commonplace lesson for us to learn is this: even a believer who neglects his religious duty is moving forward in sin. 4. But pass on; for we need, in the fourth place, to look at LOT AS A UNHAPPY . He “ vexed his righteous soul” there from day to day, in seeing and hearing the unlawful deeds of those indescribably vicious people; he detested their “ filthy conversation.” Now, I know you will give me full sympathy when I say I am really glad this patriarch had a miserable time. I wish it had been worse. It is the only evidence we get of his sincerity as a child of God. 5. Once more; you are ready, in the fifth place, to find in this man LOT A MOST . When you discover how worldly a man has become, you are not at all surprised to see that his religious usefulness is destroyed. So slight was the influence of this patriarch over those who knew him best, that even when he had received a visit from the angels sent from God in heaven, and came forth trembling and frightened to tell them that the city was soon to be destroyed, they jeered at him for a coward, and laughed at him for a fool. It was clear to them that the less he said about his interviews with God, the safer it would be for his credit; they thought he was joking. 6. It is somewhat cheering now, in the sixth place, to look upon Lot as A TRULY SAVED . And yet we are forced to go over into the New Testament passage to get our proof; read again the text of Peter. This shows, not only that Lot was saved, but that his salvation, so graciously achieved, was of so narrow a sort that it could be given as one of the extreme examples of Divine mercy towards the undeserving; and that it must be taken in connection with the fact that all the inhabitants of the wicked city, out of which he was so hurriedly rushed, were “ turned into ashes.” Furthermore, this passage shows that, while “ the Lord knoweth how to deliver the godly,” He knows how also “ to reserve the unjust unto the day of judgment to be punished.” One thing is absolutely clear; he never could have been saved in Sodom. The turning point in his career was reached when Sodom was set on fire. (C. S. Robinson, D. D.)The importance of a choice We have seldom the choice put before us so dramatically and sharply; but it is as really presented to each. There is the shameless cynicism of the men who avowedly only ask the question, “ Will it pay?” But there are subtler forms which affect us all. It is the standing temptation of Americans and Englishmen alike to apply a money standard to everything, to adopt courses of action of which the only recommendation is that they promote getting on in the world. Men who call themselves Christians select schools for their children, or professions for their boys, or marriages for their daughters, down in Sodom, because it will give them a lift in life which they would not get up in the starved pastures at Bethel, with nobody but Abram and his like to associate with. If the earnestness with which men pursue an end is to be taken as any measure of its importance in their eyes, it certainly does not look much as if modern average Christians did believe that it was of more moment to be united to God, and to be growing like Him, than to secure a good big share of earthly possessions. Tried by the test of conduct, their faith in getting on is a great deal deeper than their faith in getting up. But if our religion does not make us put the world beneath our feet, and count all things but loss that we may win Christ, we had better ask ourselves whether our religion is any better than Lot’ s, which was second hand, and was much more imitation of Abram than obedience to God. Let teaches us that material good may tempt and conquer, even after it has been overcome. His early life had been heroic; in his young enthusiasm, he had thrown in his portion with Abram in his great venture. He had not been thinking of his flocks when he left Haran. Probably, as I have just said, he was a good deal galvanized into imitation; but still, he had chosen the better part. But now he has tired of a pilgrim’ s life. There are men who cut down the thorns, and have the seed sown; but thorns are tenacious of life, and quick growing, and so they spread over the field and choke the seed. It is easier to take some one bold step, than to keep true through life to its spirit. Youth contemns, but too often middle-age worships, worldly success. The world tightens its grasp as we grow older, and Lot and Demas teach us that it is hard to keep for a lifetime on the heights. Faith, strong and over renewed by communion, can do it; nothing else can. Lot’ s history teaches what comes of setting the world first, and God’ s kingdom second. For one thing, the association with it is sure to get closer. Lot began with choosing the plain; then he crept a little nearer, and pitched his tent “ towards” Sodom; next time we hear of him he is living in the city, and mixed up inextricably with its people. The first false step leads on to connections unforeseen, from which the man would have shrunk in horror, if he had been told he would make them. Once on the incline, time and gravity will settle how far down we go. (A. Maclaren, D. D.)Abraham and Lot 1. Mark, on the one hand, the self-sacrifice manifested by Abraham, and, on the other, the selfishness by which Lot was characterized. 2. But, as another point of contrast, notice how Abraham took a long look forward, while Lot chose simply for the immediate future. “ He that believeth shall not make haste.” “ Whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it.” 3. Note, finally, the contrast in the after career of the two men. From this point on, there is evident a gradual process of deterioration in Lot. “ Toward Sodom” soon became “ in Sodom.” In Sodom soon developed into matrimonial alliances between the members of his family and the Sodomites. Then last of all, and worst of all, his own moral nature was hardened; the womanhood of his daughters was dishonoured; and the closing incidents of his life were such that we gladly draw a veil over their enormity, and sigh to think that, after so fair a morning, his sun went down behind so dark a cloud. But while Lot deteriorated, Abraham advanced. That which marked Lot’ s point of departure from the right course was a milestone that indicated new progress in Abraham. The decision which he made over this dispute was another step in that upward ladder of self-conquest on the topmost round of which he stood when he laid Isaac upon the altar. It was an important decision for both, yet it was all over a very ordinary and everyday occurrence. We are continually having to make similar decisions in our common lives, and always we are tested by them. It is a very solemn question how we have stood such tests; and if we want to stand them as Abraham did, we must be partakers of Abraham’ s faith; for that faith, as we have seen, animated the patriarch, not only in such great things as the leaving of his country and the sacrifice of his son, but also the actions of his life in his intercourse with his fellow men, (W. M. Taylor, D. D.)Lot’ s choice I. A CHOICE WITHOUT GOD. II. A CHOICE WHICH HIM OF A GOOD MAN’ S COMPANY. Every worldly-minded man forfeits-- 1. The sympathy of good men. 2. The assistance of the good. III. A CHOICE TO THE GOOD MORAL OF HIS FAMILY. Moral culture ought to be of greater importance in our estimation than wealth. 1. Because it is of higher value. 2. Because it elevates the man. 3. Because its beneficial results are more certain. IV. A CHOICE WHICH EXPOSED HIM TO MANY DANGERS. 1. The danger of his sympathy with the good being narrowed. 2. The danger of looking upon sin in a false light. 3. The danger of losing his own soul. (Homilist.)Lot I. THE EVIL WHICH FOLLOWS AN ILL-ADVISED STEP. 1. That there are constantly before us opportunities of selection. 2. That that is not the most advantageous which at first sight appears so. 3. That any course entered upon without consulting the guiding of Providence is likely to lead us astray. II. THE NATURAL OF AN HEART. Looking to what is pleasant. III. THE MERCY OR DIVINE . Lot brought trouble on himself, but God did not desert him. IV. THE OF PIETY: WITH SIN. (Homilist.)Avarice Avarice has ruined more men than prodigality. (Colton.)Avarice hindered in mercy It is sometimes of God’ s mercy that men in the eager pursuit of worldly aggrandisement are baffled; for they are very like a train going down an inclined plane--putting on the brake is not pleasant, but it keeps the car on the track. (H. W. Beecher.)Lessons from Lot I. THE EVILS WHICH MAY FOLLOW FROM ONE WRONG STEP IN LIFE. There are certain matters in relation to which our determinations must have special importance. 1. The choice of a place of residence. 2. The choice of a trade or profession. “ What is likely to be the moral and spiritual effect of this pursuit on me?” 3. The choice of a life partner. II. THE OF SIN. There is a wide difference between the happy household that used to join with Abram’ s in sacrifice at the Bethel altar and that which we read of in Sodom on the night before the destruction of that city. That divergence was not caused by any single volcanic upheaval of passion, but by gradual defection. We have the key to it in the question addressed by Lot to the angel, when, asking to be allowed to flee into Zoar, he said, “ Is it not a little one?” Depend upon it, that was not the first time Lot reasoned in such a way. Most likely he did so on the very occasion of this first fatal choice. He saw Sodom in the plain, but he said within himself, “ I need not go into the city, I can always keep myself secluded,” and promising this to himself he pitched toward Sodom. But after a time he became accustomed to the men of the place. He saw many advantages in the protection of their walls, as compared with his defenceless nomad life. Thus the temptation to go into the city, which he would at first have repelled from him with scorn, was entertained, and concerning it also the old argument was used--“ No doubt the city is wicked, but I need not mingle with the inhabitants, and when I come to balance the matter I must not let a little thing like that prejudice blind me to my own interests” ; and in this way he went into Sodom. In a similar manner he came to allow intermarriages between the families of the city and his own. All this illustrates the deceitfulness of sin. No one ever became very wicked all at once. The descent of the road that leadeth to destruction is made in single steps, and these not on a clear and well-marked staircase, but on an incline which seems to be but little out of the horizontal line. Be on your guard against the first temptation, and whenever an evil pleads with you, saying, “ Am I not a little one?” III. THE OF AGAINST SIN ONE’ S EARTHLY LIFE. Every time of life has its peculiar dangers. There are, as medical men will attest, certain critical ages at which the bodily constitution seems to pass through a severe ordeal, so that it either yields in death, or comes out unharmed; and what the issue shall be depends, under God, very much on what the person’ s daily habits have been. If he have been what is called a fast, free liver, there is little likelihood that he will weather the storm; but if he have been moderate in all things, there is the greater probability that he will round the cape. Now it is similar in spiritual life. There are seasons of greater danger than others to the best interests of the soul. Youth is a perilous season, but the noon and afternoon of life are beset with dangers as great as its morning, and our only safety lies in perpetual vigilance. It is pitiful to think how often character deteriorates in later life. You cannot read of Noah without reflecting that the glorious reputation of a long career may be thrown into shadow at the last by a besetting sin. You cannot study the life of David without remarking how the purity of his character is eclipsed by the darkness of a sin which was that, not of a youth, but of a man past the meridian of his age. Ye men of middle life, and you who are verging toward old age, be on your guard. Remember Lot! and beware of allowing your conscience to be blunted with iniquity. Above all, beware of that seductive sin which is the parent of so many more--intemperance. (W. M. Taylor, D. D.)Lot’ s loss Lot lost-- 1. The society of his best friend. 2. His intense hatred toward wickedness. 3. A due regard for the spiritual welfare of his family. 4. Religious influence over men. 5. His property. 6. Influence over his own children. 7. His children. 8. His wife. 9. His good name. (John A. Ewalt.)Lot’ s lot A rough shell may hold a pearl, remarks Dean Law. There may be silver amongst much dross. Life may exist within the stem when leaves are seared and branches dry. The spring may yet be deep, while waters trickle scantily. A spark may live beneath much rubbish. So many heirs of glory live ingloriously. Heaven is their purchased rest, but their footsteps seem to be downward. In their hearts there is incorruptible seed, but sorry weeds are intermixed. They are translated into the kingdom of grace, but still the flesh is weak. (W. Adamson.)Godless gain 1. A godly man in a rural village in Suffolk, where for generations the people had been highly favoured with a succession of earnest “ winners of souls” to Christ, tempted by the offer of higher wages and greater scope in London, left his home and took up his residence in an ungodly neighbourhood in the East End. But the higher wages and greater scope were very quickly outweighed by the corruption of his children, etc. 2. Even religious men, says Robertson, sometimes settle in a foreign country, notoriously licentious, merely that they may increase their wealth. But very soon they find to their cost that God has terrible modes of retribution. In the choice of homes, of friends, and in alliances, he who selects according to the desires of the flesh lays up in store for himself many troubles and anxieties. Such was Lot’ s experience. 3. How frequently, remarks Blunt, have men found that their greatest disquietudes and troubles have been the fruits of their own selfish selectings. Often that “ vale of Siddim” which they have most anxiously coveted, has been the wellspring from whence has flowed the bitter waters of sorrow and distress. Far better, if God tries us by putting a blank paper into our hands, to fill in our free choice, humbly to refer the choice back to Him. (W. Adamson.)A commendable choice Mahomet, the false prophet, on viewing the pleasurable and delicious situation of Damascus, would not enter the city, but turned away from it with this exclamation: “ There is but one paradise for man; and I am determined to have mine in the other world.” Mutatis mutandis--“ making the necessary changes” of our position--how becoming for a Christian is such language in time of temptation. (Bishop Horne.)The great mistake of Lot’ s life He is the type of that very large class of men who have but one rule for determining them at the turning points of life. He was swayed solely by the consideration of worldly advantage. He has nothing deep, nothing high in him. He recognizes no duty to Abram, no gratitude, no modesty; he has no perception of spiritual relations, no sense that God should have something to say in the partition of the land. Lot may be acquitted of a good deal which at first sight one is prompted to lay to his charge, but he cannot be acquitted of showing an eagerness to better himself, regardless of all considerations but the promise of wealth afforded by the fertility of the Jordan valley. He saw a quick though dangerous road to wealth. There seemed a certainty of success in his earthly calling, a risk only of moral disaster. He shut his eyes to the risk that he might grasp the wealth; and so doing, ruined both himself and his family. The situation is one which is ceaselessly repeated. To men in business or in the cultivation of literature or art, or in one of the professions, there are presented opportunities of attaining a better position by cultivating the friendship or identifying oneself with the practice of men whose society is not in itself desirable. We fancy perhaps that to refuse the companionship of any class of men is pharisaic; that we have no business to condemn the attitude towards the Church, or the morality, or the style of living adopted by any class of men among us. This is the mere cant of liberalism. We do not condemn persons who suffer from smallpox, but a smallpox hospital would be about the last place we should choose for a residence. Or possibly we imagine we shall be able to carry some better influences into the society we enter. A vain imagination; the motive for choosing the society has already sapped our power for good. Many of the errors of worldly men only reveal their most disastrous consequences in the second generation. Like some virulent diseases they have a period of incubation. Lot’ s family grew up in a very different atmosphere from that which had nourished his own youth in Abram’ s tents. An adult and robust Englishman can withstand the climate of India; but his children who are born in it cannot. And the position in society which has been gained in middle life by the carefully and hardily trained child of a God-fearing household, may not very visibly damage his own character, but may yet be absolutely fatal to the morality of his children. Lot may have persuaded himself he chose the dangerous prosperity of Sodom mainly for the sake of his children; but in point of fact he had better have seen them die of starvation in the most barren and parched desolation. And the parent who disregards conscience and chooses wealth or position, fancying that thus he benefits his children, will find to his life-long sorrow that he has entangled them in unimagined temptations. But the man who makes Lot’ s choice not only does a great injury to his children, but cuts himself off from all that is best in life. We are safe to say that after leaving Abram’ s tents Lot never again enjoyed unconstrainedly happy days. The men born and brought up in Sodom were possibly happy after their kind and in their fashion; but Lot was not. His soul was daily vexed. You cannot forget the thoughts you once had, the friendships you once delighted in, the hopes that shed brightness through all your life. You cannot blot out the ideal that once you cherished as the most animating element of your life. Every day there will be that rising in your mind which is in the sharpest contrast to the thoughts of those with whom you are associated. You will despise them for their shallow, worldly ideas and ways; but you will despise yourself still more, being conscious that what they are through ignorance and upbringing, you are in virtue of your own foolish and mean choice. There is that in you which rebels against the superficial and external measure by which they judge things, and yet you have deliberately chosen these as your associates, and can only think with heart-broken regret of the high thoughts that once visited you and the hopes you have now no means of fulfilling. (M. Dods, D. D.)Lot the self-seeker I. LOT’ S EARLY YEARS were spent in Ur of Chaldea, northeast of Damascus. His father, Haran, died while he was yet a youth of tender years, and he was placed in the family of his uncle Abraham, who appears ever to have acted towards him the part of an affectionate father; while Sarah, the wife of Abraham, is supposed to have been the sister of Lot. To have been the foster son and companion of so royal a man as Abraham was a privilege which ought to have left a stamp of distinction on the young man that no after-years could efface. II. Let us look at LOT’ S CHOICE in its nature and results, and learn the character and end of the self-seeker; remembering, meanwhile, the representative character of Lot, and gathering lessons of wisdom from the ashes of his ruined hopes. 1. First, then, there was in that choice, as there ever is in the conduct of the self-seeker, a disregard of delicate moral obligations and the interests of others involved. 2. But in this choice of Lot was also a disregard of his own highest interests. He seems not to have paused to consider the effect of his decision upon his own character and future well-being. The material good in that tempting scene blinded his eyes to every other good, and to the dangers of the choice. It is related in ancient history that the inhabitants of Oenoe, a town upon a dry island in the vicinity of Athens, bestowed much labour to draw into it a river to water it and make it more fruitful. But when the work was completed and the passages were all opened, the water came rushing in so furiously that it overflowed the whole island and drowned all the people. So, in the accomplishment of their ambitious ends, men do not pause to consider contingent results: and when the channels of desire are fully open and the long looked for tide of prosperity rises, lo! its streams come rushing in with a fearful, fatal force, whelming the soul in ruin and destruction. 3. Lot may have flattered himself that he had made a capital choice; let us see what it involved. (1) Separation from a devoted friend and benefactor. He might have remained in such proximity to Abraham as to have shared his companionship and counsel. It is a critical day for a young man when he severs his connection with the friends of his early years. (2) He not only separated himself far from Abraham, but became the companion of the wicked Sodomites. (C. H. Payne, D. D.)Pitching our tents towards Sodom Alypius, a friend of St. Augustine, had a great horror of the bloody combats of gladiators, one of the favourite amusements of that age. Being urged by his companions to be a spectator of these brutal sports, he obstinately refused, and they drew him to the amphitheatre against his will. All took their seats, and the games began. Alypius resolutely shut his eyes that he might not witness the horrible spectacle. “ Would to God,” said Augustine, “ he had also stopped his ears!” Hearing a piercing cry, curiosity got the better of him, and he incautiously opened his eyes to see what had happened. One of the gladiators had received a dreadful wound; but no sooner had Alypius discovered the bloody stream issuing from the wretch’ s side, than his finer sensibilities were blunted, and he joined in the shouts and exclamations of the noisy mob about him. From that moment he was a changed man--changed for the worse; not only attending such sports himself, but urging others to do likewise. Very trifling circumstances show the bent and bias of our minds. A feather, floating on the breeze, may indicate the direction of the wind which is to determine the fate of a squadron, and involve the downfall of an empire. Something closely allied to this may be observed in the moral world. Traits of character, and prevailing tendencies of mind and heart, are distinctly marked by actions which, in themselves, are the merest trifles. When the sacred penman tells us that after Lot’ s unwise separation from Abraham he “ pitched his tent toward Sodom,” we discover much more in the simple statement than appears on the surface. It would be simply absurd to pass a sweeping censure upon the world, and its pursuits and pleasures; for these, within lawful limits, are well and right. No one in his senses, however, will deny that there is such a sin as worldliness, and it is one which all consistent Christians will strive to keep clear of. Worldliness, be it remembered, is determined by the spirit of our lives, rather than by the objects which occupy us. There may be much apparent conformity to the world, without any real violation of the Divine law or neglect of duty. The Lord Mayor of London, who, while presiding over the festivities of Guildhall, withdrew long enough from the scene of gaiety and splendour that he might attend family worship in his own house, was an example of a good man living in the world without yielding to evil influences or forgetting his higher obligations to God. Our daily papers often contain advertisements like this: “ Wanted, a boy to attend bar!” It might as well read, “ Wanted, a boy to be ruined, body and soul.” Let the bright, earnest lad, standing on the threshold of life, shun such tempting offers as this! Even the innocent pleasures of the world, if found amongst evil associations are not as the waters of the Nile, leaving, when they are gone, the germs of fertility and beauty to bud and blossom, and causing the heart to rejoice; but like those unwholesome streams, polluted by the washings of poisonous minerals, depositing the seeds of disease and death for all who taste them. It may be a question of life, or death, with us--the life, or death, of the soul--whether, in any of these ways, we have pitched our tent toward Sodom. (J. N. Norton, D. D.)Lot’ s choice The well-watered plain of Jordan is a great prize for any man, and Lot has made sure of it. His estate is large, and is favoured by the sun and the clouds. Is there, then, any drawback? Read: “ But the men of Sodom were wicked and sinners before the Lord exceedingly.” A great estate, but bad neighbours! Material glory, but moral shame! Noble landscapes, but mean men! But Lot did just what men are doing today. He made choice of a home, without making any inquiry as to the religious state of the neighbourhood. Men do not care how poor the Church is, if the farm be good. They will give up the most inspiring ministry in the world for ten feet more garden, or a paddock to feed an ass in. They will tell you that the house is roomy, the garden is large, the air is balmy, the district is genteel, and if you ask them what religious teaching they will have there, they tell you they really do not know, but must inquire! They will take away six children into a moral desert for the sake of a garden to play in: they will leave Paul or Apollos for six feet of greenhouse! Others again fix their tent where they can get the best food for the heart’ s life; and they sacrifice a summer house that they may now and again get a peep of heaven. (J. Parker, D. D.)Self-choice Lot chose for himself. He took things into his own hands, and put himself at the head of his own affairs. What became of his management we shall see presently. He asked no blessing; will the feast choke him? He sought no advice; will his wisdom mock him and torment him bitterly? He snatched at good luck; will he fall into a pit which he did not see? O my soul, make no model of this fool for thine own guidance. Perhaps his honour is but for a moment. Commit thy way unto the Lord, and choose nothing for thyself. In all thy ways acknowledge Him and He will direct thy paths. Oh rest in the Lord and wait patiently for Him. Seek not high things for thyself, nor take thy life into thine own keeping. O my soul, I charge thee live in the secret of Christ’ s love. Walk in the way of the Lord: seek Him always with eager heart, and whether the road be long or short, rugged or plain, it will lead thee into the city where the angels are, and the Firstborn, and the loved ones who left thee long ago. (J. Parker, D. D.)Riches or heaven? Mrs. Jameson gives a very pretty apologue relating to St. John, which is sometimes included in a series of subjects from his life. Two young men, who had sold all their possessions to follow him, afterwards repented. He, perceiving their thoughts, sent them to gather pebbles and faggots, and on their return changed these into money and ingots of gold, saying to them, “ Take back your riches, and enjoy them on earth, as you regret having exchanged them for heaven!” This story is represented on one of the windows of the cathedral at Bourges. The two young men stand before St. John, with a heap of gold on one side and a heap of stones and faggots on the other. Genesis 13:13 But the men of Sodom were wicked The ministry of nature We here behold the wickedness of man in strange conjunction (verse10) and contrast with the beauty of nature. I. HUMAN AS BY THE LIGHT OF NATURE. 1. The wealth of nature, and the poverty of man. 2. The cleanliness of nature, and the filthiness of man. 3. The order of nature, and the lawlessness of man. 4. The generosity of nature contrasted with the selfishness of man. 5. The joy of nature contrasted with the misery of man. II. THE OF NATURE TO RESTORE MAN TO PIETY AND . Consider-- 1. Those nations which dwell amid specially fair or splendid scenery. We have a striking illustration of the moral inefficiency of natural scenery in the text. The land is “ as the garden of the Lord.” But the people? South speaks of sinners: “ Who first turn grace, and then nature itself, out of doors.” This is descriptive of the inhabitants of this beautiful land. Again, we have an example in the Canaanites. And have we not examples in modern times of the inefficacy of nature to exalt man? The magnificent South Sea Islands and their inhabitants. Everywhere the glory of nature is stained with the scarlet of human sin, and nature can do nothing to purge that stain away. Or, consider-- 2. Those individuals who live in special communion with mature. The sailor, the shepherd, the peasant--are these remarkable for refinement of taste or morals? We think not. But it may be said that these are only door keepers of the Palace Beautiful; well then, what of the High Priests, who draw near the inmost shrines of nature? The poet, the painter, the philosopher--what of these? Are these exceptionally good? We think the common verdict would be against them. No. The great and glorious globe is impotent to regenerate. It charms the eye, feasts the imagination, but it has no power to reach the deep places of our nature and fill us with purity and strength. Nature may make a good man better, but it cannot make a bad man good. III. THE NEED AND OF THE GOSPEL. The lovers of nature remain corrupt and workers of iniquity, but the gospel changes the hearts and lives of those who accept it. 1. There is a lesson here for those who wish to substitute science for the Scriptures. Science, we are told, is to refine, moralize, spiritualize the people. Much of this is delusive. Scientific and philosophic knowledge has no power of itself to create right and truly religious feeling. 2. Another lesson is here for those who wish to open museums and picture galleries on Sunday. Contemplating marbles and pictures, do men gain the whiteness of the one or the beauty of the other? Let the moral statistics of Paris and Rome answer. 3. A final lesson is here for those who seek to substitute the temple of nature for the temple of grace. (W. L. Watkinson.)Flee from unholy company Darest thou come where such ill scents are to be taken as may soon infect thy soul? Of all trades, it would not do well for the collier and the fuller to live together. What one cleanseth the other will blacken and defile. The Spirit of God hath not washed thee clean, that thou shouldst run where thou will be made foul. (W. Gurnall.)Shunning evil It is related of William S. Stockton, the father of Frank Stockton, that he would cross to the sunny side of the street on a hot summer’ s day so as to avoid the shadow of the Arch Street Theatre, such was his intense hatred of it. (H. O. Mackey.)Evil to be shunned Sir Peter Lely once said he never looked at a bad picture if he could help it, as he found it “ tainted his own pencil.” (H. O.Mackey.)Wicked companions The impious lives of the wicked are as contagious as the most dreadful plague that infects the air. When the doves of Christ lie among such pots, their yellow feathers are sullied. You may observe that in the oven the fine bread frequently hangs upon the coarse, but the coarse very seldom adheres to the fine. If you mix an equal portion of sour vinegar and sweet wine together, you will find that the vinegar will sooner sour the wine than the wine sweeten the vinegar. That is a sound body that continues healthful in a pest house. It is a far greater wonder to see a saint maintain his purity among sinners than it is to behold a sinner becoming pure among saints. Christians are not always like fish, which retain their freshness in a salt sea; or, like the rose, which preserves its sweetness among the most noisome weeds; or, like the fire, which burns the hottest when the season is coldest. A good man was once heard to lament “ that, as often as he went into the company of the wicked, he returned less a man from them than he was before he joined with them.” The Lord’ s people, by keeping evil company, are like persons who are much exposed to the sun, insensibly tanned. (T. Secker.)Danger of contamination Sophronius, a wise teacher, would not suffer even his grown-up sons and daughters to associate with those whose conduct was not pure and upright. “ Dear father,” said the gentle Eulalia to him one day when he forbade her, in company with her brother, to visit the volatile Lucinda, “ you must think us very childish if you imagine that we should be exposed to danger by it.” The father took in silence a dead coal from the hearth, and reached it to his daughter. “ It will not burn you, my child; take it.” Eulalia did so, and behold her beautiful white hand was soiled and blackened, and, as it chanced, her white dress also. “ You cannot be too careful in handling coals,” said Eulalia, in vexation. “ Yes, truly,” said the father. “ You see, my child, that coals, even if they do not burn, blacken; so it is with the company of the vicious.” (From the German.) Genesis 13:14-18 All the land which thou seest, to thee will I give it, and to thy seed forever The saints comfort in solitude I. THE DIVINE VOICE IS MORE HEARD. 1. We need this consolation to confirm our faith. 2. We require a renewed sense of the Divine approval. 3. We require comfort for the evils we have suffered on account of religion. II. THE DIVINE ARE MORE CLEARLY . 1. We are more free to survey the greatness of our inheritance. 2. We have an enhanced idea of the plentifulness of the Divine resources. III. WE ARE LED ON TO THE OF LIFE. 1. Our senses deceive us. 2. Our youthful hopes deceive us. Let us learn, then, that “ there is nothing sure but heaven.” IV. THE SPIRIT OF IS . 1. When God speaks to the soul, our sense of reverence is deepened. 2. When God speaks, our sense of duty is deepened. (T. H. Leale.)I. GOD ALWAYS COMES NEAR TO HIS ONES. God’ s promise to Abraham II. GOD WILL DO BETTER FOR THOSE WHO TRUST HIM, THAN THEY COULD DO FOR . III. GOD BIDS US HIS GIFTS (Genesis 13:17). (F. B. Meyer, B. A.)Abraham’ s reward 1. Saints who hang loose, and are indifferent for the world, have the best appearance of God. 2. God is not forgetful to comfort His, who are willing to bear injuries from men for His sake. 3. God hath a speech to make His own to understand His mind. So God said to Abram. 4. When creature comforts leave God’ s servants, usually He comes Himself to them. 5. God singles out souls to whom He speaks comfortably in His promises; a stranger intermeddleth not with their joy. 6. Sensible demonstrations God sometimes affords of future mercies unto His. 7. Large bounds God hath allowed for the typical inheritance of His Church here, which note larger in the heavenly Canaan. 8. God’ s demonstration of mercies sometimes precedes His donation and infers it (Genesis 13:14). 9. God is free and full in allotting the inheritance of His Church. 10. Jehovah hath what He giveth, therefore He giveth surely; He cannot deceive. 11. God’ s promise to Abram is fulfilled to his seed, through many generations. 12. God hath His ever in making covenant with His people according to His will; which it concerneth God’ s covenanted ones to know (Genesis 13:15). (G. Hughes, B. D.)Earth taken with meekness There is nothing lost by meekness and yielding. Abraham yields over his right of choice: Lot taketh it. And, behold, Lot is crossed in that which he chose, Abraham blessed in that which was left him. As heaven is taken by violence, so is earth with meekness. And God (the true Proprietary) loves no tenants better, nor grants larger leases to any, than the meek. (J. Trapp.)The Christian’ s wealth consists in God’ s promises Men use to reckon their wealth, not by what ready money they have only, but by the good bonds and leases they can produce. A great part of a Christian’ s estate lies in bonds and bills of God’ s hands. (J. Trapp.)God’ s promise unchangeable In commercial crises, manhood is at a greater discount than funds are. Suppose a man had said to me last spring, “ If there comes a pinch in your affairs, draw on me for ten thousand dollars.” The man said so last spring, but I should not dare to draw on him this autumn. I should say, “ Times have changed; he would not abide by it.” But God’ s promises are from everlasting to everlasting; and He always stands up to them. There never was a run on heaven which was not promptly met. No creature in all the world, or in lying, audacious hell, shall ever say that he drew a draft on heaven and that God dishonoured it. (H. W.Beecher.)I will make thy seed as the dustGod’ s word of promise to Abram 1. Promise to promise, seed to land, God adds to His covenanted friend Abram, for his good. 2. God’ s word of promise calleth things that are not, as if they were that is, puts into being what is not. 3. God’ s word of promise putting into being is irreversible. He speaketh and doth it. 4. Innumerable issues, as the dust, sand, and stars, can God raise out of dead bodies (Hebrews 11:22). 5. Children are God’ s gift, when and to whom He pleaseth (Psalms 127:1-5). 6. Man’ s reach of understanding is too shallow to compass the works of God’ s promise (Genesis 13:16). (G. Hughes, B. D.)Walk through the land Lessons 1. Double demonstrations of mercies, and double promises, will God give for the support of the faith of His servants. 2. God enjoins experience sometimes for the help of faith in His promises. 3. God would have His saints reach the utmost dimensions of His promises Ephesians 3:19). 4. God showeth good things to His people which He purposeth to bestow on their succeeding generations. 5. God’ s promise to the head is performed in the seed. 6. Free promise should provoke souls to get experience of the good things to come. (G. Hughes, B. D.) Genesis 13:18 Abram removed his tent, and came and dwelt in the plain of Mature, which is in Hebron, and built there an altar unto the Lord.Mamre Mamre is the first village that comes before us distinctly in any authentic history. If Ararat was the cradle of the races of our world, Mamre was the cradle of the Church. I. MAMRE WAS A CHURCH AMONG THE TREES. II. IT WAS A REFUGE FOR FAITH. Abraham and the patriarchs were emigrants; they left for the honour of God. The East is full of traditions concerning Abraham and his hatred to idolatry, and how he forsook the worship of the fire and the sun. He had come from the neighbourhood where the Babel society was founded--faith, not in God, but in bricks--it had all ended in confusion, but the sacred memories of Mamre, where Abraham reared an altar to the Lord, these linger and send out their influence still. A high faithfulness ruled the life of Mature, the life of domestic piety--the first story given us of the life of faith, where Abraham raised an altar and called upon the name of the Lord. III. The village of Mamre was THE VILLAGE OF SACRED PROMISE. What night was that, when among its moorlands the Lord appeared unto Abraham in a vision and consecrated those heights by the glowing promises which we still recognize as true? In that little mountain hamlet was given the promise of the Messiah’ s reign. IV. Mamre: WHAT GUESTS CAME THITHER? Here was that great entertainment made, “ where,” says quaint Thomas Fuller, “ the covert of the tree was the dining room, probably the ground the board, Abraham the caterer, and Sarah the cook; a welcome their cheer; angels, and Christ in the notion of an angel, their guests.” V. At Mamre are THE OLDEST GRAVES OF THIS EARTH--among them the grave of Abraham, the friend of God. (E. Paxton Hood.)Abram’ s altar Abram’ s altar was intended-- 1. As a public profession of religion in the midst of enemies. 2. As a constant memorial of God’ s presence. 3. As a tribute of gratitude for His mercies. 4. As expressing a sense of obligation to His love, and a desire to enjoy His presence. 5. As a sign of his determination to be fully dedicated to God. (T. H.Leale.)Lessons 1. Faith gives immediate obedience unto God’ s advice. 2. Grace will untent souls anywhere, to go where God will have them. 3. God sometimes scatters brethren in the Church to carry saving knowledge to strangers; so here with Abram’ s motions. 4. God sometimes makes the places of His Church’ s habitation memorable. 5. The faithful cannot sit down quietly in any place without God. 6. God’ s promise draweth out the saints’ worship of, and sacrifice to, Him. 7. Saints’ worship is such as is instituted by God only, a single altar. 8. God’ s faithful ones desire to instruct others in the worship of God, so Abram to Mamre. 9. Jehovah terminates all his saints’ worship and obedience. It is all to Jehovah (Genesis 13:18). (G. Hughes, B. D.)Hebron From Bethel, Abraham travelled southward till he pitched his tents in the oak grove of Mamre, at Hebron, situated in a cool and elevated region, and commanding a fertile region; about twenty-two Roman miles south of Jerusalem, and belonging to the later territory of Judah. Hebron was one of the oldest towns of Palestine; it was built seven years before Tanis in Egypt; and was early the residence of a heathen king. However, it was, by Joshua, appointed as one of the cities of refuge, and assigned to the Levites; it thus assumed the character of a holy town where vows were taken and performed; and David chose it as his abode when he was king of Judah, during seven years and a half. These circumstances suffice to explain the interest evinced for Hebron in the history of the patriarchs; Abraham resided here when the angels made him the happy announcement of the birth of a son; here he acquired the first territorial property in Canaan; and here was the burial place of himself, of Isaac, and of Jacob, of Sarah, Rebekah, and Leah. The town was, therefore, appropriately distinguished by the erection of an altar (verse 18). Later, it was fortified by Rehoboam among many other cities; it is still mentioned after the exile; it then belonged to the Idumeans, who were, however, expelled from it by Judas Maccabaeus; in the Roman war, it was captured and burnt by the enemies, without, however, being destroyed. In the period of the Crusades, after having, for a time, suffered from heavy attacks, it was made the seat of the bishopric of St. Abraham (in 1167), but returned already in 1187 into the possession of the Moslems, who have ever since retained it, though it was several times assailed and plundered by rebellious pachas or lawless chiefs. In the fifteenth century, it was distinguished by a magnificent hospital and general charity for the distribution of bread and other necessaries to strangers. The present Hebron is a large village rather than a town; it counts among its inhabitants about a hundred Jewish families, living together in a separate quarter; as, in fact, Jews, though often ill-treated, oppressed, and insulted, seem always to have lived in the town, with few interruptions; but it is not unimportant in its commerce, though it is chiefly celebrated for its glass works, which form the principal articles of export. It is surrounded by elevations, containing the highest peaks in the range of the mountains of Judah. Its blooming vicinity, with its vineyards and orchards, its wells, its rich pastures and numerous flocks and herds, is one of the proofs that the care of the agriculturist may still convert Palestine’ s desolation into smiling prosperity. The tombs of the patriarchs and of their wives, situated at the eastern end of Hebron on the slope of a ravine, attracted continually the visits of travellers; over the cave of Machpelah, called Al Magr by the Arabians, and surrounded by a high and strong wall, a mosque was erected which the Moslems regard as one of the four holiest sanctuaries of the world, from which Christians are excluded, and which stratagem only has enabled a few Europeans to enter. The town itself was, from that structure, called the Castle of Abraham, and received, therefore, from the Mohammedans the name of Bet El-Khalil, that is, the house of the “ Friend of God,” which is the honorary title given to Abram by the Arabians. (M. M. Kalisch, Ph. D.). Genesis 14:1-12 These made war The first war on record I. AS TO ITS MOTIVES. 1. Ambition. 2. Plunder. 3. The desire to recover lost sovereignty. II. AS TO THE OF ITS SUCCESS. From the failure of human foresight, and the endless complications of events, it may happen that the battle is not always to the strong; still there are general conditions of success. Some of these may be seen in the instance before us. 1. By depriving the enemy of all friendly help. 2. By favourable physical conditions. 3. By moral causes. III. AS TO ITS RESULTS. 1. That men often suffer who take no part in the quarrel. 2. That the vanquished do not always benefit by the discipline of adversity. (T. H. Leale.)Hints for teaching I. See here an example and contrast of AND LAWFUL WAR. Chedorlaomer and Abram both went to war: but the former did so from pride, covetousness, and hatred to his neighbours; the latter from love to his neighbour, pity for the innocent captives, affection for his kindred, and zeal for right. The outward act was the same, but the motives as different as light and darkness. But could not God have delivered Lot and the other captives without Abram’ s interference? Certainly; but God commonly works by means, not by miracle; and this was the means He chose, to humble the pride of the oppressor, to deliver the injured, to exercise the faith and courage and energy of Abram and his servants, and to put honour on Abram. War is always a dreadful thing; it must also be a most wicked thing, except only when the great law of love to our neighbour requires it 1 Kings 8:44; Judges 6:12; Judges 6:14; Judges 6:16; Romans 13:4). II. is one of the most remarkable OLD TYPES OF CHRIST (see Psalms 110:4; Zechariah 6:11-13; Hebrews 6:20; Hebrews 7:1-3). By this I understand, not that Melchizedek personally, during his lifetime, was a type of Christ to Abram or his contemporaries; but that the history of Melchizedek’ s interview with Abram is so recorded, by Divine inspiration, as to supply an image of Christ. The type lies not in the man, but in the Scripture record. St. Paul expresses this by saying he was “ made like unto the Son of God,” i.e., made in the history a figure of Him. In his names and title, “ King of righteousness” and “ King of peace” (Isaiah 9:6; Isaiah 11:4; Isaiah 32:1; Isaiah 32:17). (The Congregational Pulpit.)War I. THE . 1. Their names suggestive of character. Heads of savage and wandering tribes; having their headquarters in the plain of Shinar and neighbourhood. 2. Cause of this recorded war not given. Probably to be referred exclusively to the cause stated (James 4:1). Doubtless plunder and tribute the chief objects sought. 3. Falling upon the kings of the plain, most probably by surprise, they were victorious. Levied tribute and returned. 4. Tribute paid during twelve years; declined in the thirteenth year. By this time the kings of the plain thought they were strong enough to resist; had probably organized resistance. 5. Chedorlaomer and his confederates march to enforce payment, taking and plundering various cities on their way (Genesis 14:5-7). 6. Battle of the Vale of Siddim. The kings of the plain hemmed in and destroyed. The nature of the ground facilitating their overthrow. II. THE CAPTURE OF LOT. 1. He was in Sodom when it was taken (Genesis 14:11-12). He now suffers the penalty of his folly. “ He that soweth to the wind shall reap the whirlwind.” 2. Perils arising from worldly choice and ungodly companions. Young people often suffer through their companions. Lot lost the property for the increase of which he was so anxious. He trusted more to the strong walls and untried friends in Sodom than in the living God. “ This their way is their folly.” 3. A hopeless captivity and poverty are now before him. From what quarter could he expect deliverance? III. THE BRAVERY OF ABRAM. 1. He hears the news. 2. Summons his confederates. This an alliance for mutual protection and defence. 3. Collects and arms his trained servants. These, with the retainers of his friends, make a numerous band. 4. Marches in pursuit of Chedorlaomer. Might have abandoned Lot to his fate. Hurries through the country and overtakes the spoilers and their captives at Daniel 5. The night attack. Surprise of Lot. Abram to the rescue. The forces divide, that the enemies’ camp may be attacked from various sides at once. Consternation and rout of the confederate kings of the east, and the rescue of Lot. 6. The kings not only routed, but pursued and slain. A guarantee of freedom in the future from molestation. LEARN--I. Evils of war; desolation carried through a great country and into many cities and homes. The innocent perish with the guilty. II. Results of thoughtless choice of home and friends. III. Friend in need is a friend indeed. Abram prosperous does not abandon Lot in adversity. IV. Jesus, the great conqueror, delivers our captive souls. (J. C. Gray.)The battle of the kings Melchizedek I. IN ITS LITERAL ASPECTS, WE SHALL THE OF ABRAHAM’ S ; HIS SPIRIT AND CONDUCT IN IT; AND HIS AFTER IT. 1. The occasion. It was necessary that depredators should be kept in check, and the plan adopted by Abraham was the only one possible in that age. Abraham was not actuated by love of conquest or desire of gain, still less by a spirit of revenge. He merely sought to deliver those who had unjustly been made captives, and to recover stolen property. His functions, as warrior, were essentially those of our modem police. It seems impossible to find fault with his conduct in entering on such an expedition; and thus far it would be easy to show the allowability and even the duty of engaging in defensive war. You will also see how piety and faith do not unfit a man for the active duties of life; or even for bold and heroic enterprises, when these come in the way of duty. Religion does not unman us. It does not make us effeminate, or cowards. Rather, it ennobles and strengthens our whole nature. 2. Abraham’ s conduct in the fight. It was distinguished by generosity, valour, prudence, righteousness, and faith. It is not hard to account for his victory. 3. His behaviour after it. We see this in his conduct toward Melchizedek; and in his conduct toward the king of Sodom. He presented to God a tithe of all the spoils, which at once displayed his piety, and rebuked the idolatry of the inhabitants of the cities of the plain. From motives of piety, we may explain his conduct to the king of Sodom. He refused any reward for ills services. This he did, in order to evince the purity of his motives; also in order to avoid undue fellowship with idolaters. This behaviour was the more necessary because of the false position in which Lot had placed himself. And here we see the folly of mingling closely with the ungodly. Lot could not rebuke the Sodomites, for why had he come to live among them? Neither did he gain anything, but lost much, by preferring their country on account of its wealth and fertility. II. APPLY IT TO OUR HISTORY. 1. The believer is called to fight against many foes. This is not a fiction, but a reality; nor is this a despicable, but a most important species of conflict. Our enemies are spiritual spoliators. 2. Let us consider the spiritual Melchizedek, and our relation to him. 3. See in this history how far God notices the wars and commotions of the world. Only so far as they stand connected with the history and welfare of His people. We should do well to cultivate the same spirit; and judge of all events by the light of the Word of God. And then we shall be better able to comprehend the real importance of mundane changes and events; while we learn to be patient and hopeful under all adverse circumstances, for we know that God will take care of us; and the path of duty will be the path of safety. (The Congregational Pulpit.)War Prince Eugene, speaking of war, said, “ The thirst of renown sometimes insinuates itself into our councils, under the garb of national honour. It dwells on imaginary insults; it suggests harsh and abusive language; the people go on from one thing to another, till they put an end to the lives of half a million of men. A military man becomes so sick of bloody scenes in war, that in peace he is averse to recommence them. I wish that the first minister, who is called to decide on peace and war, had only seen actual service.” (J. Parker, D. D.)The Salt Sea The Dead Sea a special memento of the doom that awaits the wicked Near the southeast corner of Palestine is a body of water more remarkable in some respects than any other on the earth. Though the Jordan is annually pouring a vast quantity of fresh water into this remarkable lake, its own water is intensely salt, exceeding in saltness that of the ocean; and so great is its specific gravity that “ one floats easily on its surface, as if reclining on a couch.” He who bathes in it can, as Mr. Stephens affirms, lie on the water and read or even sleep; but when he comes out, his body will smart and burn, and he will find himself partially incrusted with salt. This mysterious lake has no visible outlet, and yet, strange to say, it never overflows. By means of evaporation it preserves nearly the same level throughout the year. No vessels are seen on its bosom, no fish are found darting through its saline waters, and neither grass nor flowers nor green trees are found in its immediate vicinity. A silence like that of the tomb broods over it, and its entire aspect is dreary, dismal, and desolate in the extreme. In view of these facts, it is not strange that what in our text Moses calls “ the Salt Sea” should in modern times be denominated the Dead Sea; for, perhaps, no better emblem of death and desolation could be found on the face of the globe. But has this mysterious sea always existed? Has the gloom and desolation that now marks the spot always reigned there? Ah, no! The spot now occupied by the Salt Sea was once a part of the fertile valley of the Jordan; and the tramp of armed men was once heard where now an almost unbroken silence prevails. What has produced this marvellous change? What throe of nature, what mighty power, has transformed the Vale of Siddim into a salt, sluggish, unnavigated lake, having naught but its history to render it attractive? The answer is found in Genesis 19:24-25. So filthy and unutterably loathsome had the doings of the Sodomites and their neighbours become, that God saw fit not only to put an end to their vile career, but to make the very spot they occupied, the very cities they dwelt in, a visible and abiding monument of His abhorrence of sin, and of what all who persist in sin have to expect. He saw fit to convert a fertile and populous valley into a scene of desolation and ruin; to bury beneath the waters of the Dead Sea a tract of earth which its inhabitants had so awfully defiled. God’ s object in all this was, to “ make them an ensample unto those that after should live ungodly.” And to render the lesson more effectual, He chose to set up, on the spot once occupied by those cities, a striking remembrance of their wickedness, and of the vengeance that overtook them. As a tombstone reminds us of our mortality, or as a rainbow reminds us of a deluged world, so should the Dead Sea, whether actually seen or only thought of, prove an impressive memento of “ the wrath to come.” Hear its warning voice, ye worldlings and sensualists, and become wise! else a desolation will soon overtake you that is far gloomier and more terrible than that which now broods over the buried cities of the plain. (T. Williston.)They rebelledLessons 1. Ambition delays no time: when it hath power to revenge any affronts against it. Prom the time considered with the assailants. 2. Usually unjust rebellions are followed with severe destructions, and that speedily. 3. Ambition labours to get confederates and engage them with itself for its own ends. 4. Usurping ambition when it is powerful is very cruel, smiting, killing. 5. Ambitious oppressors spare not nations in their power. They destroy nations not a few. Such is the rant of the Assyrian (Isaiah 37:1-38). 6. Usurping tyrants pursue after blood when they have once tasted it. 7. God’ s overruling providence maketh wicked men execute vengeance upon each other for their wickedness. 8. Ambitious usurpers destroy all that is in their way to their unjust ends (Genesis 14:5-7). (G. Hughes, B. D.)Kiriathaim Kiriathaim We have here some of the most ancient houses of which the world can boast. As Porter remarks, they are just such dwellings as a race of giants would build. The walls and roofs, but especially the ponderous gates, doors, and bars, are in every way characteristic of a period when architecture was in its infancy, when giants were masons, and when strength and security were the grand requisites. The heavy stone slabs of the roofs resting on the massive walls make the structure as firm as if built of solid masonry, and the black basalt used is almost as hard as iron. There can scarcely be a doubt that these are the cities erected and inhabited by the Pephaim--that on these masses of masonry, which Ritter remarks now stand as constant witnesses of the conquest of Bashan by Jehovah, Abram gazed--and that amid these secure strongholds Chedorlaomer and his Elamite warriors roamed ere they attacked the kings in the Vale of Siddim. Yet how dreary now! (W. Adamson.)Horites Horites 1. These received their name from dwelling in caves. Strabo says that the life of these cave dwellers was nomadic. They are governed by tyrants, wear skins, and carry spears and shields which are covered with raw hides. They anoint their bodies with a mixture of blood and milk, drink an infusion of buckthorn, and travel and tend their flocks by night. 2. It is interesting to know that the excavated dwellings of the Horites are still found in hundreds in the sandstone cliffs and mountains of Edom, and especially in Petra. Some of them, Wilson says, have windows as well as doors. In front of others are receptacles for water. They are all approachable by a common way. The region is now a habitation of dragons--literally, as Irby says, swarming with lizards and scorpions, etc. 3. Mount Hor, upon which Aaron died, is a striking summit. Mangles remarks that an artist who would study rock scenery in all its wildest and most extravagant forms, and in colours, which, to no one who has not seen them, would scarcely appear to be in nature, would find himself rewarded should he resort to Mount Her for that purpose. (W. Adamson.)Mountain flight 1. When the South African chief, Sekukuni, who had ravaged the borders of the white man’ s land, was assailed by the English soldiers, he and his followers fled to a mountain, and hid themselves in the caves and recesses. 2. History relates how it was usual for the Vaudois, when attacked by the Papal troops, to remove their families and goods for security to the Alpine heights and caverns, where they could make a firm stand against their merciless foes. 3. The Archbishop of Tyre relates that when Baldwin IV, one of the Crusade kings of Jerusalem, ravaged the fruitful valley of Bacar, the inhabitants fled to the mountains, whither his troops could not easily follow them. 4. D’ Arvieux says that in his time, when the Arabs attacked the rebel peasants of the Holy Land in the plain of Gonin, they fled towards the hills, and there, hiding themselves, were secure from attack or pursuit. 5. This explains the statement here that the defeated Sodomites, who escaped from the field of battle, betook themselves to a mountain. And it is supposed that among the fugitives thus secure from the Elamite attack was the king of Sodom. 6. It is worthy of notice that in the solemn woe on Mount Olives the Lord employs this figure in connection with the Roman armies: “ Then let them which are in Judea flee to the mountains” (Luke 21:21). See also Revelation 6:15. (W. Adamson.)Lessons 1. Sinners’ advantages may prove contrary, to be disadvantages to them. 2. Pits may take those who intend them for others (Psalms 9:1-20). 3. God makes sinners fly and die, and be dispersed by sinners. 4. Pits and mountains are chosen to perish in by flesh, rather than the sword of their enemies. 5. Ambitious wars make havoc and lay waste, by killing, plundering, and starving all that be in their way (Genesis 14:11). 6. Wars in the world sometimes prove very prejudicial to the innocent Church of God. 7. Ambitious conquerors spare neither good nor bad. All they have is spoiled. 8. It is bad sitting down for the saints among the tents of the wicked. He that chooseth their pleasures, shall feel their pains. (G. Hughes, B. D.) Genesis 14:13-16 When Abram heard that his brother was taken captive, he armed his trained servants Abram as a warrior I. IN THE CAUSE OF MAN. 1. The sacredness of natural affection. 2. The noble generosity which forgets the faults of friends or kindred in their distress. 3. The heroism which sacrifices self for the benefit of others. II. IN THE CAUSE OF GOD. 1. His engaging in war cannot be accounted for, except on the supposition that he had a Divine warrant for his conduct. (1) As a private individual he would not have the right to wage war. (2) His chance of success, to all human appearance, was small. 2. He wages war as the ruler and proprietor, by Divine right, of the land. (T. H.Leale.)The blessed life illustrated in the history of Abraham And now what think you Abraham shall do? Away in Hebron he dwells hidden in his pavilion from the strife of men, kept in perfect peace, untroubled amidst his flocks and herds, wrapped in communion with God. As the messenger arrives and inquires for him, do they go forth to find him at the altar and in prayer? Do they tell him the latest news--all about “ Chedorlaomer king of Elam, and Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar?” Think of the holy man, waving them away with his hand, indignant at the interruption. “ What is all that to me? Do you know that I am seeking a country out of sight, and that I am but a pilgrim here? It is not for me, called with so high a calling, to trouble myself with such things, or indeed to heed them. Leave me to my altar and to my God.” And he turns again to pray. If he had done so the blessed life would not have been his. Many a man has tried to overcome this world by running away from it, but has never succeeded. The life that loses all interest in this world, in its politics, in its business, and thousand interests, is not the blessed life. You may baptize this selfish indifference with any sentimental name you please--call it, if you will, heavenly-mindedness: but it remains as ugly as ever. So long as I am in this world, so long ought its concerns to concern me, and its interests to interest me. Selfish isolation will not make me any more of an angel, only less of a man. The blessed life, the life of communion with God and surrender to Him, does not give me a pair of wings to fly away from the world; it does much better than that, it teaches me how to put the world under my feet and keep it there. Turn the message round a little, and there is another aspect of it worth dwelling upon: “ Lot is taken, Abram’ s brother’ s son.” What shall he say? “ What have I to do with Lot? we have dissolved partnership. He has gone his way, and I have gone mine; and we have no further dealings together. He cannot complain, for I do him no wrong; he made his choice, and I had to accept what was not good enough for him. He knew the people that he was going amongst, and has only himself to blame. If I were in trouble he certainly would not go far to help me.” Abraham could not have said so: depend upon it we cannot either, if our life is the life of surrender to God and communion with Him. Very significant is the first word: “ And when Abram heard that his brother” --Do you think it is a misprint? I think not. He was only a nephew in prosperity, but in trouble he is a brother. That is the blessed life, when every man is in true relation to us; but sorrow makes men very much nearer and more to us. Many an earnest man misses the blessed life just at this point. You think you can quite justify the indignation you feel. Your position and natural feeling require that there should be an explanation or apology before you can render any help. So the opportunity is lost; and who, think you, is the loser, he whom I might have helped, or I? I who might have been a blessing shall be unblessed. But turn the incident round again, and let another light fall upon it. However much concerned about Lot, and however eager to help him, what can Abraham do? The case was really a desperate one. The mightiest monarchs probably in the world had combined their forces and conquered all the nations that dwelt in their course. There was one thing that he could do: perhaps only one,--things are never so desperate but that we can pray about them,--and that Abraham did pray comes out later in the chapter: “ I have lift up mine hand unto the Lord, the most high God.” As to fighting in relation to the blessed life, I do not know that I need say more than this: that when God bids us fight and promises to go with us, then let us go forth as bravely as Abraham, but till then let us try to “ live peaceably with all men.” But the great thing for us to heed is this, our faith must be after the pattern and spirit of Abraham’ s. There must be the same indignation against wrong. Cold-blooded indifference, that goes on its way never seeing the misery of men and women, never heeding the want of our poor humanity, is simply devilish; and not much better is the sentimentality that cannot bear to see what others have to endure. Abraham was not a man of war, he was a man of peace: a man perhaps almost too ready for compromise. But his brother suffers--then Abraham cannot be quiet: all his soul is stirred within him. Nor does his indignation waste itself only in pity. He goes forth for his deliverance, with all the help he can get; he is away to help this brother of his as much as in him lies. (M. G. Pearse.)The victorious warrior In this chapter Abram appears in a new character. He had encouraged Lot to separate from him for the sake of peace, and now we find him taking up arms at the head of a confederacy of Amorite chiefs, and contending against Elam, then the ruling power in that part of Asia. When Lot went to live in the Jordan valley, the kings of the Pentapolis acknowledged the suzerainty of Chedorlaomer, king of Elam, and paid him an annual tribute. At length, however, they had rebelled, and Chedorlaomer, with three tributary kings, after sweeping down upon the surrounding tribes, defeated the allied army in the Valley of Siddim. The foreign host then plundered Sodom and Gomorrah, “ took Lot and his goods” (Genesis 14:12), and withdrew up the Jordan valley, laden with booty and captives. I. ABRAM’ S RESCUE OF LOT (Genesis 14:13-16). In this Abram showed-- 1. A magnanimous and generous spirit. He did not say to himself, “ Serve him right; my ungrateful nephew has made his bed, and I shall allow him to lie upon it.” His natural affection and family spirit, together with the grace of God reigning in his heart, would not permit him to cherish any secret satisfaction in connection with Lot’ s punishment. 2. Martial prowess. In the sudden arming of his household, the gathering of his Amorite allies, the rapid march to the springs of the Jordan, the skilful tactics adopted in the attack, and the pursuit of the flying foe as far as Damascus, Abram discovered not only great gallantry, but also brilliant generalship. He employed the same tactics which Gideon used long afterwards to surprise the Midianites (Judges 7:16), which Sauladopted against the Ammonites (1 Samuel 11:11), and which have commended themselves to the greatest generals in all ages. What a contrast is presented here between the patriarch’ s distrustful timidity in Egypt Genesis 12:12-13), and the heroism which he displayed in the rescue of his kinsman! It was “ by faith” that Abram fought to recover Lot, and “ in the fear of the Lord is strong confidence.” II. ABRAM’ S MEETING WITH THE KING OF SODOM (Genesis 14:17; Genesis 14:21-24). 1. Abram’ s personal disinterestedness and independence (Genesis 14:22-23). Abram was not “ seeking his own” when he went forth to rescue Lot, and he will accept nothing for having done his duty. The Lord whom he serves has made him heir of the whole land, and he cannot receive any portion of his inheritance from man, least of all from the representative of the filthy Sodomites. 2. His considerateness of the claims of others (Genesis 14:24). He is generous, but he does not forget to be just. His own young men shall have only what of the spoil they have used as rations--a portion which, of course, could not be returned; but his allies, Aner, Esheol, and Mature, are entitled to their fair share of the plunder, and this cannot in equity be taken from them, except with their consent. III. ABRAM’ S WITH (Genesis 14:18-20). How marked the contrast between the patriarch’ s attitude towards the King of Sodom and his conduct to this King of Salem! He saw in the former the chief representative of the wicked heathen Pentapolis, but he recognized in the latter “ the priest of the Most High God” (Genesis 14:18). So, while he maintained a dignified reserve in his interview with the King of Sodom, and refused to receive any benefit at his hands, he accepted refreshment for both body and spirit from Melchizedek. In his dealings with Melchizedek two traits in Abraham’ s character are brought out. 1. His recognition of the communion of saints. The patriarch discerned in this royal priest--although he was a stranger, and perhaps a Hamite--a faith and piety closely akin with his own. These two eminent personages met on the basis of a common worship, involving a common confession of monotheism. 2. His profound humility as a man of faith. “ He that had the promises” Hebrews 7:6) felt himself honoured in being blessed by this Canaanite pontiff, and in offering his tithes to God through him. LESSONS: 1. Trust in God enables its possessor to be helpful to his fellow men, while it also keeps him exalted above all who are not like-minded with himself. We may well covet earnestly the wonder-working faith which Abram manifested in this great achievement. 2. We must beware lest the Jew beat us in noble behaviour. He can be great! He can forgive vile injuries! 3. Abram, in declining to retain any of the spoil for himself, acted under the guidance of a great principle, and not of the custom of the times, reminding us thereby that moral principle, rather than the example of others, ought to be our rule of action. 4. It casts a dark light upon the character of Lot that he should have allowed himself to return to Sodom after his rescue by Abraham, instead of seeing that he had suffered a punishment which was not only fully deserved, but also plainly premonitory. 5. “ The sight of some men disfigures us. We feel after being with them that we can never be mean again. Abram had seen Melchizedek, and the King of Sodom dwindled into a common man. Abram had eaten the holy sacrament, and after that all gifts were poor.” (Charles Jerdan, M. A. , LL. B.)Refreshment between the battles I. HERE IS THE AND OF A MAN, ON BEHALF OF OTHERS. II. THE TIME OF A GREAT SUCCESS IS OFTEN THE SIGNAL FOR A GREAT . III. THE GRACE OF GOD. (F. B. Meyer, B. A.)Abraham’ s conquest There are two lessons implied in Abraham’ s conquest. 1. One is, that military skill and experience are often easily vanquished by untaught valour, when that is at once inspired by impulse, guided by wisdom, and connected with a good cause. The history of earth contains the record of no battles so glorious as those of Morgarten, Bannockburn, Drumelog, the taking of the Bastille, and the Three Days of Paris in 1830. On such occasions, war assumes a grander aspect, is freed from its conventional and hireling character, unfrocked of its tame uniform, and catches the wild light of liberty and the free breeze of the mountains. 2. Another lesson we gather from Abraham’ s conquest is, that Christian duty varies at different times and in different circumstances. Sometimes it is the Christian’ s part to stay at home; and at other times to go far hence among the heathen. Sometimes it is his duty to sit under his family oak and attend to his family exercises; and at another time, like Abraham, to choose some post of peril, and do some good deed of daring. (G. Gilfillan.)Lessons 1. Providence, usually in the deepest distress of His servants, sends speediest means for their help. 2. God letteth some escape in public calamities, that may seek succour, for others who are oppressed. 3. God’ s escaped ones out of death and dangers, should haste to give tidings for help to others. 4. It is most proper that the sufferings of the Church in one place should be declared to the Church elsewhere for its relief. 5. The line of His Church, truth, and religion, God hath kept under a proper name. 6. It is fit that such as sit at ease in their own habitations should hear of the Church’ s troubles. 7. God can bring heathens eminently to confederate with His Church and people in affection and religion. 8. Confederates in truth are affected with the evils that betide their parties, especially in the Church of God (Genesis 14:13). (G. Hughes, B. D.)Lessons 1. Tidings of the Church’ s miseries should make deep impression upon its members. 2. God’ s servants are not slow in hearing of the miseries of the Church and helping it. 3. Brethren’ s captivity by oppressors should affect and move to their rescue. 4. It becomes righteous heads of families to have their servants instructed in righteousness, and trained to righteous undertakings. 5. Righteous leaders called of God may array and muster forces against oppressors. 6. Small force of men, and great faith in God, may do mighty things. 7. Leaders affected with the oppression of the Church will haste to follow the oppressors. 8. Difficulties of march in such cases do not deter believers from the pursuit (Genesis 14:14). (G. Hughes, B. D.)Abram’ s conduct He did not sit in his tent and say, “ He left me for his own pleasure, and now he must take the consequences of his selfishness: he thought he could do without me, now let him try.” If Abram had said this there would have been a good deal of excuse for him. It would have been most human. We at all events could not have complained with any consistency, for this is exactly what we said when our friend offended us; but, to be sure, we are Christians, and Abram was only a Hebrew: and Hebrews are mean, greedy, crafty, villainous! I find we must beware, though, lest the Jew beat us in noble behaviour! He can be great! He can forgive vile injuries! How much greater should he be who has seen Christ slain and has named himself after the name of the Son of God! How noble his temper, how forgiving his spirit, how hopeful his charity! (J. Parker, D. D.)Abraham in the path of daily duty In all this we have another illustration of the strength of Abraham’ s faith. It kept him equally removed from ascetic seclusion on the one hand, and worldly conformity on the other. He did not scruple to work with ungodly allies when he was himself clearly in the path of duty. Lot was a prisoner. There was no question in his mind that he should do his utmost to deliver his kinsman; and though he could hope for success in that only by joining himself for the time with the Canaanitish sheiks, and seeming to be on the side of the King of Sodom, yet he did not hesitate to take that course and leave the issue with God. Herein he has left us an example which is not without is significance; for there are movements, some political and some moral, in our city and in our land, in which we can hope to succeed only by accepting the alliance of men with whom in the highest parts of our nature we have no sympathy whatever; and there are many among us who stand aloof because they do not wish to be brought into contact with such characters. What is it but a widespread feeling of this sort which has given the regulation of municipal affairs among us into the hands of men who have in many cases neither the confidence nor the respect of the Christian portion of the community? But for Christians to stand aloof in these circumstances and let things take their course is the merest cowardice. Say not to me that you are seeking thereby to keep yourselves pure. Do your duty, and leave the consequences to God. Believe me, He will not let you suffer from that which you undertake out of a regard to His glory and the welfare of your fellow men. So, again, there are many enterprises of benevolence in which the deliverance of our fellow men from the misery of disease or poverty cannot be accomplished by us, unless we consent to work with persons of whose characters we cannot in all respects approve. What then? Must we refuse to sit at a benevolent board because Aner, Eshcol, and Mature are there also? As well might we decline to lend a hand in the extinguishing of a destructive fire, because we saw one of the greatest roughs of the neighbourhood holding the hose! No! no! So long as we are in the world we shall have to meet the men of the world; we shall have to work with them, too, in benevolent matters, if at least we would set free the Lots whom tyrannous evils have taken captive; and they who hold back from the fear of contamination are signally deficient in that faith for which Abraham was so remarkable. But notice, again, that this old patriarch would not allow the presence of the ungodly to keep him from showing honour to God in the person of His priest. When Melchizedek came forth to meet him, Abraham did not treat him with coldness, because he happened at the moment to be in company with the King of Sodom. On the contrary, he showed him special honour, was not ashamed to receive his benediction, and gave him, without asking anyone’ s leave, a tithe of the spoils. Now there was true courage! Abraham was not ashamed of his religion, and, when the occasion offered, he was ready to make it known. He did not hide his flag, but let it flutter openly in the breeze. And what a lesson is there in all this for us! It is hard enough for many of us to confess Christ in the midst of a company of His friends, and multitudes are altogether ashamed of Him in the presence of His enemies. If a stranger happens to be our guest, and we know that he ridicules religion, we omit family worship for that evening. If a friend not remarkable for spirituality calls upon us on the Lord’ s day, and the time comes for us to go to the sanctuary, we are afraid to say anything about it, and we remain at home with him. If, in our business hours, a brother comes and speaks to us about spiritual things, in a style that might be as refreshing to us as the bread and wine of Melchizedek were to Abraham, we see a smile of contempt on the countenance of our worldly customer, and we plead that we are too much engaged at present to give him any more of our time. And if one waits upon us in the name of Christ, and asks our pecuniary help for his cause, we have no tithes to give him, and too frequently consider him as an intruder. Why is this? Ah, friends! let us be honest and confess it frankly, it is because we do not really believe that our chief business is with God, or that our strongest obligations are to Him. But still farther here, observe how Abraham would not consent to be laid under any debt of any sort whatever to the King of Sodom. He could take refreshment and a blessing from the hand of Melchizedek, but he would receive nothing from Bern. Why this distinction? The only answer we can give is because of the different characters of the two men. With Melchizedek he was safe; but how did he know that Bera would not claim from him some return which he could not conscientiously make? Therefore he would fetter himself with no entanglement. (W. M. Taylor, D. D.)To the rescue In the last century, when absence of trains and existence of bad roads isolated English towns and villages from each other, and from London, the separation of friends became a serious matter. A young maiden persuaded her relatives to allow her to leave the remote western hamlet home and to visit friends of the family in the metropolis. After a time tidings came that the maiden had been carried off, and was supposed to be concealed in the hall of a northern baronet. Distressed at the tidings, and full of love for their sister, the two brothers considered how her rescue was to be achieved. Ascertaining the whereabouts of the hall, they decided to explore its buildings in disguise, so as to learn the precise apartment in which their sister was lodged, and then, under cover of night, to secure her freedom. A brother in battle:--Timoleon the Corinthian was a noble pattern of fraternal love. Being in battle with the Argives, and seeing his brother fall by the wounds he had received, he instantly leaped over his dead body, and with his shield protected it from insult and plunder; and though severely wounded in the generous enterprise, he would not on any account retreat to a place of safety, till he had seen the corpse carried off the field by his friends. Genesis 14:17 Return from the slaughter I. THE RETURN. Abram returning from the subjugation of the kings, accompanied with Lot, whom he had rescued, and laden with spoils of war. 1. The aged chieftain, Abram, 83 years of age; hale, vigorous, victorious. Not always that man’ s return from the late enterprises of life is triumphant. 2. His retainers. His 318 servants (some, perhaps, left behind). How proud would these be of their leader. 3. Lot. Grateful that he had been rescued from captivity. 4. Other rescued captives. Their joy and thankfulness. 5. The first recorded war ended in the triumph of right. 6. The victory secured by a servant of God with limited resources. Prophetic of the greater war in which the great Seed of Abraham rescued, from a more cruel bondage, a greater number, who come off more than conquerors through Him who loved them. 7. His welcome home. The king of Sodom goes forth to meet him. The joy of those who have friends and property restored. II. THE HIGH PRIEST’ S . 1. The approbation of the holy, the most valuable of all human praise. The praise of some is humiliating to the receiver. Woe be unto you when all men speak well of you. To please God, and hear His “ well done,” the best end to seek. 2. Melchizedek, a priest of God, would approve success less than character. 3. He was hospitable, and provided refreshment for weary men. A good man’ s obligation to one who, for others, had fought a battle in the right. His sympathy with the emancipated. His respect for the deliverer. 4. He was faithful; and reminded Abram of the most high God, who possessed all things. Men, in their successes especially, have often need to be reminded of this; and that it is God who giveth the victory. 5. Such a reminder may do a thoughtless man good, and can do a good man no harm. Abram humbly received the reminder. III. THE OF THE SPOIL. Many would have fought over it, and, if so well able as Abram, would have kept all they could. 1. He gave one-tenth of all to God. Did homage thus to Divine claims and principles in the person of Melchizedek. 2. Declined to take anything as his own share. Would not have it ever said that any man had made him rich. Though none could have said it justly. 3. Would not impose his rule upon others. Stipulated for the right of other men. Had the power to dictate, but left them to their own free choice. Would not have them coerced by his example, but claimed a portion for them. LEARN--I. To love peace, and only enter upon righteous conflicts. II. So to fight life’ s battle as to return victorious and with honest satisfaction. III. Cheerfully to recognize the successes of others. IV. To be more anxious about the right and true than about the profit. V. To rejoice in the Captain of our salvation, who has conquered for us, and who has rescued us from present captivity and future death. (J. C. Gray.)Lessons 1. Conquerors usually want not observance and congratulations from the world. 2. The powers of the earth are sometimes forced to acknowledge the prowess of God’ s saints. 3. Humanity persuades men to the acknowledgment of God to any, whom God makes helpful to them. 4. The killing of the slayer, and breaking the yoke of the oppressor is cause of congratulation to the oppressed. 5. Nature will not be slow to meet and congratulate its deliverers. 6. Deliverance may make men go far to acknowledge God’ s servants, who before would scarce vouchsafe to go out of doors for them. (G. Hughes, B. D.) Genesis 14:18-20 Melchizedek king of Salem brought forth bread and wine The narrative of Melchizedek I. THE FACTS OF THIS . 1. Melchizedek makes his appearance at the close of the first war recorded in the annals of the human race. Abraham was on his journey home from the rescue of Lot, and had reached a place called the King’ s Dale, when his meeting with the priest took place. 2. Who was Melchizedek? There is an old tradition of the Jews to the effect that he was Shem, the son of Noah, Shem being his personal name, Melchizedek his official designation. This, however, is improbable, since (1) it is unlikely that Moses, who has hitherto spoken of Shem by his proper name, should here veil his identity under a different one; (2) it seems unlikely that Abraham and Shem could have been co-residents in the same land without intercourse; (3) it is unlikely that a man whose pedigree was distinctly known should have been selected as a typical instance of a man whose pedigree was altogether unknown. We are therefore limited to the conclusion that he was a Canaanitish prince, who retained the uncorrupted faith of his forefathers. 3. What was the secret of his peculiar greatness? His names suggest an explanation. He must have been eminently righteous to have earned such titles as “ King of Righteousness” and “ King of Peace.” He stood alone in his office, as priest of the Most High God. He was known by undeniable tokens as the man whom God had consecrated to be His priest. II. THE OF THIS OF . 1. He was a symbol of the mystery connected with the Saviour’ s person. 2. He shadowed forth important truths in relation to Christ as our Priest. His priesthood was distinguished for its antiquity, its catholicity, its independence. 3. Melchizedek was the prefiguration of Christ as the King of His people. 4. The story seems to be a typical picture of Christ exercising His ministry of benediction. (C. Stafford, D. D.)Abram and Melchizedek The priesthood of Melchizedek was not based upon his birth, for he was not in any priestly line. It was not based upon the performance of any written laws of sacrifice; we know nothing of his burnt offerings. But higher than any priest by birth, he was a priest of the Most High God, because of his character, his righteousness. It was a spiritual, rather than a mere legal service which he rendered. His office work and his character were a unit in their inspiring motive and in their results. “ True priesthood is life, and true life is priesthood.” There is something almost weird in this meeting of Abram and Melchizedek. It was at the close of the first recorded war in history, in which the patriarch had become a hero. For the first time in human affairs this was the celebration of a victory. It had been the first conflict between the Church and the world. “ Melchizedek is the setting sun of the primitive revelation which sheds its last rays on the patriarchs, from whom the true light of the world is to arise. The sun sets, that when the preparatory time of Israel have passed away, it may rise again in Jesus Christ the antitype.” No sooner had he appeared and spoken, than he disappeared again into obscurity and silence. No priest had preceded him; and lie left no successor,--a lonely example of the eternal glory, greater than Abram whom he blessed. Such being the men and their meeting, we observe two of the practical lessons. I. THE MAN’ S . Melchizedek was the “ king of righteousness” before he was king of Salem; and this king of righteousness blessed righteous Abram. The patriarch was called the Friend of God, and history knows him as the “ father of the faithful.” But his trust in God was more than a profession; it was his life. His daily conduct was the tree bearing the fruit of a perfect faith; not that he was perfect, but he strove to become such. Every deed was an act of his living faith. It was no strange event when the king of Sodom prostrated himself at Abram’ s feet. And if all of God’ s children were like Abram, the world would pay still greater honour to the Church of the living God. The saints are the world’ s nobility. II. THE MAN’ S . No benediction was too great for Abram, as the patriarch bowed before “ the priest of the Most High God,” and received through the sacred lips the blessings from “ the possessor of heaven and earth.” (D. O. Mears.)The trite priest for mankind I. THE TRUE PRIEST IS . 1. Called of God. 2. Separated from the rest of mankind. II. THE TRUE PRIEST IS ONE WITH THE RACE HE . 1. The dignity of human nature. 2. The destiny of human nature. III. THE TRUE PRIEST HAS THE POWER TO BLESS. 1. To pronounce blessings on men. 2. To bless God on their behalf. 3. To declare God’ s benefits towards men. IV. THE TRUE PRIEST IS A BETWEEN GOD AND MEN. 1. He receives gifts from God for men. 2. He receives gifts from men for God. (T. H. Leale.)Melchizedek a type of Christ I. HE WAS A ROYAL PRIEST. II. HIS IS . III. HE WAS A PRIEST. IV. HE WAS AN PRIEST. V. HE WAS A PRIEST OF THE HIGHEST TYPE. As compared with the priesthood of Aaron, that of Melchizedek was superior-- 1. In time; 2. In dignity; 3. In duration. VI. HIS HAS THE HIGHEST . Divine oath. (T. H.Leale.)Melchizedek I. WAS A PRIEST. II. THIS CAME OF GOD AND WAS BY AN OATH. III. THIS WAS ALSO . IV. THIS WAS TO ALL HUMAN ORDERS OF PRIESTS. V. THIS PARTOOK OF THE MYSTERY OF . VI. THIS WAS ROYAL. VII. THIS TITHES OF ALL. (F. B. Meyer, B. A.)Jesus meeting His warriors Let us consider Abraham as the type and picture of all the faithful. I. We mention, then, what you must all know right well by experience--you who are God’ s people--THAT THE IS OFTEN ENGAGED IN WARFARE. 1. This warfare will be both within and without--within with the innumerable natural corruptions which remain, with the temptations of Satan, with the suggestions of his own wicked heart; and without, he will frequently be engaged in warfare, wrestling “ not against flesh and blood, but against principalities, against powers, etc.” The peculiar case of Abram leads me to remark that sometimes the believer will be engaged in warfare, not so much on his own account as on the account of erring brethren, who, having gone into ill company, are by and by carried away captive. 2. Observe that this war is one against powerful odds. The four kings mentioned in this chapter were all great sovereigns. 3. Carefully notice, that as it is a battle of fearful odds, it is one which is carried on in faith. Abram did not venture to this fight with confidence in his own strength, or reliance upon his own bow, but he went in the name of the Lord of Hosts. Faith was Abram’ s continual comfort. The Christian is to carry on his warfare in faith. You will be vanquished, indeed, if you attempt it by any other method. 4. In this great battle, carried on by faith, Abram had a right given him from God, and the promise of God’ s presence virtually in that right. What business had Chedorlaomer to come unto Canaan? Had not Jehovah said to Abram, “ All this land will I give unto thee?” Therefore he and his confederate monarchs were neither more nor less than intruders. It is true they would have laughed at the very idea of Abram’ s claiming the whole land of Canaan, but that claim was nevertheless valid in the court of heaven, and the patriarch by right divine was heir of all the land. Christian, you are, by virtue of a covenant made with you to drive out every sin, as an intruder. 5. Yet more, the Christian is engaged in a conflict in which he walks by faith and leans upon God; but yet it is a conflict in which he uses all means, calls in all lawful assistance, and exerts himself with all vigour and speed. 6. Abram marching on thus with activity, and using discretion, by attacking his enemies at night rather than by day, did not cease until he had gained a complete victory over them. II. While engaged in such earnest spiritual contention, the believer may expect to SEE HIS LORD. When Shadrach, Meshech, and Abednego, were fighting Christ’ s battles in the fiery furnace, then the Son of Man appeared unto them. He understands that warriors require strengthening meat, and that especially when they are under stern conflict they need extraordinary comforts that their souls may be stayed and refreshed. 1. Why does Jesus Christ, as set forth here under the type of Melchizedek, appear unto His children in times of conflict? (1) He comes to them first, because they are weary. In every conflict which the child of God has to wage, it is not the private person who goeth to the warfare, it virtually is Christ fighting--Christ contending. It is a member of Christ’ s body labouring against Christ’ s enemy for the glory of the Head. Christ the Head has an intense feeling of sympathy with every member, no matter how humble. (2) The King of Peace met the returning warrior for another reason. Abram was probably flushed with victory, and this is a very dangerous feeling to any child of God. (3) Yet again, was not this visit bestowed because Abram was about to be tried in a yet more subtle manner than he had been before? It is easier to fight Chedorlaomer, than to resist the king of Sodom. Joshua down in the plain never grew weary when he was fighting the Amalekites, but Moses on the mountain felt his hands grow heavy. Why? Because the more spiritual the exercise, the more aptness is there in us to grow weary in it; and so the more spiritual the temptation the more likelihood of our becoming a prey to it, and the more strength do we need to overcome it. 2. In what character did He meet Abram? As one possessed of a royal priesthood. 3. What did He do for him? Brought him bread and wine. Christ’ s flesh and blood our spiritual sustenance. 4. What Melchizedek said to Abram. (1) He blessed him. (2) He blessed God. III. When a wrestling believer is favoured with a sight of the great Melchizedek, voluntarily and yet necessarily he makes a NEW of himself to God. You see Abram does not appear to delay a moment, but he gives to Melchizedek a tithe of all, by which he seemed to say, “ I own the authority of my superior liege lord, to all that I am, and all that I have.” (C. H.Spurgeon.)Melchizedek and his typical character Persons who study the phenomena or aspects of the heavens inform us, that sometimes a great comet or a beautiful meteor has appeared most unexpectedly in the skies. Some of these heavenly visitants engage only the notice of astronomers: but a few are so exceedingly grand and lovely, that they attract every eye. Now these lights in the heavens suddenly arise, shine awhile in glory, and then disappear forever. But some are so remarkable, and so amazingly beautiful, that they live in the memory as “ a joy forever.” Now such appears to me to be the meteoric or comet-like vision of Melchizedek in the bright sky of the ancient Church, as he starts before our view in the sacred writings. Melchizedek glances suddenly on the sight here, as a brilliant meteor or a glorious comet. We gaze on the starry light shining so brightly in the firmament of the early Church; but, like its brother in the heavens, as we gaze in admiration it is gone! I. THE HISTORY OF . 1. War was the occasion of introducing this royal priest, in its successful issues in the deliverance of Lot. 2. But who was Melchizedek? The question has been agitated often, and very strangely answered, though I believe its true solution can clearly be found in the holy writings. The best opinion is, that Melchizedek is a real historic personage; that his name was not found in the regular lists of the priesthood; that as king as well as priest, he shadowed the glorious offices of Christ; and the Lord set him forth in Scripture as the living type and image of our blessed Redeemer, as our great and only High Priest, our Divine King and Saviour. Melchizedek was a ray of heavenly light in the early morning of the Church, which led the intelligent eye to the sun dawn and glory of the Sun of Righteousness. He was as the finger post or pillar, with the broad arrow, on the king’ s high road; the royal statue in the court, which pointed to the heavenly King on His throne. As a prince on earth, he shone in the light also of a priest divine, directing faith in prophetic grandeur to the glory of the Great Prince of heaven, descending on earth to feed and bless His people, conquerors through His might, as our High Priest at the sacramental banquet of His love, signifying His dying work and mediation on the Cross, as our true sacrifice, and typical of His imperishable glory and majesty in the heavens, where Christ ever liveth to intercede for and satisfy, and bless us forever. II. HOW WAS A LIVING TYPE OF OUR LORD IN HIS OFFICES. 1. He typified Christ in His illustrious person. His origin and end are veiled in mystery for our instruction in the Sacred Writings, that our curiosity may be checked where God’ s wisdom gives all the light we need. As he was “ king of Salem,” signifying peace, and “ king of righteousness,” as his compound Hebrew name, Melchizedek, means, he was a noble figure of Christ, the true “ Prince of Peace,” who brought peace by the blood of His cross between God and man, and brought in everlasting righteousness, as the joyful fruit of His passion, sufferings, and blessed mediation. 2. He typified Christ, especially in His sacerdotal character. Melchizedek was a priest as well as a king: a royal priest, and not of Abraham’ s or Aaron’ s line. In this he especially resembled the Lord Jesus Christ. Christ is our one and only royal High Priest: His office is unchangeable; He never can die; He ever liveth to intercede for us in the heavens; and He hath His true type, therefore, not in Aaron, but in Melchizedek, as both King and Priest. Besides this, Melchizedek blessed Abram; and the latter gave him tithes of all, as a sign of his inferiority, and of the Jewish priesthood; as the apostle says, “ Levi paid tithes to the king of Salem in the loins of Abraham.” The sum or heads of this most able argument of St. Paul must be clear to any reflecting mind, that Christ was constituted by the Father a royal Priest, whose Divine office was singular; it had its typical origin not in Levi, but in Melchizedek; that Christ has no successor in His Divine work; and that He is our only Intercessor before God above. III. TWO MUST NOW THIS SUBJECT. 1. Consider how important in its bearings is the great truth, that Christ Jesus the Lord is our Royal High Priest in God’ s presence for us. We had imperative need of such a Redeemer on earth, and such a Mediator in heaven. In His nature God and man are united. He only reconciles man to God; Christ only joins heaven and earth. He is the world’ s great peace offering; He is the King of righteousness and peace for His beloved people. 2. Consider whether your soul has ever been awakened to see the spiritual glory of Christ, and the inestimable value of His love. A moral film must be removed from the eye of the soul to see spiritual things, and the full glory of Christ. Live not in a dreamy state as professing Christians, but awake and arise to your true position as redeemed by Christ, to glorify Him both in body and soul. (J. G. Augley, M. A.)Melchizedek Melchizedek is mentioned by three inspired writers, Moses, David, and Paul. The places where he is spoken of are Genesis 14:18-20; Psalms 110:1-7, and Hebrews 5:1-14; Hebrews 6:1-20; Hebrews 7:1-28. The first notice is purely historic; the second purely prophetic; the third explains and shows the fulfilment of the former two in the person of Christ. 1. The first resemblance is found in the names or titles of the mysterious ancient. He is called Melchizedek, which means King of Righteousness. He is said to have been the king of Salem, that is King of Peace. It matters not where this Salem was. The import is the same. Now Jesus Christ is the Lord our righteousness; He is the righteousness of God for our complete justification; He was made sin for us that we might be made the righteousness of God in Him; He is also our Peace; yea, He is the Prince of Peace; He came and preached peace to them that are afar off. He was the great Sin bearer. He is the great Peacemaker. The peace He gives passes all understanding. 2. Then Melchizedek was a man. It is not necessary to disprove or even to state the wild and foolish opinions which have been sent forth respecting this person. He was a man. He was taken from among men. So was Jesus Christ a man, truly and properly a man. He is often so called by inspired men, by Himself, by His Father. He must needs be a man, that He might fully sympathize with His people, and that He might have somewhat to offer. 3. But Melchizedek was not only a man; he was also a great man. He was the priest of the Most High God. Melchizedek was greater than Abraham. The proofs are two: (1) Melchizedek received tithes from him; (2) Melchizedek pronounced an authoritative blessing upon him; and yet with the exception of Melchizedek sacred history tells us of no one greater than Abraham. So the man Christ Jesus was great--truly great--greater than Abraham. Hear Him: “ Before Abraham was I am.” Interpret this as you may, it establishes Christ’ s superiority over Abraham. The fact was that the Son of God was the author of Abraham’ s existence (John 1:3; Colossians 1:16; Hebrews 1:2). 4. Moreover, Melchizedek was not of the tribe of Levi, nor of the order of Aaron. No Jew ever claimed that Melchizedek was a Levite, or learned or derived anything from Aaron. Nor was Jesus Christ of the order of Aaron, nor of the tribe of Levi. 5. Nor is this all. For Melchizedek was the first and the last of his order. Aaron had no predecessor, but he had many successors. But Melchizedek had neither predecessor nor successor. His order was wholly independent of all others. It was just so with Christ Jesus. Christ has an unchangeable, an intransmissable priesthood. His priesthood is according to the power of an endless life. Thus we have an explanation of those phrases used of Melchizedek: “ Without father, without mother, without descent, having neither beginning of days nor end of life.” The law of the Levitical priesthood was minute and exact as to both the parents. A defect here was fatal. But Melchizedek’ s parents are not named in the genealogical tables of the Levites. Neither did they contain the names of any of Christ’ s ancestors. The priests of the order of Aaron could not act before a certain age, nor were they to officiate after a certain age--all which must be ascertained by the tables of lineage. But these tables tell us not (neither do any records) when Melchizedek began or closed his sacred functions. Neither do they mention the name, or birth, or time of Christ’ s entering on His Priesthood. Thus was Christ’ s Priesthood set forth to us as personal and perpetual--truly a glorious Priesthood. In it let us trust. In it let us exult forever. (W. S. Plumer, D. D.)The patriarch and the priest king I. THE PRIEST KING. 1. The person himself. 2. His position. 3. Melchizedek’ s prophetic blessing. II. THE . 1. Abram recognizes in Melchizedek a person worthy of special respect and honour. 2. Note the religious spirit in which Abram viewed his success. : From Abram’ s conduct we may learn-- 1. Humility. 2. Thankfulness. 3. Stedfastness of religious purpose. (W. S. Smith, B. D.)Melchizedek The sacred historian having here met with what I may call a lily among thorns, stops, as it were, to describe it. Let us stop with him, and observe the description. 1. He was doubtless a very holy man; and if a Canaanite by descent, it furnishes a proof among many others, that the curse on Canaan did not shut the door of faith upon his individual descendants. There never was an age or country in which he that feared God, and worked righteousness, was not accepted. 2. He was a personage in whom was united the kingly and priestly offices, and as such was a type of the Messiah and greater than Abram himself. This singular dignity conferred upon a descendant of Canaan shows that God delights, on various occasions, to put more abundant honour upon the part that lacketh. 3. He was what he was, considered as a priest, not by inheritance, but by an immediate Divine constitution. (A. Fuller.)Melchizedek Behold Melchizedek! In wise purpose his descent is hid far beyond our sight. So, too, clouds and darkness mantle the first rise of Jesus. He is, by eternal generation, the co-eternal Son of the co-eternal Father. But who can grasp such mystery? He who begets precedes not the begotten. He who is begotten is not second to the parent cause. This truth is a boundless ocean. Let us meekly stand on the shore and marvel. We read, and are assured, that Jesus, by eternal birth, is God of God, and very God of very God. But while we cannot dive into the depths, we bathe our souls in the refreshment of the surface. For hence it follows, that He is sufficient to deal with God, and to satisfy God, and thus to save His people to the uttermost. We see not Melchizedek’ s cradle. But we distinctly see him man on earth. Eyewitnesses, who heard Jesus and handled Him, give testimony, that He, too, has tabernacled in our clay, and thus was qualified to shed His life blood as our ransom. In Melchizedek we find neither first nor latest hours. No search can tell when he began or ceased to be. Here is Jesus. His age is one everlasting day. From eternity past to eternity to come, His being rolls in one unbroken stream. Before time was, His name is, “ I am that I am.” When time shall have run its course, His name is still, “ I am that I am.” Melchizedek. How mighty is this name? He that utters it, says, King of Righteousness. Who can claim that title, in its full purport, but Jesus: what is His person, what His work, but the glory of righteousness? Since Adam fell, earth has seen no righteousness apart from Him. But His kingdom is first righteousness, then peace (Romans 14:17). There is a throne in it righteously erected to dispense righteousness. All the statutes--decrees--ordinances--every precept--every reward--every penalty--is a sunbeam of righteousness. Eachsubject is bright in royal robes of purity--each wears a crown of righteousness (2 Timothy 4:8). Each delights in righteousness, as his newborn nature. Melchizedek was a local monarch. His city was graced with the name of Salem, which is Peace. The war, which stalked through the land, troubled not these tranquil citizens. Here again we have the sweet emblem of Jesus’ blissful reign. His kingdom is one atmosphere of peace--one haven of unruffled calm. Heaven is at peace with the inhabitants. Sin had rebelled. It had aroused most holy wrath. It had armed each attribute of God with anger. It had unsheathed the sword of vengeance. It had pointed the arrows of destruction against our world of transgression. But Jesus cleanses His flock from every stain of evil. He is “ the Lamb of God, which taketh away the sin of the world.” Melchizedek is called to the most hallowed functions. He is the consecrated priest of the Most High God. As king, he sat above men. As priest, he stands before God. This holy office exhibits Jesus. He spurns no office which can serve the Church. The entrance of sin calls for expiation. No sinner can approach a sin-hating God without a sin-removing plea. This expiation can only be by the death of an appeasing victim The victim can only die by a sacrificing hand. Hence we need, a priest to celebrate the blood-stained rite. And all which is needed we have in Jesus. Cry out and shout, O happy believer, your “ Christ is All.” An altar is upraised. The altar is Christ. No other can suffice. He alone can bear the victim, which bears His people’ s sins. A lamb is led forth. The lamb is Christ. None other has blood of merit co-equal with man’ s guilt. Jesus, therefore, God in essence, Man in person, extends Himself upon the accursed tree. But who is the priest who dares approach a superhuman altar? Who has a hand to touch a victim God? The very sight would shiver man into annihilation. Therefore Jesus is the priest. The incense of His intercession ever rises, Father, bless them; and they are blessed. Father, smile on them; and it is light around. With extended hand He takes their very offering of prayer, and praise, and service. He perfumes all with the rich fragrance of His merits. He makes all worthy in His own worthiness, and thus our nothingness gains great reward. Melchizedek meets Abraham with bread and wine. The weary warrior is way-worn and faint. Refreshment is provided. Tile Lord is very tender of His people’ s need. Awful is the curse on the Ammonites and the Moabites, because they met not Israel with bread and water in the way, when they came forth out of Egypt (Deuteronomy 23:4). Here again, we see our great High Priest. With God-like bounty He presents every supply which wasted strength, and sinking spirit, and failing heart require. (Dean Law.)Another collection Thus exclaimed a member of the parish the other day, “ How often they come! It is give, give, all the time!” The same person might have added, “ Another bill! It is pay, pay the grocer and the baker, and the coalman, all the time!” Isn’ t it curious that people recognize the duty of paying a debt to their fellow men so much more readily than they do paying a debt to God! These collections in church--what are they if they are not, in a most important sense, the payment of debts? We are only stewards of the Lord’ s bounty. Nothing we have is really our own. We are just using it for a time for Him. We have consecrated everything to Him, and we should regard these appeals in church for money as opportunities to pay back something we owe. Genesis 14:21-24I will not take anything that is thine, lest thou shouldst say, I have made Abram rich The believer’ s superiority to the world This superiority to the world may be manifested in various ways--as in the case of Abram. I. BY TO INSIST UPON LAWFUL RIGHTS AND . 1. When it brings them into dangerous association with the world. 2. When they might appear to countenance sin. II. BY TO THE WORLD AS THE SOURCE OF TRUE . Two thoughts supported Abram in this spirit of noble independence. 1. He was chosen of God. 2. He was heir to the promises. III. BY SHOWING THAT HE STANDS ON A FOOTING AND HAS BETTER HOPES THAN THE OF THIS WORLD. Ready to give up his own rights, he will not prevent others from asserting theirs. He allows his young men to take their subsidence, and the allies their portion. But he himself stands upon a higher plane, and has a wider horizon. He can afford to think lightly of every earthly good. So the believer, though in the world, is not of it. (T. H. Leale.)A noble refusal I. Abraham wished TO AVOID PLACING HIMSELF UNDER GREAT TO A WORLDLY MAN. II. Abraham doubtless wished TO AVOID THE OF TOO A WITH ONE WHO WAS AN MAN. III. Abraham probably wished TO SHOW THAT THE SERVANT OF THE MOST HIGH CAN DO GOOD WITHOUT HOPE OF WORLDLY REWARD. IV. Abraham showed by his refusal, THAT IT IS NOT A THING TO GAIN BY THE OF OTHERS. V. It may be that Abraham wished TO SHOW THAT GOD AND A SPIRIT OF WERE A GOOD MAN’ S TRUE RICHES. (F. Hastings.)Abraham’ s answer to the king of Sodom Abram knew full well that the man who affected generosity in relinquishing what was not his own, would go on to boast of it, and to reflect on him as though he shone in borrowed plumes. No, says the patriarch, “ I will not take, from a thread even to a shoe lachet, that which is thine, save that which the young men have eaten, and the portion of Aner, Eschol, and Mature,” his allies. In this answer of Abram we may observe, besides the above, several particulars. 1. The character under which he bad sworn to God: “ Jehovah, the Most High God, the possessor of heaven and earth.” The first of these names was that by which God was made known to Abram, and still more to his posterity. The last was that which had been just given to him by Melchizedek, and which appears to have made a strong impression on Abram’ s mind. By uniting them together, he in a manner acknowledged Melchizedek’ s God to be his God; and while reproving the king of Sodom, expressed his love to him as to a brother. 2. His having decided the matter before the king of Sodom met him, as it seems he had, implies something highly dishonourable in the character of that prince. He must have been well known to Abram as a vain, boasting, unprincipled man, or he would not have resolved in so solemn a manner to preserve himself clear from the very shadow of an obligation to him. And considering the polite and respectful manner in which it was common for this patriarch to conduct himself towards his neighbours, there must have been something highly offensive in this case to draw from him so cutting and dismaying an intimation. It is not unlikely that he had thrown out some malignant insinuations against Lot, and his old wealthy uncle, on the score of their religion. If so, Abram would feel happy in an opportunity of doing good against evil, and thus of heaping coals of fire upon his head. The reason why he would not be under the shadow of an obligation, or anything which may be construed an obligation to him, was not so much a regard to his own honour, but the honour of Him in whose name he had sworn. Abram’ s God has blessed him, and promised to bless him more, and make him a blessing. Let it not be said by his enemies, that with all his blessedness, it is of our substance that he is what he is. No, Abram can trust in “ the possessor of heaven and earth” to provide for him, without being beholden to the king of Sodom. 3. His excepting the portion of the young men who were in league with him, shows a just sense of propriety. In giving up our own right, we are not at liberty to give away that which pertains to others connected with us. Upon the whole, this singular undertaking would raise Abram much in the estimation of the Canaanites, and might possibly procure a little more respect to Lot. It had been better in the latter, however, if he had taken this opportunity to have changed his dwelling place. (A. Fuller.)Lessons 1. Grace denieth not civil returns to ingenuous carriages of men. 2. It beseems the children of grace to bind themselves by oath from evil. 3. Such oaths must be made to the true God only. It is part of His worship Isaiah 65:15). 4. The being, power, height, and sufficiency of God, are enough to take of His servants from all engagements to men (verse 22). 5. God’ s sanctified ones having enough in and from God, abhor to take from worldly men to His dishonour. 6. God’ s servants undertake no war for spoil but righteousness to redeem the oppressed. 7. Neither thread nor shoe latchet advantage will righteous souls take from the wicked upon their successes. 8. It is the believing magnanimity of the heirs of promise, not to be enriched by the world, though by right they may claim it (verse 23). 9. Vows to God must not imply unjust things to men. 10. Liberality of some eminent saints must not prejudice the right of other men to give that away (verse 24). (G. Hughes, B. D.)Disinterestedness Canada has become a kingdom in fifty years. Its large cities were then little hamlets, and its mighty forests then covered its virgin soil. Near its lakes a gallant soldier had retired and settled; and around him had gathered a few brave hunters. They were surrounded by Indian tribes, who, partly from respect and awe, refrained from attacking this happy settlement. One of the white men, eager to find a wider field, left the hamlet, and took his family to the hunting ground and village of one of these tribes. Another tribe sacked the Indian village, carried off the leading chief, his wives and flocks; and at the same time took away the white man’ s family and property. When tidings reached the gallant head of the white settlement, he armed his servants, pursued after the retreating Indians, surprised them in their sleep, and brought back the captured white and red men. On arriving at the Indian wigwams again, the grateful Indian chief urged his deliverer to take the rescued cattle. The white leader, animated by those noble motives which blossom so sweetly where Divine grace reigns, and anxious to show the “ red man” what Christianity does for the white man, refused to take one hoof or horse: “ Give only to those who volunteered to join me in the rescue; as for myself and friends, we are content with your deliverance and safe return home.” (W. Adamson.). Genesis 15:1 Fear not, Abram: I am thy shield, and thy exceeding great reward God the shield of the righteous I. THE REQUIRE A SHIELD. II. IN WHAT GOD IS THEIR SHIELD. 1. He is the shield of their substance. 2. He is the shield of their bodies. 3. He is the shield of their souls. III. THE OF THIS SHIELD. 1. It is omnipotent. 2. It is a perpetual shield. 3. A universal shield. 4. The only shield. IV. . 1. Let saints cleave to the Lord, and thus avail themselves of this invaluable shield. Faith and prayer encircle us with God’ s protecting and preserving power. 2. Be grateful for it. How we ought to exult in it, and give God constant and hearty thanks for it. 3. How awful is the condition of the sinner. Not only without this shield, but in opposition to God, and exposed to His Divine power and wrath. (J. Burns, D. D.)An interest in God the most effectual antidote to fear I. THE PERSON . Abram. 1. A man of genuine faith. 2. Of importunate prayer. 3. Of cordial hospitality. 4. Of uniform obedience. II. THE URGED. 1. There is a fear of persecution. 2. There is a fear of poverty. 3. There is the fear of pain. III. THE ANNEXED. 1. God defends the persons of His people. 2. He protects their substance. 3. God is the reward of His people. From this subject we learn-- 1. The security and safety of God’ s people. God is their shield; they live in a world of enemies. 2. Their tranquillity and happiness. 3. The fearless confidence with which they should be inspired. What can they fear, while God is their shield and their exceeding great reward? shall they fear tribulation, or distress, or famine, or nakedness, or peril, or sword? (Sketches of Sermons.)God the protector of His people I. THE OF THE TEXT. 1. God is the defence of His people. He shields them from danger-- (1) By His providence. (2) By His grace. 2. God is the portion of His people. He gives them Himself. II. THE FROM THE TEXT. 1. Fear not the enemies which surround you. 2. Fear not the dangers which threaten you. 3. Fear not the toils you may have to undergo. 4. Fear not the sacrifices you may have to make. Let fear be replaced by a confidence coming from God. (J. King.)Abraham’ s shield and reward I. GOD IS OUR SHIELD. God is your shield, and therefore, you are safe. Christian, what is your fear? 1. There is Satan: and he is a cruel and powerful foe. True; but God is greater than he. 2. There are men: the ungodly and the false, who seek to injure us in mind, character, friendships, position, property. Do not be terrified by your adversaries. Commit your cause and way to God (see Psalms 120:1-7; Psalms 121:1-8.). 3. There are the sorrows and afflictions of life. II. “ AND GREAT REWARD.” We are called to endure much, and to give up much, for the kingdom of heaven’ s sake. We are not promised the compensation of pecuniary wealth, or honour, and praise among men. But God is Himself our reward. This is partly realized here: but is mainly reserved for hereafter. 1. God is our secret solace in this life. 2. He is our eternal reward. (The Congregational Pulpit.)Jesus the shield “ I am thy shield.” These are the words that Jesus speaks to all His people. No one can do so much for our protection as He can. And so the subject we have now to consider is, Jesus the shield of His people. He is the best shield. We may speak of three reasons why this is the best shield. I. It is so, in the first place, because it is so LARGE. The shields which the warriors had in old times were not large enough to cover the whole body. If a soldier held up his shield so as to cover his head, he would leave the lower part of his body uncovered. If he tried to protect that part of his body, then he must leave his head uncovered. And even if the shield had been large enough to cover his body from head to foot, still it would only protect him on one side at a time. While he was holding the shield in front of him, he might be wounded from behind. While any part of the body is left unprotected, we never can tell how soon danger and death may come through that very part. We read about a celebrated Grecian warrior in old times, whose name was Achilles. It was said of him that his body was protected all over from head to foot, so that there was no place in which it was possible for him to be wounded except in one of his heels. Now we should think that, under such circumstances, a man would be pretty safe. And yet the story says that, while engaged in fighting one day, Achilles was wounded by a poisoned arrow in that very place, and died of the wound in his heel. But, when Jesus becomes our shield, He is the best shield, because He can cover us all over. He can protect, at the same time, both head and heart, and hands and feet, and body and soul, and home and family, and all that belongs to us. And when we see how wonderfully Jesus can make use of anything that He pleases, in order to protect the lives, and property, and happiness of His people, we see how well He may say to anyone, as He did to Abraham: “ I am thy shield.” In the winter of 1873, there was a terrible explosion of a steam boiler in the city of Pittsburg. A number of persons were killed, and many more wounded. But there was one life preserved in a very singular way, as if on purpose to show how God can make use of anything He pleases, in order to shield His people from harm. This singular circumstance occurred to the wife of one of the men who was working in the mill where the explosion took place. She was in her own house, busy with her usual household duties, when she heard the noise of the explosion. All at once, she felt an unusual desire to pray. In a moment, she fell on her knees and began to pray. While she was thus engaged, a large piece of the boiler which had just exploded, weighing about two hundred pounds, came crashing through the room, and passed directly by the place where her head would have been if she had not been kneeling down in prayer. That prayer saved her life. Surely, He may well be called the best shield, who can protect the lives of His people in such strange ways as this! One winter night, many years ago, the inhabitants of the town of Sleswick, in Denmark, were thrown into great alarm. A hostile army was marching down upon them, and the people were greatly afraid of the soldiers. In a large cottage on the outskirts of the town lived an aged grandmother with her widowed daughter and grandson. This grandmother was a good Christian woman. Before going to bed that night, she prayed earnestly that God would, in the language of an old hymn, “ build a wall of defence about them.” Her grandson asked her why she offered a prayer like that, for she certainly could not expect God to do any such thing. She told him she did not mean a real, literal stone wall, but that He would be their shield, and protect them. At midnight, the soldiers were heard coming, tramp, tramp, tramping into the town. They filled most of the houses in the town. But no one came to the widow’ s cottage. When the morning dawned, the reason of this was plainly seen. The snow had drifted, and made a wall in front of the widow’ s cottage, so that it was almost hidden, and no one could get near it. “ There, my son,” said the grandmother, “ don’ t you see how God has made a wall about us, and shielded us from danger?” II. This is the best shield, because it is so SAFE. In old times, when a soldier was engaged in fighting, if his enemy raised his sword to strike, he would lift up his shield to turn aside the blow. And so, when an arrow was shot at him, or a spear thrust at him, he would try to ward them off with his shield. But, if his shield were made of paper, or pasteboard, or light wood, or tin, or even if it were covered with a thin sheet of brass or iron, it would not be safe. A heavy blow from a sword, or spear, or arrow, would go through it. And so, since the invention of gunpowder, shields are not used any more, because they cannot be made light enough for a soldier to carry, and yet solid enough to prevent a rifle ball from going through. Indeed, it is impossible to make a shield now of any kind that cannot be penetrated. Why, even when we cover the sides of our ships of war with plates of solid iron, four and five inches thick, they are not safe: they are not impenetrable. A cannon-ball can be sent with such force as to go crashing through them. But, when Jesus becomes our shield, we are entirely safe. Pie is a shield that nothing can penetrate, or get through (see Isaiah 54:17; Psalms 91:4). A minister, whose name was Stewart, was appointed to preach in a wild, mountainous part of Ireland, in which were many Roman Catholics. Some of these men were very bitter in their feelings towards the Protestants. One night, this good minister was preaching in the house of a farmer, when a very violent Romanist, who was present, interrupted him several times. After the meeting broke up, with a dreadful oath he swore he would kill the minister before he crossed the mountain the next day, as he understood he was going over in the morning to preach in another place. In the morning, the minister rose early to get a good start on his journey. The farmer’ s wife begged him not to go, on account of the man who had threatened to kill hire. He said: “ No, I must go. The Lord is my shield, and He can take care of me.” After lifting up his heart in prayer, he started. He had passed over the top of the mountain, and was descending on the other side, when he saw two men standing in the road. As he came near them, they seemed to be much excited. “ What’ s the matter, my friends?” he asked. They pointed to a man who was lying by the side of the road, and said, “ About fifteen minutes before you appeared in sight, that man came to this place. We were digging turf in the field. We saw him stagger and fall. We ran to his assistance; but when we came up to him he was dead.” The minister looked at him, and said: “ Last night that man swore a dreadful oath that he would kill me before I crossed this mountain. Poor fellow! he had come here, I suppose, to carry out his oath.” “ Well,” said the men, “ he will kill no one now.” This good minister trusted to the best shield, and we see how safe it kept him. Many years ago, a gentleman in England, who lived in the country, kept a fine, large mastiff dog, whose name was Hero. He was chained up during the day, but let loose at night to guard the place. It happened once that several sheep belonging to a neighbouring farm had been killed on different nights. The owner of them charged Hero with being the cause of their death. One night another sheep was killed and it was plain that Hero had killed it. Under these circumstances, the gentleman felt that, sorry as he was to part with his dog, he could not keep him any longer. So he said to his servant, in the presence of the dog: “ John, get a piece of stout rope and hang Hero behind the barn where he can’ t be seen from the house.” Strange as it may seem, the dog must have understood what was said; for he rose at once, leaped over a stone fence, ran off, and disappeared from that neighbourhood. Seven years afterwards, this gentleman had some business in the north of England, on the borders of Scotland. At the close of a winter’ s day, he put up for the night at an inn by the wayside. He dismounted, and went to the stable to see that his horse was properly taken care of. Here he was followed by a large mastiff dog, who tried in various ways to engage his attention. When he sat down in the hall, the dog came and sat by his side. He began to think there was something strange in the dog’ s manner. He patted him on the head, and spoke kindly to him. Encouraged by this, the dog put his paw on the gentleman’ s knee, and looked up earnestly into his face, as much as to say: “ Don’ t you know me?” After looking at the dog for awhile, he exclaimed: “ Why, Hero, is this you?” Then the poor creature danced, and capered about, and licked his old master’ s hands, and tried in every way to show how glad he was to see him once more. After this, the dog remained by his side. On going to bed at night, Hero followed him to his room. When he was about to undress, the dog seized the skirt of his coat, and drew his master towards the door of a closet that opened into that room. The door was fastened, but, after a great deal of trouble, he contrived to get it open, when, to his surprise and horror, he found the dead body of a murdered man there. He saw in a moment what sort of a place he was in, and what he might expect that night. He made preparations to defend himself as well as he could. He had a pair of double-barreled pistols with him, and he saw that they were loaded, and primed, and ready for use. Then he fastened his door, and piled up all that was movable in the room against the door. Then he sat down to wait for the murderers, for he was sure they would come. Towards midnight, he heard steps in the entry. Then the handle of his door was tried. Finding it fastened, they knocked. “ Who’ s there?” he asked. “ Open the door,” was the answer. “ What do you want?” “ We want to come in.” “ You can’ t come in.” “ We must come in.” “ Then get in the best way you can, and I’ ll shoot the first man that enters.” They sent for an axe to break through the door. While waiting for the axe, the gentleman heard a carriage drive by. He opened the window and called for help. The carriage stopped. Four men jumped out of it. By their help, the gentleman was relieved from his danger. The men who kept the house were caught and tried. It was found that they had killed a number of persons in that way. Some of them were hung and the rest put in prison. Of course Hero was taken back to his old home, and treated as such a faithful creature deserved to be. And when he died, his master had him buried, and a monument erected over him which told of his faithfulness. And surely the God who can protect His people in such strange ways may well say: “ I am thy shield.” Ill. This is the best shield, because it is so READY. In the days when shields were used, a soldier was not able to keep his shield all the time in a position to defend himself. But it is different with the best shield. Jesus, our shield, has an arm that is never weary. By day and by night, at home and abroad, He is our shield; and He is always ready to protect and keep us. There is a story told of William, Prince of Orange, known as William the Silent, which illustrates this part of our subject very well. He lived about three hundred years ago. He was the governor of Holland. That is a little country, but its people have always been very brave. Philip II, who was then King of Spain, was one of the most powerful kings in the world at that time. He was trying to conquer Holland, and to make the Dutch, who lived there, give up their Protestant religion and become Roman Catholics. He sent an army into this country to conquer it; but, led on by their noble Prince, the Dutch people struggled like heroes for their liberty and their religion. When the King of Spain found that he could not conquer the Prince of Orange in battle, he tried to get rid of him in another way. He offered a large sum of money to anyone who would kill him. There are always bad men to be found who will do as wicked a thing as this for money. Some Spanish soldiers, who wanted to get this reward, made up their minds to try to kill the prince. One dark night, they managed to pass by the sentinels, and were going directly towards the tent in which the prince was sleeping. They were near the tent. Their daggers were drawn. They were treading very cautiously, so as not to be heard. But the prince had a faithful little dog, that always slept at the foot of his master’ s bed. He heard the tread of the murderers, although they were coming so carefully. He jumped up and began to bark. This wakened his master. He sprang up in bed, seized his pistol, and cried: “ Halt! who comes there?” When the murderers found that the prince was awake, they turned and fled. And thus that little dog saved his master’ s life. The prince was asleep, and could not protect himself. But He who says, “ I am thy shield,” was there to protect him. He is the best shield, because He is always ready. A dear little English boy, named Bennie, lay sleeping in the shady verandah of his Indian home. The nurse who had been trusted with him had neglected her charge, and left him while he was asleep. A great fierce tiger, prowling in search of prey, finding the village very quiet, had ventured in among the dwellings. The English gentlemen were all absent; the natives were in the rice fields, and the ladies were taking their rest during the heat of the day. The tiger crept noiselessly past the quiet house, until he saw the sleeping child. Then, with one bound, he sprang upon him, grasped the flowing white robe of the child in his teeth, and darted off with it to his native jungle. Having secured his prize, he laid it down; and, as the kitten often plays with a captive mouse before devouring it, so the tiger began sporting with the child. He walked round and round him; laid first one paw and then another gently on his plump little limbs, and looked into the boy’ s beautiful face, as if his savage heart was almost melted by its sweetness. There was a brave little heart in Bennie, for he did not seem to be at all alarmed by his strange companion. He was well-used to Nero, the large black house dog; the ponies were his chief favourites; and he felt inclined to look on the tiger as if he were only Nero’ s brother. And when the tiger glared at him with his great fiery eyeballs, or when the sight of his dreadful teeth made his heart beat for a moment, he only returned the gaze, saying in baby language: “ I’ m not afraid of you, for I’ ve got a father! You can’ t hurt Bennie--Bennie’ s got a mamma!” Oh, if we could only have the same trust in our heavenly Father, how well it would be for us! All this time, while her darling boy was in such dreadful danger, his mother was sleeping. The faithless nurse returned by-and-by, to find the child gone. In her fright, she flew from house to house in search of him. But the Eye that never sleeps was watching that dear child. The best shield was stretched over him. An aged native had heard the tiger give a low, peculiar growl, from which he knew that he had seized some prey. Taking his gun, he followed in his trail till he came near him. Then he hid himself carefully behind the bushes. He saw the terrible creature playing with the child, and dreaded every moment to see him tear it to pieces. He watched his opportunity to fire, fearful lest the ball intended for the tiger should hit the child. The proper moment came. He took his aim, and fired. The tiger leaped, gave a howl of pain, ran a few steps, and fell dead by the side of the now frightened child. It was He who said, “ I am thy shield,” who watched over and protected that little one in such an hour of fearful danger. This is the best shield, for three reasons. In the first, because it is so large; in the second, because it is so safe; and in the third place, because it is so ready. Let us be sure that we make Jesus our friend. Then, wherever we go and wherever we stay, we shall be safe, because we shall have this best shield for our protection. Remember that Jesus has said, “ I am thy shield.” (R. Newton, D. D.)The terribleness of God the good man’ s security When the good man sees God wasting the mountains and the hills, and drying up the rivers, he does not say, “ I must worship Him, or He will destroy me” ; he says, “ The beneficent side of that power is all mine; because of that power I am safe; the very lightning is my guardian, and in the whirlwind I hear a pledge of benediction.” The good man is delivered from the fear of power; power has become to him an assurance of rest; he says, “ My Father has infinite resources of judgment, and every one of them is to my trusting heart a signal of unsearchable riches of mercy.” (J. Parker, D. D.)God our shield There are two main things that man needs in this world: he needs protection and the fulfilment of his desires and labours, a negative and a positive, a shield and a reward, something to protect him while in the battle, something to reward him when it is over. This promise is silently keyed to the note of struggle as underlying life, the conception of life that the wise have always taken. Life is not mere continuance or development; it is not a harmony, but a struggle. It continues, it develops, it may reach a harmony, but these are not now its main aspects. It is this element of struggle that separates us from other creations. A tree grows, a brute develops what was lodged within it; but man chooses, and choice by its nature involves struggle. It is through choice and its conflicts that man makes his world, himself, and his destiny; for in the last analysis character is choice ultimated. The animals live on in their vast variety and generations without changing the surface of the earth, or varying the sequences wrought into their being; but man transforms the earth, and works out for himself diverse histories and destinies. It is this nobler view of man, as choosing and struggling, that makes it needful he should have protection in the world. If he were only an animal he might be left to nature, for nature is adequate to the needs of all within her category; but transcending, and therefore lacking full adjustment to nature, he needs care and help beyond what she can render, He finds himself here set to do battle, life based and turning on struggle; but nature offers him no shield fit to protect him, nor can nature reward him when the struggle is over. She has no gifts that he much cares for, she can weave no crown that endures, and her hand is too short to reach his brow. There is a better philosophy back here in the beginnings of history, the beginnings also of true, full life. Abram is the first man who had a full religious equipment. He had open relations to God; he had gained the secret of worship; he had a clear sense of duty, and a governing principle, namely, faith or trust in God. It starts out of and is based on this promise of God to be his shield and reward. His sense of God put his life before him in all its terrible reality; it is not going to be an easy matter to live it. Mighty covenants are to be made; how shall he have strength to keep them? He is to become the head of a separate nation; how can he endure the isolation necessary to the beginning? He is to undergo heavy trials and disappointments; how shall he bear them? He is promised a country for his own, but he is to wander a citizen of the desert all his days, and die in a land not yet possessed; how can he still believe with a faith that mounts up to righteousness? Only through this heralding promise: “ I am thy shield, and thy exceeding great reward.” When you are in trouble I will protect you. When you fail of earthly rewards I will be your reward. But Abram’ s life, in its essential features, was not exceptional. I do not know that it was harder to live than yours or mine. I do not know that his duties were more imperative, his doubts more perplexing, his disappointments and checks severer than those encountered by us all today. He needed and we need two things to carry us through, protection and fulfilment of desires, shield and reward. Let us now look at the first of these two things with something more of detail. 1. We need protection against the forces of nature. In certain aspects nature is kind to us and helps us; she strives to repair any injury she may do to us; she is often submissive and serves us with docility. But in other respects she is cruel and unsparing, and her general aspect is that of a power over us rather than under us. I confess that I should be filled with an unspeakable dread if I were forced to feel that I was wholly shut up in nature. We are constantly brought face to face with its overpowering and destroying forces, and we find them relentless. We may outwit or outmaster them up to a certain point, but beyond that we are swept helpless along their fixed and fatal current. But how does God become a shield against them? Only by the assurance that we belong to Himself rather than to nature. When that assurance is received, I put myself into His larger order; I join the stronger power and link myself to its fortunes. It makes a great difference practically, which side we take. If the material world includes me, then I have no shield against its relentless forces, its less than brute indiscrimination, its sure finiteness or impersonal and shifting continuance. Then I am no more than one of its grains of dust, and must at last meet the fate of a grain of dust. But if spirit has an existence of its own, if there is a spiritual order with God at its head and with freedom for its method, then I belong to that order, there is my destiny, there is my daily life. My faith in that order and its Head is my shield when the forces of nature assault me and its finiteness threatens to destroy me. 2. We need a shield against the inevitable evils of existence. Sooner or later there comes a time to every one of us when we are made to feel not only that we at weaker than nature, but that there is an element of real or apparent evil in our lore There dawns on us a sense of mortality peculiarly real. The tables are turned with us. Heretofore life, the world, the body--all have been for us; now they are against us, they are failing us; the shadow of our doom begins to creep upon us. How real this experience is every thoughtful person of years well knows. It has in it, I verily believes more bitterness than death itself. It is the secret of the sadness of age. And there is every reason why this experience should be sad. It is necessarily so until we can meet it with some larger truth and fact. Along with this decadence of powers comes a greater evil--an apprehension of finiteness. In our years of wholeness and strength there is no such apprehension. Life carries with it a mighty affirmation of continuance, but when life weakens it begins to doubt itself. But the idea of coming to an end is intolerable; it does not suit our nature or feelings; it throws us into confusion; we become a puzzle to ourselves; we cannot get our life into any order or find for it any sufficient motive or end, and so it turns into a horrible jest, unless we can ground ourselves on some other conception. But the sense of finiteness presses on us with increasing force; it seems to outmaster the infinite, and even to assert its mastery in the process at work within us. It is here that we need a shield to interpose against the horrible suggestions of this last battle of life. And it is just here that God offers Himself as such a shield--God Himself in all the personality of His being--the I Am--Existence. The name itself is an argument; existence is in question, and here is Existence itself saying to a mortal man, “ I am your shield.” Between ourselves longing for life, and this devouring sense of finiteness, stands God--a shield. “ I made you,” He says, “ but you shall not perish because I put you into a perishing body. Because I made you you cannot perish. Because I am the ever-living God you shall live also.” 3. God is a shield against the calamities of life. It is rarely that one gets far on in life without seeing many times when it is too hard to be borne. For vast multitudes life is unutterably sad and bitter, for many others it is dull and insipid, for others one long disappointment, for none is it its own reward. It will always wear this aspect to the sensitive and the thoughtful unless some other element or power is brought in. Man cannot well face life without some shield between. He may fight ever so bravely, but the spears of life will be too many and too sharp for him. And no shield will thoroughly defend him but God. The lowest, by its very condition, demands the highest; the weakest calls out for the strongest--none but the strongest can succour the weakest; the saddest can be comforted only by the most blessed; the finite can get deliverance from its binding and torturing condition only in the eternal one. 4. God is a shield against ourselves. It is, in a certain sense, true of us all that we are our own worst enemies. It is the last and worst result of selfishness that it leaves one alone with self, out of all external relations, sealed up within self-built enclosures. A very fair and seemly life may end in this way. If self be the central thought, it ends in nothing but self, and when this comes about we find that self is a poor companion. One of the main uses of God, so to speak, is to give us another consciousness than that of self--a God consciousness. It was this that Christ made the world’ s salvation, not breaking the Roman yoke, not instituting a new government or a new religion, not revealing any formal law or secret of material prosperity, or any theory of education or reform, but simply making plain a fact, assuring the world that God is, and that He is the Father, and breathing a consciousness of it into men, opening it up to the world’ s view, and writing it upon its heart as in letters of His own blood; thus He brought in a God consciousness, in place of a world consciousness and a self-consciousness, this only, but who shall measure its redeeming power! And there is no more gracious, shield-like interposing of God than when He comes in between us and self as a delivering presence. It is the joy of friendship that we are conscious of our friend, and that he draws us away from ourselves. It is the joy of the home that each one is conscious of the other; home life reaches its perfection when parents and children not only love, but pass on to the highest form of love--a steady and all-informing consciousness of one another. It shadows forth the largest form of the truth, God dwelling, not amongst but in men, a shield against themselves. (T. T. Munger.)The shield How few duly consider the tremendous dangers to which they are exposed by sin! Flight there is none, for God is everywhere. Resistance there is none, for God has all power. Self is ruin, because self is sin; and sin the cause of the ire. But against all this righteous anger, there is a shield most righteously provided in Christ Jesus. But God’ s abhorrence of evil is not our only adversary. There is the evil one, red with the blood of myriads of our race. He lays an ambush at every turn. Now a shower of darts pelts pitilessly. Now the weight of incessant batterings descends. Now a sudden arrow flies swiftly in the dark; and suddenly we fall, ere danger is suspected. He never slumbers, never is weary, never relents, never abandons hope. He deals his blows alike at childhood’ s weakness, youth’ s inexperience, manhood’ s strength, and the totterings of age. He watches to ensnare the morning thought. He departs not with the shades of night. By his legions he is everywhere, at all times. He enters the palace, the hut, the fortress, the camp, the fleet. He infests every chamber of every dwelling, every pew of every sanctuary. He is busy with the busy. He hurries about with the active. He sits by each bed of sickness, and whispers into each dying ear. As the spirit quits the tenement of clay, he still draws his bow with unrelenting rage. And where can we find this shelter, but in Jesus? He interposes the might of His intercession: “ Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat, but I have prayed for thee, that thy faith fail not.” His prayers are our victory. Jesus shields us, too, by giving the shield of faith. He is the author and finisher of this grace. Against this all the fiery darts of the wicked are powerless. They touch it, only to be quenched. The sprinkling of His blood is also an impregnable security. Satan sees this and trembles. It is mail which he cannot pierce. This is the one experience of the Church of the firstborn. They are all sorely pressed, but they are more than conquerors, for they overcome by the blood of the Lamb. Thus the evil one touches not the shielded ones of Jesus. The pleasures, too, the luxuries, the honours of high station beat down their countless victims. None can withstand them in human strength. And none can be vanquished, who have the Lord for their breastplate. Moses was tried by their most seductive craft. He might have sat next to the king in royal state. But he “ endured, as seeing Him who is invisible.” And being dead, he tells us, how to drive back this wily troop of fascinations. Man’ s frown and persecution’ s threat give deadly wounds. All this fury affrighted Daniel and the captive youths. The tyrant’ s wrath, the burning fiery furnace, the den of raging beasts gaped menacingly on them. But they fled to the Lord. He was their Shield, and they were unharmed in spirit, and in body. Moreover, the Zion-ward path is in the face of batteries, from which hosts of cares and anxieties pour down their envenomed darts. “ This God is our God forever and ever, He will be our guide even unto death.” The soul is surely cased in peace, when it is folded in the arms of Jesus. (Dean Law.)God a shield Luther was once asked, “ Where would you find safety if the Elector of Saxony were to desert you?” He replied, “ Under the shield of heaven.” God has engaged to preserve His loving, trusting, and obedient people “ from all evil” ; therefore, as we abide under His protection, we may be “ safe from fear of evil.” “ If God be for us, who can be against us?” A good man once had a poisoned cup given him to drink; but the cup fell, its contents were spilled, and the wicked design was frustrated. “ The angel of the Lord encampeth round about them that fear Him, and delivereth them.” The shield of providence What a shield God is to His people, and how effectually He can preserve us from all enemies, evils or dangers. When Protestant Holland was almost conquered by Spain, in answer to prayer, God caused the Romish foe to be driven back by the flooding of the country. Lady Huntingdon accepted an invitation to Brussels in 1786, where it was represented she might do much good. On her journey to London she was, however, so detained, that she received letters from the Continent warning her that on her arrival it was intended to put her to death as a heretic and a successful opponent of Romish ignorance and superstition. The Popish nobleman who had invited her dropped down dead on the very day her ladyship had started for London. She ever regarded her delay, etc., as a gracious interposition of Providence in her behalf. And thy exceeding great reward:-- How God is His people’ s great rewardI. THAT NOTHING BESIDES GOD CAN BE THE SAINTS’ REWARD. 1. Nothing on earth can be their reward. The glistering of the world dazzles men’ s eyes; but, like the apples of Sodom, it doth not so much delight as delude. 2. Heaven itself is not a saint’ s reward: “ Whom have I in heaven but Thee?” (Psalms 73:25). II. HOW IS GOD HIS PEOPLE’ S REWARD? In bestowing Himself upon them. The great blessing of the covenant is, “ I am thy God.” But how doth God give Himself to His people? Is not His essence incommunicable? True, the saints cannot partake of God’ s very essence; the riches of the Deity are too great to be received in specie. But the saints shall have all in God, that may be for their comfort: they shall partake so much of God’ s likeness, His love, His influence, and irradiations of His glory (1 John 3:2; John 17:26; John 17:22), as doth astonish and fill the vessels of mercy, that they run over with joy. III. HOW GOD COMES TO BE HIS PEOPLE’ S REWARD. Through Jesus Christ; His blood, being “ the blood of God,” hath merited this glorious reward for Acts 20:28). IV. WHEREIN THE OF THIS REWARD . 1. God is “ a satisfying reward.” “ I am God Almighty” (Genesis 17:1): the word for Almighty signifies “ Him that hath sufficiency.” God is a whole ocean of blessedness; which while the soul is bathing in, it cries out in a Divine ecstasy, “ I have enough.” Here is fulness, but no surfeit: “ I shall be satisfied, when I awake, with Thy likeness” (Psalms 17:15). 2. God is “ a suitable reward.” The soul, being spiritual, must have something homogeneal and suitable to make it happy; and that is God. Light is not more suitable to the eye, nor melody to the ear, than God is to the soul. 3. God is “ a pleasant reward.” He is the quintessence of delight, all beauty and love. To be feeding upon the thoughts of God is delicious: “ My meditation of Him shall be sweet (Psalms 104:34). 4. God is “ a transcendent reward.” The painter,” going” to take the picture of Helena, not being able to draw her beauty to the life, drew her face covered with a veil. So, when we speak of God’ s excellences, we must draw a veil. He is so super eminent a reward, as that we cannot set Him forth in all His regency and magnificence. 5. God is “ an infinite reward.” And being infinite, these two things follow: (1) This reward cannot come to us by way of merit. Can we merit God? Can finite creatures merit an infinite reward? (2) God being an infinite reward, there can be no defect or scantiness in it. “ There is no want in that which is infinite.” Some may ask, “ Is God sufficient for every individual saint?” Yes; if the sun, which is but a finite creature, disperseth its light to the universe, then much more God, who is infinite, distributes glory to the whole number of the elect. 6. God is “ an honourable reward.” Honour is the height of men’ s ambition. Alas! worldly honour is but a “ pleasing fancy.” Honour hath oft a speedy burial: but to enjoy God is the head of honour. 7. God is “ an everlasting reward.” Mortality is the disgrace of all earthly things. They are in their fruition surfeiting, and in their duration dying; they are like the metal that glass is made of, which, when it shines brightest, is nearest melting: but God is an eternal reward. Eternity cannot be measured by years, jubilees, ages, nor the most slow motion of the eighth sphere. Eternity makes glory weighty: “ This God is our God forever and ever” Psalms 48:14). . 1. Hence it is evident, that it is lawful to look to the future reward. God is our reward; is it not lawful to look to Him? 2. If God be such an exceeding great reward, then it is Hot in vain to engage in His service. 3. See the egregious folly of such as refuse God. “ Israel would none of Psa 81:11). Is it usual to refuse rewards? 4. If God be such an immense reward, then see how little cause the saints have to fear death. Are men afraid to receive rewards? There is no way to live but by dying. . 1. Believe this reward. Look not upon it as a platonic idea or fancy. Sensualists question this reward, because they do not see it: they may as well question the verity of their souls, because, being spirits, they cannot be seen. Where should our faith rest, but upon a Divine testimony? 2. If God be such an exceeding great reward, let us endeavour that He may be our reward. “ God, even our own God, shall bless us” (Psalms 67:6). He who can pronounce this Shibboleth, “ my God,” is the happiest man alive. 3. Live every day in the contemplation of this reward. Be in the altitudes. Think what God hath “ prepared for them that love Him!” O that our thoughts could ascend! 4. This may content God’ s people: though they have but little oil in the cruse, and their estates are almost boiled away to nothing, their great reward is yet to come. Though your pension be but small, your portion is large. If God be yours by deed of gift, this may rock your hearts quiet. 5. If God be so great a reward, let such as have an interest in Him be cheerful. God loves a sanguine complexion: cheerfulness credits religion. 6. If God be an exceeding great reward, let such as have hope in Him long for possession. Though it should not be irksome to us to stay here to do service, yet we should have a holy “ longing” till the portion comes into our hand. This is a temper becoming a Christian--content to live, desirous to Philippians 1:23-25). 7. Let such as have God for their exceeding great reward, be living organs of God’ s praise. “ Thou art my God, and I will praise Thee” (Psalms 118:28). . Will God Himself be His people’ s reward? This may be as bezoar stone, to revive and comfort them. 1. In cases of losses. They have lost their livings and promotions for conscience’ sake! but as long as God lives, their reward is not lost Hebrews 10:34). 2. It is comfort in case of persecution. The saints’ reward will abundantly compensate all their sufferings. TERROR TO THE WICKED. Here is a Gorgon’ s head to affright them. They shall have a reward, but vastly different from the godly. All the plagues in the Bible are their reward: “ Destruction shall be to the workers of iniquity” (Proverbs 10:29). God is their rewarder, but not their reward. “ The wages of sin is death” Romans 6:23). They who did the devil’ s work, will tremble to receive their wages. (T. Watson, M. A.)God the reward of His people Dionysius caused musicians to play before him, and promised them a good reward. When they came for their reward, he told them they had already had it in their hopes of it. God does not disappoint His servants. Christ says, “ My reward is with Me.” (J. Parker, D. D.) Genesis 15:2-3 To me Thou hast given no seed Abram’ s fear God had given Abram everything but a child, and therefore it seemed to him that all this flow of God’ s love was running into a pool where it could only stand still. And Abram told God his fear in plain words. How true it is that we can say things in the dark that we dare not say in the light! For a long time Abram wanted to say this, but the light was too strong: he knew he would stammer and blush in the daytime, so he hid the fear in his heart. But now it is evening tide! The shadows are about, and the stars are coming! O sweet eventide, what words we have spoken in its dewy quietness--words that would have been out of place in the glare of open day. How the voice has become low, and the heart has told what was deepest and tenderest, sending it out as a dove that would find another soul to rest in! It was so that Abram talked to God in the vision that came at star time. He said, “ I have no child; all my goods are in the hands of a steward, a true enough servant, but still not a son; what is to become of all these tokens of Thy love?” and whilst he was talking the stars came out more and more, all of them--millions of silvery eyes, throng upon throng, glowing overhead, sparkling over the distant hills, glittering in the east, throbbing like hearts on the western horizon, the singing Pleiades, the mighty Arcturus and his sons, Venus and Mars, and the Milky Way (names unknown then), there they were, angels talking in light, servants watching the King’ s city. It was in that the Lord said to Abram, “ Look up” ; and Abram looked; and God said, “ Count them” ; and Abram said, “ My Lord, who can count that host?” And the Lord said, “ So shall thy seed be.” (J. Parker, D. D.) Genesis 15:5-6 And He brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be.And he believed in the Lord, and He counted it to him for righteousness Abram’ s faith These two verses lie close together on one page of the Bible. They are part of a brief event in one human life. Yet, as we read them, they seem to separate from each other, and to stand very far apart. The fifth verse is altogether of the past. It shows us the tent of the patriarch gleaming white in the clear starlight of the Eastern night. We learn with Abraham to look up and believe and be at rest. The sixth verse suggests thoughts of the nearer present. From the hour when St. Paul first cited this fact of Abraham’ s faith and his justification by faith, this verse has been taken out of the older story and bedded in our modern controversies. I. In these verses lies the union of two things that God has joined together and that man is ever trying to separate--LIFE AND LIGHT. God revealed Himself to us, not by words that told of a Father, but by a life that showed a Father; not by a treatise on Fatherhood, but by the manifestation of a Son. And so He ever joins the light of precept with the life of practice. II. We read that Abraham believed God--NOT THEN FOR THE FIRST TIME, NOT THEN ONLY. He had heard God’ s voice before, and at its bidding had gone out to be an exile and pilgrim all his days. His faith was no intellectual assent to a demonstrated proposition; it was the trust of the heart in the voice of God. It was the belief, not that solves difficulties, but that rises above them. III. WHY WAS ABRAHAM’ S FAITH COUNTED TO HIM FOR ? Because, as all sin lies folded in one thought of distrust, so in one thought of trust lies all possible righteousness--its patience, its hope, its heroism, its endurance, its saintliness; and therefore He who sees the end from the beginning reckons it as righteousness. In the faith of Abraham lay all the righteous endurance, all the active service, of his believing life. This simple trust of Abraham made the practical motive power of his life, as it should make that of ours. (Bp. Magee.)God’ s covenant and Abram’ s faith I. WHAT WAS THE , AND TO WHOM WAS IT REALLY MADE? 1. As we commonly use the term it means an agreement between two equal parties who bind themselves to do, or not to do, certain things. In the realm of Redemption it cannot be so, because God and man are not equals and cannot make mutual agreements. God’ s covenant begins and ends with Himself. It comes to us only through His mercy and grace. The power to fulfil its conditions, on man’ s part, comes through the same grace received into the heart by faith. 2. To whom was this promise made? “ To Abraham and his seed, which is Christ.” II. WHAT WAS, AND IS, FAITH? We see at a glance that the covenant asked almost nothing of its recipient as he left his home and entered Canaan. He had done nothing, that we can see, which would in the least entitle him to hear so “ large a promise, so divine.” To be sure, we read that he would bring up his children well, but this hardly constitutes a valid reason why he should be selected to become heir of the world and the father of the faithful. We have the exact announcement here: “ He believed in the Lord; and He counted it to him for righteousness.” It need not have been counted, if it had been real and intrinsic righteousness. It would have stood out in its own merits. In a word, it was the obedience of faith--the obedience springing out of, and kept alive by, faith. So far as sight went, there was nothing to justify his acceptance of the amazing promise that his seed should be as the dust and the stars for number, and that he should be the father of a nation which should fill and bless the earth. And although Christ is fully revealed to us, the steps from the life of nature into that of grace are essentially steps into an uncertainty. Only by faith do we know what we shall find when we accept salvation. We make a venture. We put the foot out for a step, and the only confidence we have that we shall not fall is the confidence of faith. Like Abraham we are called to go out into a country that shall be showed us after we have started for it. And how often must we leave kindred and friends behind us, like Christian in the dream of John Bunyan, and set our faces away from all that charms us, and cry aloud: “ Life! life!” nor tarry in all the plain? (E. N. Packard.)The covenant with Abram I. GOD’ S REST GIFT TO MAN IS HIMSELF (Genesis 15:1). Hitherto God had promised to confer blessings upon Abram. Not till now had He promised to bestow Himself. Abram knew that God was better than His gifts. If He would confer Himself, no good can be lacking. So, taking God at His word, Abram’ s struggling faith comes to victory. II. GOD GRANTS TO THE SOUL FREE WITH HIMSELF. As yet, whenever God had spoken, Abram had kept silence. Now his lips are opened. III. GOD REVEALS HIMSELF TO MAN IN A WAY ADAPTED TO HIS PRESENT NEED. Abram had said, “ Lord God, whereby shall I know that I shall inherit the land?” God heeded this request, and gave him a token adapted to his age and country. That was four thousand years ago, and in a barbarous age. To expect now such, or any sensuous phenomenon at the meeting place of God and man, would be to roll back the stream of time and expect the nineteenth century after Christ to be as gross in its spiritual conceptions as the nineteenth century before him. Still, the fact that God regarded Abram’ s request, and in a manner suited to His comprehension condescended to bind Himself by covenant to His promises of grace, is a lesson of perpetual hope. God’ s ear is never closed to His children’ s cry. IV. GOD’ S TO MAN ARE . There are seven or eight recorded instances of God’ s communing with Abram (see Genesis 12:1-3; Genesis 12:7; Genesis 21:13; Genesis 21:15; Genesis 21:17; Genesis 21:22.). As God dealt with Abram He deals with us. The blessing faith asks for and receives today is the type of a richer one tomorrow. To Abram, childless, wandering in a strange land, the highest imagined good was a son and a home. These God promised. But how much greater the blessing when it was revealed that God in him was to reknit the broken bond between Himself and a fallen race, and through his seed to provide a Saviour for an apostate world! Faith, wherever it enters, makes the soul expansive. Today it wants and obtains; and by that very obtaining its wants are heightened still, and these when gratified yet more enlarge the soul, and urge it on to ask and expect yet ampler blessings. Nor is there ever fear that man’ s increased capacity or desire will exceed God’ s ability to grant. The depths of His power and love are unfathomable. V. THE CHANNEL THROUGH WHICH GOD’ S FLOW TO MAN IS FAITH. Notice the process by which Abram’ s faith resulted, Hot only in an imputed, but also in an actual righteousness. He hears the call of God, and comes to the decisive act of trusting Him. He then rises to the successive steps of walking with God, covenanting with Him, communing and interceding with Him, and at length withholding from Him nothing which he regards most dear. From this example of Abram several lessons respecting faith are taught. We learn that-- 1. The sinner’ s first duty is to believe what God has spoken. Had Abram disbelieved God, every act born of that disbelief would have been an act of sin. The only right thing he could do was to believe God and accept His proffered favour. So is it now To have confidence in God, to repose in Him, to fall into the arms of His promised grace, is the only first right act a sinner can perform. Hence the Scriptures emphasize the truth that salvation comes from believing. 2. The foundation of faith is God’ s promise. God had told Abram what He would do. Abram’ s faith consisted in believing that God would do just as He had said. 3. Obedience is an essential element in faith. Because Abram believed God he obeyed Him. “ It is,” says Selden, “ an unhappy division that is made between faith and works. Though in my interest I may divide them, just as in the candle I know there is both light and heat, yet put out the candle and they are both gone; one remains not without the other. So is it betwixt faith and works.” 4. Faith is the soul’ s simplest act, and also its mightiest energy. To Abram, weak and sinful, what so simple as to trust, like a little child, in his heavenly Father? Yet thus he became mightier than a conqueror. 5. Faith’ s highest conquests are not at first. (P. B. Davis.)God’ s covenant with Abram I. ABRAM HAD EXPOSED HIMSELF TO BY HIS VICTORY OVER THE EASTERN RAIDERS. In the reaction following the excitement of battle, dread and despondency seem to have shadowed his soul. Therefore the assurance with which this chapter opens came to him. It was new, and came in a new form. He is cast into a state of spiritual ecstasy, and a mighty “ word” sounds, audible to his inward ear. The form which it takes--“ I am thy shield” --suggests the thought that God shapes His revelation according to the moment’ s need. The unwarlike Abram might well dread the return of the marauders in force, to avenge their defeat. Therefore God speaks to his fears and present want. Abram had just exercised singular generosity in absolutely refusing to enrich himself from the spoil. God reveals Himself as his “ exceeding great reward.” He gives Himself as recompense for all sacrifices. II. MAKE THE FAITH WHICH SPRINGS TO MEET THE DIVINE PROMISE. The first effect of that great assurance is to deepen Abram’ s consciousness of the strange contradiction to it apparently given by his childlessness. It is not distrust that answers the promise with a question, but it is eagerness to accept the assurance and ingenuous utterance of difficulties in the hope of their removal. God is too wise a Father not to know the difference between the tones of confidence and unbelief, however alike they may soured; and He is too patient to be angry if we cannot take in all His promise at once. He breaks it into bits not too large for our lips, as He does hove. The frequent reiterations of the same promises in Abram’ s life are not vain. They are a specimen of the unwearied repetition of our lessons, “ Here a little, there a little,” which our teacher gives his slow scholars. So, once more, Abram gets the promise of posterity in still more glorious form. Before, it was likened to the dust of the earth; now it is as the innumerable stars shining in the clear eastern heaven. As he gazes up into the solemn depths, the immensity and peace of the steadfast sky seems to help him to rise above the narrow limits and changefulness of earth, and a great trust floods his soul. Belief as credence is mainly an affair of the head, but belief as trust is the act of the will and the affections. The object of faith is set in sunlight clearness by these words--the first in which Scripture speaks of faith. Abram leaved on “ the Lord.” It was not the promise, but the promiser, that was truly the object of Abram’ s trust. III. MARK THE FULL-ORBED GOSPEL TRUTH AS TO THE OF FAITH WHICH IS IN THIS RECORD OF EARLY . “ He counted it to him for righteousness.” A geologist would be astonished if he came on remains in some of the primary strata which indicated the existence, in these remote epochs, of species supposed to be of much more recent date. So here we are startled at finding the peculiarly New Testament teaching away hack in this dim distance. No wonder that Paul fastened on this verse, which so remarkably breaks the flow of the narrative, as proof that his great principle of justification by faith was really the one only law by which, in all ages, men had found acceptance with God. Long before law or circumcision, faith had been counted for righteousness. The whole Mosaic system was a parenthesis; and even in it, whoever had been accepted had been so because of his trust, not because of his works. The whole of the subsequent Divine dealings with Israel rested on this act of faith, and on the relation to God into which, through it, Abram entered. He was not a perfectly righteous man, as some passages of his life show; but he rose here to the height of loving and yearning trust in God, and God took that trust in lieu of perfect conformity to His will. IV. THE WHICH IS THE OF ABRAM’ S FAITH, AND THE PROOF OF HIS . It is important to observe that the whole remainder of this chapter is regarded by the writer as the result of Abram’ s believing God. The way in which Genesis 15:7 and the rest are bolted on, as it were, to Genesis 15:6, clearly shows this. The nearer lesson from this fact is that all the Old Testament revelation from this point onward, rests on the foundation of faith. The further lesson, for all times, is that faith is ever rewarded by more intimate and loving manifestations of God’ s friendship, and by fuller disclosures of His purposes. The covenant is not only God’ s binding Himself anew by solemn acts to fulfil His promises already made, but it is His entering into far sweeter and nearer alliance with Abram than even He had hitherto had. That name, “ the friend of God,” by which he is still known over all the Muhammadan world, contains the very essence of the covenant. (A. Maclaren, D. D.)The covenant with Abram I. ABRAM’ S AND GOD’ S . 1. The Divine words, “ Fear not,” suggest that Abram was now filled with apprehension. 2. There was strong ground for such apprehension. 3. In this opportune moment of apprehension, God’ s gracious voice of assurance was heard in vision by Abram. (1) Encouraging words. “ Do not fear!” (2) The ground of the encouragement. “ I am thy shield and thy exceeding great reward.” (a) As his “ shield,” an all-sufficient protection. (b) As his “ exceeding great reward,” better than all spoils of war or earthly good. (c) A present help in every time of need is our covenant God. II. ABRAM’ S AND GOD’ S ANSWER. 1. This question was natural. 2. This question was timely. 3. It has been quaintly said: “ The pious complaint of human weakness before God must be distinguished from impious murmurs against God.” 4. God’ s answer. (1) Positive. (2) All-assuring. III. ABRAM’ S FAITH AND GOD’ S . 1. This act of faith seems to have risen to a sublimer height, and to have been more spiritually appropriating, than any previous act had been. 2. God’ s special attestation of this act of faith is peculiarly significant Romans 4:18-25). 3. The solemn ratifying rite. 4. Abram’ s deep sleep, and accompanying revelation from God. Lessons: 1. The assurance of God’ s grace should quiet all our fears, and give abiding strength to our faith in His promises. 2. Let us imitate Abram’ s sublime faith when (Romans 4:20). 3. Unbelief dishonours God; faith glorifies Him. (D. C. Hughes, M. A.)The covenant with Abram I. ABRAM . He never doubted God. But his faith was tried. His question in Genesis 15:2 is a prayer for more light, as afterwards, in Genesis 15:8, he asks for some token from God to assure him. II. ABRAM . He believed that nothing was impossible with God, and that God’ s promise must be true. This faith, then, was simply trusting God’ s word. III. ABRAM ASSURED. Abram watched. Abram waited. Then deep sleep fell on him. God’ s time often comes when His servant’ s weakness is most felt. 1. God unveils to Abram a glimpse of the future. 2. God allows Abram to see a symbol of the Divine Presence. (W. S. Smith, B. D.)Lessons 1. God’ s infinite condescension. Will God in very deed become a contracting party with man? Shall only the breadth of a sacrifice separate the Most High God from a sinful creature such as even Abraham was? And yet so it was. 2. Let us see here again a type and emblem of the greater covenant between the Father and the Son, the covenant of grace. 3. And we ought, in fine, to enter into covenant, as Abraham did, with God. In every act of firm belief in God and Christ there is implied the idea of covenant obligation. We bind ourselves to be God’ s forever; and He promises, not to us by ourselves (as is supposed in a personal covenant), but to us as in Christ, all those blessings, present and future, which are implied in Him. (G. Gilfillan.)The word “ count” used in two senses At the last general election some millions of votes had to be counted. And the proceedings on that occasion illustrated the fact that the verb “ to count” is used in two senses. The clerk counts the voting papers he takes out of the ballot box; but presently he comes to one which has been filled up by the voter irregularly, and, throwing it aside, he exclaims, “ That will not count,” or “ I can’ t count that.” He does not mean that there is any physical difficulty in adding that one vote to the number he has arrived at. He means that it must not be reckoned. The same distinction may be seen in the Bible. When David says of God’ s precious thoughts, “ If I should count them, they are more in number than the sand” (Psalms 139:18), the word “ count” is used in the ordinary sense of numbering; and the same Hebrew word is sometimes translated “ number,” as in David’ s “ numbering” of the people. But when the Psalmist complains, “ We are counted as sheep for the slaughter” Psalms 44:22), he means not “ numbered,” but “ regarded,” or “ reckoned” ; and the Hebrew word used is elsewhere rendered “ reckoned,” or “ imputed,” as in Psalms 32:2, “ Unto whom the Lord imputeth not iniquity.” So also in the Greek of the New Testament; and teachers should particularly note, in studying this lesson, that in the Authorised Version of Romans 4. the words “ count” (which occurs twice), “ reckon” (which occurs three times), and “ impute” (which occurs six times), all stand for one Greek word, which is used eleven times in that chapter, and always means “ count” in the second sense. In the Revised Version this is put right, and in no chapter is the revision more valuable. It renders the word by “ reckon” in every case, and every reader feels the immensely increased strength of St. Paul’ s argument. Now these two senses of the word “ count” both appear in Genesis 15:1-21, in the fifth and sixth verses. (In the fifth verse the English words “ tell” and “ numbered” are the same in the Hebrew, and are, of course, equivalent to “ count” and “ counted” ). And in both cases the use of the expression is very significant. (E. Stock.)Faith takes the righteous character of its object Just as the hand of a dyer that has been working with crimson will be crimson just as the hand that has been holding fragrant perfumes will be perfumed; so my faith, which is only the hand by which I lay hold on precious things, will take the tincture and fragrance of what it grasps. (A. Maclaren, D. D.)Faith in Christ our Righteousness Like as, in winter, we no sooner go from the fire but we are cold, nor out of light but we enter into darkness, even so we no sooner be parted from Jesus Christ, who is our Righteousness and our Life, but straight we are in sin and death; forasmuch as He is our Life that quickeneth us, the Sun that giveth us light, and the Fire that warmeth, comforteth, and refresheth all His members. (J. Spencer.)He believed in God For the first time is that sacred emotion recorded which forms the centre of religion; which confides in things promised but unseen; which conquers every doubt by reliance and resignation; which discovers, through the mists of the present, the sunshine of the future; and which recognizes in the discordant strife of the world the traces of the eternal mind that leads it to an unceasing harmony. (M. M.Kalisch, Ph. D.)And He counted it to him for righteousness 1. From this confessedly weighty sentence we learn, implicitly, that Abram had no righteousness. And here the universal fact of man’ s depravity comes out into incidental notice as a thing usually taken for granted in the words of God. 2. Righteousness is here imputed to Abram. Hence mercy and grace are extended to him; mercy taking effect in the pardon of his sin, and grace in bestowing the rewards of righteousness. 3. That in him which is counted for righteousness is faith in Jehovah promising mercy. In the absence of righteousness this is the only thing in the sinner that can be counted for righteousness. (1) It is not of the nature of righteousness. If it were actual righteousness, it could not be counted as such. But believing God, who promises blessing to the undeserving, is essentially different from obeying God, who guarantees blessing to the deserving. Hence it has a negative fitness to be counted for what it is not. (2) It is trust in Him who engages to bless in a holy and lawful way. Hence it is that in the sinner which brings him into conformity with the law through another, who undertakes to satisfy its demands, and secure its rewards for him. Thus it is the only thing in the sinner which, while it is not righteousness, has yet a claim to be counted for such, because it brings him into union with one who is just and having salvation. It is not material what the Almighty and All-gracious promises in the first instance to him that believes in Him, whether it be a land, or a seed, or any other blessing. All other blessing, temporal or eternal, will flow out of that express one in a perpetual course of development, as the believer advances in experience, in compass of intellect, and capacity of enjoyment. Hence it is that a land involves a better land, a seed a nobler seed, a temporal an eternal good. The patriarchs were children to us in the comprehension of the love of God: we are children to those who will hereafter experience still grander manifestations of what God has prepared for them that love Him. The shield and exceeding great reward await a yet inconceivable enlargement of meaning. (Professor J. G. Murphy.)The rationale of faith in God I. FAITH IN GOD A DIVINE . 1. We must have a revelation of a personal God. 2. That revelation must exhibit God in loving relations to man. (1) As able to protect him from all evil. (2) As a sufficient portion. II. THE ACT OF FAITH RESTS UPON A DIVINE PROMISE. 1. Faith is the present realization of some good which we hope for. 2. Without a Divine promise, faith becomes mere adventure. III. THERE ARE IN FAITH WHICH GOD IS READY TO MEET. 1. Such difficulties are part of our trial in this present state. 2. Such difficulties need not overtask our faith. IV. FAITH IN GOD IS MAN’ S ONLY . 1. Man has no righteousness of and from himself. 2. Man cannot attain righteousness by obedience to the works of the law. 3. Man can only possess righteousness by the gracious act of God. (T. H.Leale.)The firmness of Abraham’ s faith - I. GOD SPOKE TO ABRAHAM ABOUT HIS FEAR. II. GOD SPOKE TO ABRAHAM ABOUT HIS . III. ABRAHAM BEFORE HE THE JEWISH RITE OF . IV. ABRAHAM IN FACE OF STRONG NATURAL . V. HIS FAITH WAS TO BE TRIED. VI. HIS FAITH WAS COUNTED TO HIM FOR . (F. B.Meyer, B. A.)Justification by faith illustrated by Abram’ s righteousness I. How was ABRAM ? 1. He was not justified by his works. 2. This justification came to Abram not by obedience to the ceremonial law, any more that by conformity to the moral law. 3. The faith which justified Abram was still an imperfect faith, although it perfectly justified him. (1) Imperfect beforehand. Prevarication as to wife. (2) Imperfect afterwards. Taking Hagar in order to effect Divine purpose. 4. So far, then, all is clear: Abram was not justified by works, nor by ceremonies, nor partly by works and partly by faith, nor by the perfection of his faith--he is counted righteous simply because of his faith in the Divine promise. I must confess that, looking more closely into it, this text is too deep for me, and therefore I decline, at this present moment, to enter into the controversy which rages around it; but one thing is clear to me, that if faith be, as we are told, counted to us for righteousness, it is not because faith in itself has merit which may make it a fitting substitute for a perfect obedience to the law of God, nor can it be viewed as a substitute for such obedience. For all good acts are a duty: to trust God is our duty, and he that hath believed to his utmost hath done no more than it was his duty to have done. He who should believe without imperfection, if this were possible, would even then have only given to God a part of the obedience due; and if he should have failed in love, or reverence, or aught beside, his faith, as a virtue and a work, could not stand him in any stead. In fact, according to the great principle of the New Testament, even faith, as a work, does not justify the soul. We are not saved by works at all or in any sense, but alone by grace, and the way in which faith saves us is not by itself as a work, but in some other way directly opposite thereto. II. Let us pass on to consider THE PROMISE UPON WHICH HIS FAITH RELIED when Abram was justified. 1. Abram’ s faith, like ours, rested upon a promise received direct from God.” This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And He brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed by.” Had this promise been spoken by any other, it would have been a subject of ridicule to the patriarch; but, taking it as from the lip of God, he accepts it, and relies upon it. Now, if you and I have true faith, we accept the promise, “ He that believeth, and is baptised, shall be saved,” as being altogether Divine. 2. Abram’ s faith was faith in a promise concerning the seed. He saw Christ by the eye of faith, and then he saw the multitude that should believe in Him, the seed of the father of the faithful. The faith which justifies the soul concerns itself about Christ, and not concerning mere abstract truths. 3. Abram had faith in a promise which it seemed impossible could ever be fulfilled. The faith which justifies us must be of the same kind. It seems impossible that I should ever be saved; I cannot save myself; I see absolute death written upon the best hopes that spring of my holiest resolutions; “ In me, that is, in my flesh, there dwelleth no good thing” ; but yet for all this I believe that through the life of Jesus I shall live, and inherit the promised blessing. 4. This justifying faith was faith which dealt with a wonderful promise, vast and sublime. I do not hear him saying, “ It is too good to be true.” No; God hath said it--and nothing is too good for God to do. The greater the grace of the promise, the more likely it is to have come from Him, for good and perfect gifts come from the Father of Lights. Canst thou believe that heaven is thine, with all its ecstasies of joy, eternity with its infinity of bliss, God with all His attributes of glory? Oh! this is the faith that justifies, far-reaching, wide-grasping faith, that diminishes not the word of promise, but accepts it as it stands. 5. Once more, Abram showed faith in the promise as made to himself. Out of his own bowels a seed should come, and it was in him and in his seed that the whole world should be blessed. I can believe all the promises in regard to other people. I find faith in regard to my dear friend to be a very easy matter, but oh! when it comes to close grips, and to laying hold for yourself, here is the difficulty. III. In the third place, let us notice THE OF ABRAM’ S . 1. With your Bibles open, kindly observe that, after it is written his faith was counted to him for righteousness, it is recorded that the Lord said to him, “ I am Jehovah that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.” When the soul is graciously enabled to perceive its complete justification by faith, then it more distinctly discerns its calling. Now, the believer perceives his privileged separation, and discerns why he was convinced of sin, why he was led away from self-righteousness and the pleasures of this world, to live the life of faith; now he sees his high calling and the prize of it, and from the one blessing of justification he argues the blessedness of all the inheritance to which he is called. 2. Abram, after being justified by faith, was led more distinctly to behold the power of sacrifice. By God’ s command he killed three bullocks, three goats, three sheep, with turtle doves and pigeons, being all the creatures ordained for sacrifice. 3. Perhaps even more important was the next lesson which Abram had to learn. He was led to behold the covenant. I suppose that these pieces of the bullock, the lamb, the ram, and the goat, were so placed that Abram stood in the midst with a part on this side and a part on that. So he stood as a worshipper all through the day, and towards nightfall, when a horror of great darkness came over him, he fell into a deep sleep. Who would not feel a horror passing over him as he sees the great sacrifice for sin, and sees himself involved therein? Can God forget a covenant with such sanctions? Can such a federal bond so solemnly sealed be ever broken? Impossible. Man is sometimes faithful to his oath, but God is always so; and when that oath is confirmed for the strengthening of our faith by the blood of the Only-begotten, to doubt is treason and blasphemy. God help us, being justified, to have faith in the covenant which is sealed and ratified with blood. 4. Immediately after, God made to Abram (and here the analogy still holds) a discovery, that all the blessing that was promised, though it was surely his, would not come without an interval of trouble. You are a justified man, but you are not freed from trouble. Your sins were laid on Christ, but you still have Christ’ s cross to carry. The Lord has exempted you from the curse, but He has not exempted you from the chastisement. Learn that you enter on the children’ s discipline on the very day in which you enter upon their accepted condition. 5. To close the whole, the Lord gave to Abram an assurance of ultimate success. He would bring his seed into the promised land, and the people who had oppressed them He would judge. So let it come as a sweet revelation to every believing man this morning, that at the end he shall triumph, and that those evils which now oppress him shall be cast beneath his feet. (C. H. Spurgeon.)Faith counted for righteousness The expression “ counted for righteousness” does not signify, “ considered as a righteous act” ; but it means, “ accepted for righteousness.” Righteousness, such as would satisfy God’ s holy law, he had not; but faith he had: and God takes this faith as a substitute for righteousness, and reckons it to him as righteousness. 1. This faith was an entire surrender of himself to God, and renouncing of his own will and wisdom. 2. It was an implicit confidence in the Divine faithfulness and veracity. 3. It looked to God’ s promise; and that promise contained, in germ, the whole doctrine of the gospel. 4. This faith showed itself in holy obedience. I. WE ARE BY NATURE, AND IN , . II. WE ARE NOT ABLE TO SAVE BY WORKS. III. TO BE MADE MEANS TO BE SET RIGHT WITH GOD’ S LAW. IV. THIS CAN BE DONE FOR US ONLY BY FAITH. In other words, our salvation must be of grace; it must be accomplished for us by God; and we must acquiesce in His method, and surrender ourselves to His power. V. FAITH, IN RESTING UPON GOD’ S WORD, RESTS UPON A , A , AND A PROMISE. The statement is that Jesus Christ, the Son of God, died, rose again, and now sitteth at God’ s right hand. The doctrine is that His death was an express and all-sufficient atonement for our sins; so that God now, looking at it, can be just and the justifier of the ungodly. The promise is that all sin shall be remitted, and all righteousness imputed to him who truly repents and shelters in the atoning sacrifice of Christ. VI. YET FAITH HAS A RESULT. He who thus believes is saved. He is inspired with love to God; he is renewed in the Divine likeness, and made a partaker of the Holy Ghost; and therefore he must delight to keep God’ s commandments and do His will. Application: 1. To the ungodly. Seek justification, and so flee from the wrath to come. 2. To those seeking to be righteous. Will you study God’ s method of righteousness, which is by faith, and at once fall in with it? 3. To believers. Cultivate more faith, and rest confident of never perishing, but having eternal life. Beware of relapsing into the spirit of merit mongering and legalism. (The Congregational Pulpit.)Abraham’ s faith counted for righteousness To establish the doctrine of justification by the righteousness of Christ, it is not necessary to maintain that the faith of Abram means Christ in whom he believed. Nor can this be maintained; for it is manifestly the same thing, in the account of the Apostle Paul, as believing, which is very distinct from the object believed in. The truth appears to be this: It is faith, or believing, that is counted for righteousness; not, however, as a righteous act, or on account of any inherent virtue contained in it, but in respect of Christ, on whose righteousness it terminates. That we may form a clear idea, both of the text and the doctrine, let the following particulars be considered:-- 1. Though Abram believed God when he left Ur of the Chaldees, yet his faith in that instance is not mentioned in connection with his justification; nor does the apostle, either in his Epistle to the Romans or in that to the Galatians, argue that doctrine from it, or hold it up as an example of justifying faith. I do not mean to suggest that Abram was then in an unjustified state; but that the instance of his faith which was thought proper by the Holy Spirit to be selected as the model for believing for justification, was not this, nor any other of the kind; but those only in which there was an immediate respect had to the person of the Messiah. “ By Him, all that believe (that is, in Him) are justified from all things, from which they could not be justified by the law of Moses.” It is through faith in His blood that they obtain remission of sins--He is just, and the justifier of him that believeth in Jesus. 2. This distinction, so clearly perceivable both in the Old and New Testament, sufficiently decides in what sense faith is considered as justifying. Whatever other properties the magnet may possess, it is as pointing invariably to the north that it guides the mariner: so whatever other properties faith may possess, it is as pointing to Christ, and bringing us into union with Him, that it justifies. 3. The phrase, “ counted it for righteousness,” does not mean that God thought it to be what it was, which would have been merely an act of injustice; but His graciously reckoning it what in itself it was not; viz., a ground for the bestowment of covenant blessings. 4. Though faith is not our justifying righteousness, yet it is a necessary concomitant, and mean of justification; and being the grace which above all others honours Christ, it is that which above all others God delights to honour. Hence it is that justification is ascribed to it, rather than to the righteousness of Christ without it. Our Saviour might have said to Bartimeus, “ Go thy way, I have made thee whole.” This would have been truth, but not the whole of truth which it was His design to convey. The necessity of faith in order to healing would not have appeared from this mode of speaking, nor had any honour been done, or encouragement been given to it: but by His saying, “ Go thy way, thy faith hath made thee whole,” each of these ideas is conveyed, Christ would omit mentioning His own honour, and knowing that faith having an immediate respect to Him, amply provided for it. (A. Fuller.)Power of faith He who walks by sight only, walks in a blind alley. He who does not know the freedom and joy of reverent, loving speculation, wastes his life in the gloomy cell of the mouldiest of prisons. Even in matters that are not distinctly religious, faith will be found to be the inspiration and strength of the most useful life. It is faith that does the great work in the world. It is faith that sends men in search of unknown coasts. It is faith that re-trims the lamp of inquiry, when sight is weary of the flame. It is faith that unfastens the cable and gives men the liberty of the seas. It is faith that inspires the greatest works in civilization. So we cannot get rid of religion unless we first get rid of faith, and when we get rid of faith we give up our birthright and go into slavery forever. (J. Parker, D. D.)Firm religious belief Sir Humphrey Davy used to remark, “ I envy not quality of the mind or intellect in others; nor genius, power, wit, or fancy; but if I could choose what would be most delightful, and, I believe, most useful to me, I should prefer a firm religious belief to every other blessing; for it makes life a discipline of goodness; creates new hopes when all hopes vanish; and throws over the decay, the destruction of existence, the most gorgeous of all lights; awakens life even in death, and from corruption and decay calls up beauty and divinity; makes an instrument of torture and of shame the ladder of ascent to paradise; and, far above all combinations of earthly hopes, calls up the most delightful visions and plains and amaranths, the gardens of the blest, the security of everlasting joys, where the sensualist and the sceptic view only gloom, decay, annihilation, and despair. Abram believed This is the first time the word “ believed” occurs in the Bible. How wonderful this chapter is in the matter of first uses of words! It seems to be a chapter of beginnings! Believed--what a history opens in this one word! The moment Abram believed, he was truly born again. We may see here some of the great meanings of the word. Paul says of Abram that “ against hope he believed in hope,” and “ that he staggered not at the promise of God through unbelief.” Here, then, we may study the word at the fountain head. “ Believed” means supported, sustained, strengthened; Abram nourished and nurtured himself in God; Abram hid his life and his future in this promise, as a child might hide or nestle in a mother’ s breast. That is faith. He took the promise as a fulfilment; the word was to him a fact. Thus he was called out of himself, out of his own trust, out of his own resources, and his life was fostered upon God--he by-lived, lived-by, believed, God! It was surely a perilous moment. Appearances were against the promise. Doubt might well have said, How can this thing be? But Abram “ staggered not.” God’ s love was set before him like an open door, and Abram went in and became a child at home. Henceforward the stars had new meanings to him, as, long before, the rainbow had to Noah. Abram drew himself upward by the stars. Every night they spoke to him of his posterity and his greatness. They were henceforward not stars only but promises, and oaths, and blessings. Thus dust is turned into flesh; bread into sacramental food; and stars become revelations and prophecies. This act of believing in the Lord was accounted unto Abram for righteousness. From the first, God has always made much of faith. In no instance has it been treated as a mere matter of course, but rather as a precious thing that called for approbation and blessing. Faith was counted unto Abram for character; it added something positive to his being; he became more than merely harmless; he became noble, dignified, righteous. To believe, is not simply to assent; it is to take the thing promised as if it were actually given; and this action on the part of man is followed by an exactly corresponding action on the part of God, for he takes the faith as righteousness, the act of belief as an act of piety, a mental act as a positive heroism. What Abram did, we ourselves have to do. He rested on the word of God; he did not wait until the child was born, and then say, “ Now I believe” ; that would not have been faith, it would have been sight. It is thus that I must believe God; I must throw my whole soul upon Him, and drive all doubt, all fear, from my heart, and take the promise as a fact. (J. Parker, D. D.)And he believed in the Lord Scarcely any event of the Old Testament is more frequently celebrated than this, and made the subject of more lengthy comment. Abraham believed God; and it was counted unto him for righteousness. It is a story as beautiful as it is blessed, if we can but tell it as it should be told. Let us listen, longing that Abraham’ s faith may be ours. “ After these things the word of the Lord came upon Abram in a vision, saying” --So it ever begins. “ Faith cometh by hearing, and hearing by the Word of God.” Do not let us begin to think of Abraham’ s advantage in the vision. We have the Word of God as he never had it, or could have it. Above all, we have the Word made flesh, the Only-Begotten, full of truth and grace. A thousand precious promises ever wait to welcome us, and pledge to us the blessing of our God. And it is from the Word that faith springs. “ Fear not, Abram.” Abram was fearing and fretting. And well he might. “ I am thy shield, come in under My presence, I will screen thee, and I will be thy portion, thy reward exceeding great.” Thus God draws His mournful child to Himself that He may comfort him. I am. What God is, is our blessedness. To know Him is rest; to know Him is to rejoice. “ And Abram said, Lord God, what wilt Thou give me, seeing I go childless?” Give thee indeed, Abraham! Surely thou art forgetting how much He has given thee. Has He not given thee already more than enough? Wealth does but leave me poor indeed; lands and fame yield no comfort if He be not mine! O blessed longing, O holy discontent, to find no rest, no satisfaction, except in Christ! No complaint is so welcome to our God as that which comes from a longing for Christ. Then comes the promise of a son distinct and assured. And not spoken only, but God led him forth and bade him look into the heavens. “ And Abraham believed in the Lord.” Unbelief has plenty of ground for the sole of its foot, and might very well have said: My Lord, that is impossible. Unbelief might have whispered again: “ I do not see hew it can be?” Unbelief makes much of that: “ I do not see how it can be.” But what of that? Are there not ten thousand things which I have not sense enough to understand, but which I am glad to be sure of for all that! Of all follies the supreme folly is unbelief. Abraham listened, and God spake. Abraham looked, and all about him was the pledge and measure of this promise: “ And Abraham believed in the Lord.” If God had said it should be, why of course it must be--must be. There is no room for doubt. For thee and me there is a vision brighter than that Syrian sky and the glory of the heavens. We see Jesus. To be like Him--is our high colling and the glorious promise of God. What shall we say? Shall we look at ourselves, at our failings, at our folly? Shall we go through the list of our hindrances and difficulties? Shall we begin to argue about the possibility of it all? Or shall we boldly take hold of the Almighty power of God and rest in the assurance of the word that cannot be broken? “ The servant shall be as his Lord.” See further. The impossibility was God’ s possibility. The relation of Abraham to the Messiah was not of nature, but by a new creation, a resurrection. So then for us here is the great secret of the blessed life: It is an utter and absolute surrender of ourselves to God for the fulfilment of His purposes; and then an abiding confidence in Him that He will assuredly fulfil the word “ wherein He hath caused us to hope.” (M. G.Pearse.)Look now toward heaven You may be hemmed in on every side; but you are not hemmed in overhead. If you cannot see a great way before you, or on either hand, you can see far enough straight up. When you question what God can do, look above, and see what God has done. This looking at obstacles, fixing our eyes on the hills or the bogs, on the lions or the bad men in our pathway, is discouraging business. It makes us believe that there is no way out of our difficulties. But to look up into the clear sky, and to see the moon and the stars in their marvellous beauty, inspires us to the feeling that there are no difficulties out of which their Maker cannot find the way for us. What is it that has discouraged you? Is it your empty purse; or the business outlook of the times; or the rumours of impending war; or the misdoing or the lack of your wayward boy; or the suspicious looks of those who used to trust you; or the sense of your own poor health; or a fresh conviction of your lack of mental power? Whatever it is that has made you anxious, “ look now toward heaven” : there is nothing discouraging in that direction. If the Lord who made the heavens, and keeps the moon and the stars in their places, has given you a promise, you may be sure that He can make that promise good. (H. C. Trumbull.)So shall thy seed be That the Lord assumed any visible form is not likely, and it would lessen the sweetness, solitude, and sublimity of the incident. No! Abraham stands there alone, like a grey granite rock glimmering in the light of stars. Behind him are his tents, where every eye is closed in slumber. Around stretches the wide solitary plain, with the hills of Hebron in the distance. Above is the illimitable firmament, not, as in this climate, spotted here and there with patches and streaks, and points of splendour, but hanging down like a roof of solid and compacted gold; the points, and streaks, and patches being those of the darkness, and serving to relieve the intensity, and to measure the depth of the surrounding glory. In the clear air of the Eastern night, the breeze of midnight blowing and increasing the transparency, as well as the coolness of the atmosphere, the stars look myriads and millions, the Pleiades appear, not as to us, “ a nest of fireflies tangled in a silver braid,” but a hundred distinct particles of glowing light; Orion seems not to us a giant half seen through wisps of mist, but like Nebuchadnezzar’ s golden image in the plain of Dura, blazing equally from every limb; constellations unknown to, or dimly seen in our latitudes, here sparkle like gems of various colours, red, blue, purple, and green; and although only a section of the Great Bear looms above the northern horizon, the southern man is not conscious of the mutilation, and sees instead--oh! rapturous object to the Christian heart, although Abraham is not yet aware of the import of the solemn symbol--the Cross of the South, with its unequal and tremulous, but beautiful angles, appearing like a tree of glory on the remotest verge of the horizon. And while Abraham is gazing at this mass of heavenly splendour, and vainly trying to number its bright atoms, there comes a whisper from above the stars, which, as it passes along, hushes the breeze of night, the voice of distant streams, and the roar of wandering lions, and pierces the very core of his heart--“ So shall thy seed be. There are their numbers already registered in the book of heaven.” (G. Gilfillan.) Genesis 15:7-21 Lord God, whereby shall I know that I shall inherit it?-- The confirmation of faith I. FAITH IS BY THE OF GOD’ S PAST . 1. We should call to mind what God is. 2. We should consider the steps by which we have arrived at what we are already. 3. We should keep that purpose of God before us, in reference to which we first exercised our faith. II. FAITH IS BY . 1. It was a token and pledge of God’ s promises, not a concession to unbelief. 2. It was a covenant made by sacrifice. 3. It was a covenant which was so ordered as to give a further exercise to faith. III. FAITH IS BY A FURTHER OF THE DIVINE WILL. 1. This discovery was preceded by a revelation of the awful majesty of God. 2. The future was unfolded. (1) That it was not altogether a cheering prospect. (2) But it would be bright in the end. IV. FAITH IS BY THE DISPLAY OF THE DIVINE GLORY. 1. The Divine glory in the overthrow of evil. 2. The Divine glory in salvation. V. FAITH IS BY THE OF A DEATH AND OF REUNION WITH THE SPIRITS OF THE JUST. 1. This prospect renders the life of the believer independent of the earthly fortunes of the Church. 2. This prospect deprives the grave of its terrors. (T. H. Leale.)Watching with God I. BY THE . II. THE HORROR OF A GREAT . III. THE OF THE . (T. H. Leale.)The first stage of the covenant I. HERE IS AN EXAMPLE OF AND GLOOM. 1. We feel our littleness and ignorance, in contrast with the greatness and glory of Almighty God. 2. We are deeply sensible of our guiltiness and impurity. See the cases of Job (42) and Isaiah (6). 3. We are full of fear about the future. This may refer both to this life, and to the next. It may wax into a most vehement dread and horror. 4. Sometimes there is an abnormal state of the physical system. The senses are benumbed, surrounding things are indistinct and hazy; we find it hard to realize our own existence, we are dreamy and beclouded in our sensations; but spiritual and eternal things are appallingly near. The soul’ s sensibilities are in a state of high and extreme tension. II. WE ARE TAUGHT THE MANNER OF GOD’ S HOLDING WITH US. 1. He is sovereign in its manner: fixing His own seasons, and the objects of His gracious visitations. 2. He comes by promise: all free on His part. 3. He comes by sacrifice. This He has provided Himself. 4. He comes with mingled majesty and mercy. There is the light of His holiness softened by the gentle covering, and screen, and cloud of His clemency and condescending grace. 5. He comes with an oath. What marvellous condescension! III. A LESSON OF AND ON OUR PART. We are not to hurry our great transactions with God: but wait His times in patient reverence and awe. IV. THE OF GOD’ S . What an inheritance is promised to us: spiritual, heavenly, Divine. (The Congregational Pulpit.)The Cross of Christ: its blessings and its trials I. THE DIVINE PROOF OF THE OF GOD’ S . The divided heifer, etc. Christ’ s broken body the Divine proof. II. HOPES. God has to close the avenues of nature to reveal the purposes of grace. And the hopes are chastened--a “ horror of great darkness” and servitude for four hundred years: here is the dark background, and it is in every picture of earthly hopes. But the end is victory--judgment on every foe and great substance. We are in the tunnel now, but we are fast emerging into the glorious sunny landscape. III. THE CROSS OF CHRIST AND ITS . We look now at the nature of that sacrifice Abram had been told to prepare, and his connection with it. In it we behold the Cross of Christ, and the believer’ s connection with it. First of all we see it is a covenant, and made by God with Abram--“ In the same day the Lord made a covenant with Abram.” And the promise passes over into a fact. The Lord does not now say “ I will give,” but “ I have given” (Genesis 15:18). The “ same day” --thus are the Cross, the covenant, and the believer all bound up together. And mark the three things--the “ pieces,” the “ smoking furnace,” and the “ burning lamp.” The “ pieces” represent the suffering Jesus. The “ smoking furnace” --our portion in Him, the sufferings and trials of the Cross. The “ burning lamp” --God’ s light and promises and blessings in the midst of it all. Every believer is between those “ pieces,” hid in the wounded side of Jesus. Every believer there knows it is a “ smoking furnace,” a place of suffering and trial. Every believer too has his “ burning lamp” there--the light of God’ s presence and His joys. And observe, it “ passed between those pieces.” This mingling of the joy and the sorrow is not abiding; it is “ passing.” The “ smoking furnace” will soon be over, and issue in everlasting joy. The “ burning lamp” is quickly passing, and we shall soon enter into the glorious sunshine. Are you between those pieces--bearing Christ’ s Cross--looking to that which is the spring and source of all your mercies? (F. Whitefield, M. A.)Jehovah’ s covenant with Abram Here we notice-- 1. The reason of the covenant (Genesis 15:8). It was made in response to a request on Abram’ s part for some visible sign or token which might prove helpful to his faith. 2. The signs of the covenant. These were such as to appeal to Abram’ s outward vision. (1) The laid-out sacrifice (Genesis 15:9-11). Human covenants were wont to be ratified by sacrifice. In these victims we discern a type of Christ crucified--the sacrifice which forms the basis of the covenant of grace. (2) The moving Shechinah (Genesis 15:17). Abram had prepared the sacrifice in the morning” on God’ s behalf” (Genesis 15:9); and all that he had to do now was to wait for the completion of the ceremonial. At last, however, came the mystic and awe-striking confirmation. “ The glory of the Lord” appeared in the form of a smoking furnace and a fiery torch, and glided slowly down the narrow passage between the divided carcases. It was the same “ glory” which Adam had seen at the gate of Paradise, Moses was to behold in the bush, and Israel upon the summit of Sinai, and which was to lead the march from Egypt to the promised land. 3. The blessings of the covenant. These were (1) The friendship of God. Jehovah pledged Himself to be the God of Abraham--his shield, his reward, the almighty ally, And He became such not by reason of any personal merit on the part of the patriarch, but on the ground of the great sacrifice which He was pleased to appoint and accept as a propitiation for sin (Romans 4:1-25; Galatians 3:1-29; James 2:23). (2) The seed. Abram’ s posterity is to be multitudinous as the dust of the earth and countless as the stars of the sky; the reference here being not to his bodily posterity alone, but chiefly to his spiritual children; that is, to all who shall share his faith in God. (3) The land. The ideal and ample boundaries of the land of promise are now, for the first time, defined in the hearing of Abram (Genesis 15:18-21), and all is typical of “ a better country, that is, an heavenly,” which is the destined inheritance of the patriarch’ s spiritual “ seed.” III. A ABRAM’ S (Genesis 15:12-16). LESSONS: 1. It is the Lord’ s special delight to comfort and cheer the hearts of His people when they are cast down (2 Corinthians 1:3-4; 2 Corinthians 7:6). 2. God is better than His gifts. The best portion any soul can win is to know and love and possess in the indestructible communion of love, Him who is the possessor of earth and heaven. 3. Verse 6 is one of the most important texts of the Old Testament Scriptures, inasmuch as it is a clear testimony to the exclusive efficacy of faith without works as the instrument of the sinner’ s justification. 4. Although the privileges and blessings of the gospel covenant all come from God, and are to be traced to His good pleasure alone, it belongs to man to fulfil the conditions and perform the obligations which the reception of covenant benefits involves. 5. The faith which was imputed to Abram for righteousness formed that impressive personal character which made him “ the friend of God,” and which at length enabled him even to offer up his only son Isaac in obedience to the Divine command (James 2:21-23). (C. Jordan, M. A.) Genesis 15:11 When the fowls came down upon the carcases, Abram drove them away Abram and the ravenous birds I. MENTION SOME OF THOSE WELL-KNOWN WHICH ARE OUR PEACE AND OUR SERVICE. 1. Wicked thoughts--the sons of Satan. 2. Worldly thoughts, which spring from the force of habit. 3. Anxious thoughts, the fruits of our unbelief. 4. Annoying thoughts, the offspring of our vanity. 5. Ecclesiastical anxieties. Church business, or Church differences. II. CARES MUST BE CHASED AWAY. 1. For your own sake. No human brain can bear the perpetual toil of business, except it knows how to pause and oil the machinery by turning the mind in some other direction. 2. You will find, if you are able to take a perfect rest, by driving away these evil thoughts when you are worshipping God, that you will do your work during the other days of the week far better. It was an old Popish folly to try and tell what kind of weather there would be by the weather on Sunday--“ If it rain before mess; rain all the week more or less.” Now, we do not believe that literally; but we do believe it in a spiritual sense. If you have a bad Sabbath day, you will have a bad week; but if you have a good day of rest, you will find it good with your souls the whole week long; not that you will be without trouble all the week, that would not be good for you, but you shall never be without grace during the week; nor if you have peace on the Sunday shall you be without peace on the Monday. 3. And then let me remind you, in the next place, that the character of this day demands that you should get rid of these thoughts. Now, it is inconsistent with such a day--the day of light--for us to be in darkness. It is inconsistent with the day of resurrection for us to be raking in this grave of the world. It is inconsistent with this day of descent of the Spirit for us to be thinking of carnal things, and forgetting the things which are above. 4. The indulging of vain or anxious thoughts, when we are engaged in the worship of God, must be striven against, because it must be grievous to the Holy Spirit. How can we expect that we shall have His presence and His assistance if we give Him not our hearts? 5. These thoughts and cares must be driven away, for if you do not strive against them they will increase and multiply. This is a growing habit. The force of habit is like the velocity of a falling stone, it increases in ever multiplying proportions. If I have indulged one unbelieving thought, there has always been another to follow it; if I have allowed some little disturbance in the congregation to cast me down, and distract my thoughts, there has been another, and another, and another, till I have been in the pitiable condition of a minister who has been half afraid of his congregation. III. I am now to show you HOW TO DO IT. 1. And we begin by saying, first of all, set your heart upon it; for when the soul is set upon a thing, then it is likely to accomplish it. Go up to God’ s house, saying, “ I must give up my soul to eternal matters today, and I will.” 2. But when you have this done, remember next--let the preparation of your heart before coming to the sacrifice assist you when you shall be there. We are told men ought not to preach without preparation. Granted. But, we add, men ought not to hear without preparation. 3. But, this done, above all, cry to the Spirit of God for help to make your spirit rest. 4. Then, when you have thus done, and you come up to the house of God, still seek to continue in the same frame of mind, remembering in whose immediate presence you are. A Spartan youth was holding the censer at a sacrifice, when Alexander was offering a victim. It chanced that while he held the censer a hot coal fell upon his hand. The youth stood still, and never flinched, lest by any utterance or cry the sacrifice should be disturbed; for he said he was in the presence of Alexander, and he would not have the sacrifice interrupted for him; and he bore the pain of the burning coal. Let us remember that Spartan youth, adding to what he said, “ We are in the presence of the Almighty God.” Then, if there be something which annoys us, let us bear it unflinchingly, for we stand before Him for whom it is blessed to suffer, and who will surely reward them that seek Him in spirit and in truth. 5. Another means I will give you. Take care that your faith be in active exercise, or else you cannot chase away those thoughts. Rest in the Lord and wait patiently for Him. Be still, and know that He is God. 6. Take care also that thou attend a ministry which draws thee from earth, for there are some dead ministries which make the Sabbath day more intolerable than any of the other days of the week. (C. H. Spurgeon.)Driving away the vultures from the sacrifice I. First, with regard to THE GREAT OF OUR LORD JESUS CHRIST. This has been, and always will be, the great object of attack by the enemies of God. 1. Note well that the sacrifice which Abram guarded was of Divine ordination. So with the sacrifice of Christ. 2. Next, we see a further reason for guarding the sacrifice in the fact that it is of most solemn import. A covenant. We cannot let the vultures tear this sacrifice, for it is to us the token of the covenant; and if there be no covenant of grace, then is our preaching vain, and your faith is also vain, and we are still under the curse of the broken law. If ye are still out of covenant with God, what hope, what safety, what peace, what joy is there for you? 3. And, next, we must guard this sacrifice, because there God most fully displays His grace. 4. We will do this all the more because this is the chief point of attack. Every doctrine of revelation has been assailed, but the order of battle passed by the black prince at this hour runs as follows: “ Fight neither with small nor great, save only with the crucified King of Israel.” If they carry the bastion of substitution, if they can throw down the great truth of atonement, then all the rest will go as a matter of course. The cross taken away, indeed, there is nothing left worth defending. Therefore let us gather up our strength, that we may vigorously chase the vultures from the altar of the living God. 5. “ How are we to do it?” says one. Well, we can all of us help in this struggle. (1) First, by a constant, immovable faith in Jesus Christ our crucified Saviour for ourselves. (2) Let your own confidence be strong, and then very frequently make an open declaration of your faith in the atoning Sacrifice. II. But now let us apply this example of Abram to ourselves in the matter of THE OF OUR LIVES. It is our reasonable service, that we present ourselves a living sacrifice, holy, acceptable unto God by our Lord Jesus Christ, and we must guard our consecration against the temptations which will assail it. I am addressing many of you who feel that you have entered into covenant with God by Jesus Christ. “ What sort of vultures will there be?” says one. Well, there will come doubts as to eternal things. There will be questions about your own wisdom in giving yourself up to God. I hope you have been strangers to such birds of prey, but some of us have not been: doubts as to whether there be a God to serve; doubts as to whether there be a heaven, an eternal future, a blessed reward; doubts as to whether it is well to give up this world for the next, or not, Drive them away! They may come in other forms, such as dreams of ambition, the cares of life, temptations to sin, idleness, etc. In whatever guise they come, drive them away. III. GUARD ALL THE OF YOUR . When the fowls come down upon your sacrifices of prayer, and praise, and meditation, drive them away. A little boy, who was accustomed to spend a time every day in prayer, went up into a hayloft, and when he climbed into the hayloft, he always pulled the ladder up after him. Someone asked him why he did so. He answered, “ As there is no door, I pull up the ladder.” Oh, that we could always in some way cut the connection between our soul and the intruding things which lurk below! There is a story told of me and of some person, I never knew who it was, who desired to see me on a Saturday night, when I had shut myself up to make ready for the Sabbath. He was very great and important, and so the maid came to say that someone desired to see me. I bade her say that it was my rule to see no one at that time. Then he was more important and impressive still, and said, “ Tell Mr. Spurgeon that a servant of the Lord Jesus Christ desires to see him immediately.” The frightened servant brought the message; but the sender gained little by it, for my answer was, “ Tell him I am busy with his Master, and cannot see servants now.” Sometimes you must use strong measures. Did not our Lord tell His messengers, on one occasion, to salute no man by the way? Courtesy must give place to devotion. It is incumbent on you that you should be alone with your Lord, and if intruders force an entrance, they must be sent about their business. (C. H. Spurgeon.)The disturbers of worship I. THE OF THE . II. IT IS OFTEN AND . 1. Unbelieving thoughts. 2. Evil passions. 3. Worldly thoughts. 4. Satanic influence. III. THE AGAINST THESE AND . 1. A devotional preparation. 2. A firm hold on the truth. 3. Earnestness in the service. 4. Unshaken confidence in the aid of the Holy Spirit. (J. G. Hewlett, D. D.)Wandering thoughts removed from the sacrifice by warm affections If we would prevent wandering thoughts, we should seek warm affections. Flies will not so readily light on a boiling pot on the fire, as when it stands cold in the window, Nor will vain thoughts so easily light on thy sacrifice, when burning on the altar of a fervent heart, as when offered up with a cold, dull spirit. (W. Gurnall.)The sacrifice hindered by vain thoughts I have heard of some men who were called walking libraries, because they carried all that they read in their memories wherever they went. And have we not too many walking shops, barns, warehouses, etc., that is, persons who carry this lumber to bed and board, church and closet? How can such pray with a united heart, who have so many sharers in their thoughts? (W. Gurnall.) Genesis 15:12 An horror of great darkness fell upon him Abram’ s horror in the night Abram’ s condition here may be looked upon in two aspects. 1. As indicating the chequered experience of the good. 2. As suggesting solemn facts in man’ s existence. I. MAN HAS A SOUL. II. MAN’ S SOUL IS IN A FALLEN . III. MAN’ S SOUL, THOUGH IN A FALLEN , IS STILL TO ITS MAKER. In His communication now to Abram, God must have impressed the patriarch with four things concerning Himself. 1. His infinite intelligence. 2. His righteous control. 3. His special regard for His people. 4. That he, individually, should be taken care of. (Homilist.)Watching and visions What was the meaning of that vision of fire? I. IT THE OF THE . II. The furnace may be taken also as referring to , and the lamp to DIVINE LIGHT AND . 1. Significant of the Divine treatment of the descendants of Abraham. 2. Illustrating the course of the spiritual descendants of Abraham--the true Israel--the Christian Church. 3. The life and work of Christ were shadowed forth in that “ smoking furnace and burning lamp.” Abraham “ rejoiced to see Christ’ s day.” 4. An illustration of the character of the life of individual believers. In life, trial and joy must be intermingled. (F. Hastings.)I. WHAT ABRAM HEARD. 1. The word of the Lord. Revelation, commandment 2. Mode of communication. In a vision. The word of the Lord needs now no vision. How little of the word of the Lord Abram had. But here was a word addressed to him personally. 3. Time. Immediately after the record of Abraham’ s courage, etc. 4. Subject of the communication. (1) Encouragement: “ Fear not,” “ shield,” “ reward.” (2) Promise: “ A son.” Numerous posterity, Fulfilled in the Jews, but more particularly in believers--the spiritual “ seed of Abram.” Though not addressed to us by name, as this” word” to Abram, the word of the Lord is for us. Of salvation, comfort, precept, promise, doctrine. A more sure word of prophecy. Do we prize the word of the Lord? seek to understand? practise it? II. WHAT ABRAM DID. 1. He believed God. Some men need much evidence and argument before they give mental assent to the word they hear. Abram had little evidence. God spoke, and Abram believed. 2. He prepared the animals and birds (see Jeremiah 34:18-20). Thepassing between the divided parts of sacrificial offerings, the most solemn confirmation of words and covenants (see especially Hebrews 6:13-17). 3. He watched and guarded the victims thus dedicated. Would not suffer unclean birds to alight near them. The profound reverence with which he regarded this act and command of God. His faith thoroughly practical. 4. He slept. It was in a vision he had heard the word, now in a vision he should behold its solemn ratification. Did not sleep until he had discharged his duty. III. WHAT ABRAM SAW. A horror of great darkness had fallen upon him. The hour, the work the circumstances, filled him with awe. He expected he hardly knew what. The profound darkness would make the light that appeared more visible. 1. He saw a lamp of fire. The sacred symbol of the Divine presence. The Shekinah. 2. He saw the fire pass between the victims. He knew no more solemn confirmation of words than this. God in His infinite condescension adopted the method of ratifying His word, which Abram, adopting to confirm his own promise, would have regarded as a most solemn oath. 3. This solemn assurance was combined with the repetition of the promise not only as previously given, but with detail and enlargement (15-21). Learn-- I. To regard with thankfulness this record of the Divine word which has come to us. II. Christ is the true and final sin offering. The Divine presence was in that sacrifice. III. God was in Christ, as the lamp was among these victims. And speaking merciful words of promise and pardon to us. IV. Christ Jesus is the Word of God. Henceforth we hear no man, save Jesus only. (J. C. Gray.) Genesis 15:16 For the iniquity of the Amorite is not yet full Why the wicked are spared for a season I. This passage, taken in connection with its attending circumstances, teaches us the following important truth: GOD WAITS UNTIL SINNERS NAVE FILLED UP A CERTAIN MEASURE OF , BEFORE HE THE BY WHICH THEY ARE DOOMED TO ; but when this measure is full, execution certainly and immediately follows. 1. That God is under no obligation to suspend the destruction of sinners until the measure of their iniquity is full, or even to suspend it for a single hour. The life of every sinner is already forfeited. 2. That when we say, God waits until sinners have filled up a certain measure of iniquity before He destroys them, we do not mean that He waits upon all, till they have filled up the same measure. In other words, we do not mean that all sinners are equal in sinfulness and guilt at the hour of their death. To assert this would be contrary to fact and daily observation. 3. That every impenitent sinner is constantly filling up the measure of his iniquity; and thus constantly ripening for destruction. This is evident from the fact, that all the feelings, thoughts, words and actions, of the impenitent, are sinful. 4. Though the measure of every impenitent sinner’ s iniquity is constantly filling up; it falls much more rapidly in some cases, and at some seasons, than at others. II. TO PROVE THE , WHICH WAS DRAWN FROM OUR TEXT. 1. The truth of this assertion may be proved from other passages of Scripture. St. Paul informs us that the conduct of the Jews tended to fill up their sins alway; for, he adds, wrath has come upon them to the uttermost. By the mouth of the prophet Joel, God says, Put ye in the sickle, for the harvest is ripe, for their wickedness is great. And, using the same figure, St. John informs us that he saw an angel seated on a cloud, having in his hand a sharp sickle. And another angel came out of the temple of God, and said to him that sat on the cloud, Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle, and gathered the vintage of the earth, and cast it into the great wine press of the wrath of God. The same truths appear to be taught by the parable of the barren fig tree. 2. The truth of the remark under consideration is further proved by the history of God’ s dealings with sinful nations and individuals. III. TO MAKE SOME OF THE SUBJECT. 1. From this subject you may learn, my impenitent hearers, why God spares sinners long after their lives are forfeited, and why He spares you. It is because the measure of your iniquity is not yet full. 2. From this subject, my hearers, you may learn the indispensable necessity of an interest in the Lord Jesus Christ. You are constantly adding to your sins, to diminish them is beyond your power. Yet you must cease to commit new sins, and those which you have already committed must be blotted out, or you will perish forever. Christ alone can enable you to do either. His blood cleanses from all sin; He is able to cast all your iniquities into the depths of the sea; and He can renovate your hearts, and render you holy, so that you shall no longer treasure up wrath against the day of wrath. 3. There is an important sense in which many of the preceding remarks are applicable to Christians. Those of you who have been such for any considerable time, have often, when contemplating your sins, and especially when in a religious declension, been ready to conclude that God would visit you with some severe temporal affliction, as a mark of His displeasure. But instead of this, you have found Him returning to you in mercy, healing your backslidings, and putting the song of salvation into your mouths. Having often found this to be the case, you may begin to conclude that it will always be so, and thus you may be insensibly led to become careless and slothful, to think lightly of sin, and not to guard against the first symptoms of declension. But if so, God will, in a terrible manner, convince you of your mistake and make you to know experimentally that it is an evil and bitter thing to forsake Him. (E. Payson, D. D.) Genesis 15:17 Behold a smoking furnace, and a burning lamp that passed between those pieces The furnace and the lamp In this whole striking and impressive narrative there are teachings of the utmost interest and value; and I would fain extract alike from the sacrifice, the furnace, and the lamp, guiding light and strengthening cheer for Abraham’ s spiritual seed today. 1. Note, first, that Abram’ s long and lonely hours of watching came to an end at last, and that patient waiting upon God obtained its due reward. You, too, may find that your offering of ardent prayer, or self-sacrificing deed of service or of suffering, may seem for long unanswered and in vain. Yet, though the vision tarry long, still wait for it; the day may slowly die, the night may gather round before the gladdening light shall come, but it shall come, and turn the darkness back again to dawn. 2. Note, further, that from every offering to God--the song of praise, the fervent prayer, the submissive will, the good deeds, or the consecrated life--we need to drive, with watchful hand and eye, the vultures of evilthoughts and selfish aims and worldly motives and Satanic temptations away. Now, as then, man’ s extremity is God’ s opportunity, and still the unclean spirits which haunt and harass the Christian, even at his devotions as well as otherwise, are scared off just as they circle round for a final swoop, and wing their baffled flight away! 3. Note, further, that the mysterious furnace and the supernatural lamp were seen in direct connection with the chosen sacrifice. They moved to and fro upon the altar and among the consecrated offerings, and were seen nowhere else. Now, see how this applies to the seed of Abraham, the Israelitish race. They were a chosen people, selected and set apart out of all the tribes of men to be, in a sense, absolutely singular--God’ s own people. This choice on God’ s part, and this consecration on theirs, was symbolized and ratified by altar sacrifices and the fire from heaven. Their consecration to God brought the furnace of purification and the lamp of illumination, in order to fit them for the high and glorious destiny to which they were called. In the life and death of Jesus Christ, too, Abram’ s glorious seed, the vision was fulfilled. How clearly we can see the “ smoking furnace” in the sore affliction through which He passed! Yet, ever amid all, through the whole of His sharp pilgrimage, He had ever the light and the comfort, the cheer and the guidance, of the “ burning lamp.” By His conscious sinlessness, His secret mountain intercourse with God, by the baptism of the Brooding Dove, by the Father’ s voice and presence, by saintly messengers from heaven, by perpetual gift of gracious power, the “ burning lamp” of light and love moved along through all His life of sacrifice, up the hill of Calvary, through the sepulchre, and from Mount Olivet up to the hills of God! The patriarch’ s vision is fulfilled, too, in the history and experience of the Church of God, the true Israel, the spiritual seed of Abraham. The Church of Christ, the guild and family of true believers throughout all the world, is also, like Abram’ s sacrifice, the elect of God. It is a chosen nation, a royal priesthood, a peculiar people, elect, precious. By holy dedication the Church lays itself on the altar of its Lord, and offers perpetual sacrifice through the blood of the Atoning Lamb; and God says of it, “ I will be their God, and they shall be My people.” Here, again, we see how consecration is linked with purification and illumination--here, again, the Chosen Sacrifice is subjected to the smoking furnaceand burning lamp. The smoke of the one and the gleam of the other can be traced all along the line of the Church’ s march. You can see the reek of the furnace in the rage of Herod, in the cruelty of Domitian, in the savagery of Nero, the passion of the English Mary, the atrocities of papal Rome. You can catch the reflection of the furnace glow in the sword of Mahomet, the rocks of Madagascar, the dungeons of Naples, the stakes of Smithfield, and the Inquisition of Spain. In some form or other, today, the “ smoking furnace” moves through the pilgrim and militant Church of Christ. But, as with Israel of old, as with Jesus, the Church’ s Head, so the Church itself has never been without the glow of the “ burning lamp.” God’ s Church has never lost the light of truth, never been robbed of the divinely-kindled lamp of Love! I want to extract one more lesson for personal application. The singular vision of Abram is equally fulfilled in the life and lot of every Christian believer. Like Abram’ s offered victims, the Christian, too, is the chosen and consecrated possession of the Lord. He hath presented himself a living sacrifice, holy and acceptable to God, and in return, “ the Lord hath set apart him that is godly for Himself.” And here, again, in the individual, consecration is attended by purification and illumination. The living sacrifice goes hand in hand with the smoking furnace and the burning lamp. In the Christian life the smoking furnace is full often seen and felt. The path of suffering, test, and trial must be trodden by every child of God. This Christian must carry along a painful bodily ailment. That one must go mourning because of an absent face, a silent voice, a vacant chair. Another must struggle, baffled and perplexed with temporal and financial cares, half worsted in the fight. And still another weeps over a blighted hope, a thankless child, or an unfaithful friend. Everywhere, and with everyone, the smoking furnace moves in and out along the consecrated life. But still, in the Christian’ s lot the “ burning lamp” holds precious and abiding place. The word of promise, grace, and guidance is with him all the way. The “ candle of the Lord” burns in his heart; the lamp of eternal truth and love burns with a quenchless fire, casts a guiding light on his heavenward path, sweeps away the mists even from death’ s deep river, expels the shadows from the very grave, and is reflected by the jasper walls that gleam on the hills of God! Is Abram afraid of the smoking furnace? In the light of the burning lamp he reads, “ Fear not, Abraham, I am thy shield, thy exceeding great reward.” Does Paul’ s thorn rankle so deep that he pleads thrice with tears and sighs to be delivered? The burning lamp flings the promise on the smoke cloud--“ My grace is sufficient for thee,” and at once the apostle “ glories in his infirmities and praises God in the fire!” So with thee, O Christian! In thy trials thou shalt have triumphs, in thy sorrows thou shalt have solace. For thy trouble thou shalt have double; in tribulation shall come compensation, and always and ever the smoking furnace shall be held in check by the gleam of the burning lamp! Do you ask in doubtful wonder why a consecrated life should be so closely linked with affliction? I answer that the furnace is the purifying agent making the sanctification perfect and the sacrifice more precious and complete. The furnace, too, endows the consecrated soul with the properties of steel, gives the tempered hardness and solidity of character which enables the Christian to fulfil the Apostolic counsel--“ Quit you like men; be strong!” That was the end of Israel’ s sore distresses. “ Behold I have refined thee,” says Jehovah--“ I have chosen thee out of the furnace of affliction.” Even of Jesus it is said that He learned obedience by the things that He suffered, and that by suffering He was made perfect as the Captain of our salvation. Take heart, then, O thou follower of the Captain. If that is the way the Master trod, should not the servant tread it still? Make thy sacrifice thorough, willing, constant, and entire. (J. J. Wray.)Ratification of a covenant by a burning lamp In illustration of this very ancient mode of ratifying a covenant, Roberts says--“ It is an interesting fact that the burning lamp or tire is still used in the East in confirmation of a covenant. Should a person in the evening make a solemn promise to perform something for another, and should the latter doubt his word, the former will say, pointing to the flame of the lamp, ‘ That is the witness.’ On occasions of greater importance, when two or more join in a covenant, should the fidelity of any be questioned, they will say, ‘ We invoke the lamp of the temple.’ When an agreement of this kind is broken, it will be said, ‘ Who would have thought this, for the lamp of the temple was invoked’ ?” Genesis 15:18-21 The Lord made a covenant with Abram God’ s covenant 1. The time of saints’ sacrifice amidst their troubles may be the season of God’ s making covenant with them. 2. Not only promise but covenant hath God made to His Church for their consolation. 3. Word and sign, promise and pledge, make up God’ s covenant. 4. God’ s promise of good to come is as sure as if done already. 5. Lower mercies God may give as tokens of greater blessings--this land. 6. The Church hath had its place and portion designed in this world, for being here (Genesis 15:18). 7. God’ s bounds to His Church were large under the law, much more under the gospel. The ends of the earth now (Genesis 15:19). 8. All peoples shall be driven out to make room for the Church of God. Multitudes can be no hindrance of making good God’ s covenant to them (Genesis 15:20-21). (G. Hughes, B. D.)The river of Egypt As the traveller pursues his weary way from Egypt to Palestine, he crosses the broad channel of a river, bounded still by its well-marked banks, but destitute of water. When the rivers of Judah flowed with water, this was the southern boundary of the country, dividing it from the land of Ham, and hence it is often alluded to as the “ River of Egypt.” On one side is a parched desert of sand, spotted here and there with little verdant patches, where a few bushes of palm trees grow, and flowers show their smiling faces to the scorching rays of the sun that pour down as if from a glowing furnace; but, in general, dreary, waste, and bare, with nothing to relieve the eye, almost blinded by the glare of the white sand, but occasional heaps of stones, that tell of ruin and desolation. Here and there the flat sands are covered with an incrustation of fine salt, the very symbol of barrenness. The wild ass, whose “ house” God has “ made the wilderness, and the barren land (Hebrews, the salt places) his dwellings,” here ranges, far from the haunts of men, “ searching after every green thing.” On the eastern side of this ancient channel the country changes. Low sand hills running in ranges parallel to the shore of the Mediterranean for a while struggle for supremacy with the verdure of grassy slopes. (P. H.Gosse.). Genesis 16:1-3 And Sarai Abram’ s wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife Forestalling God’ s appointed time I. THIS MAY BE THE OF THOSE WHO YET HAVE FAITH IN GOD. II. SUCH A COURSE APPEARS TO HAVE A WARRANT. 1. There was no human hope that the promise would be accomplished in that form in which they first understood it. 2. They were conforming to the common custom of the country. 3. The end they sought was worthy in itself. III. ALL TO BE WITH IMPLY AN OF FAITH. 1. They are signs of impatience. 2. It is not our duty to aid God in the accomplishment of His promises. 3. Religion hereby degenerates into fanaticism. 4. Such an interference with the means by which God accomplishes His purpose shows a want of confidence in His power. (T. H. Leale.)Hagar, the slave girl We might have expected that Abraham would have strenuously resisted every endeavour to induce him to realize for himself God’ s promise about his seed. Surely he will wait meekly and quietly for God to fulfil His own word, by means best known to Himself. Instead of this he listened to the reasoning of expediency. I. THE QUARTER WHENCE THESE CAME. Sarai. 1. It is always hard to resist temptation when it appeals to natural instinct or to distrusting fear. 2. We should be exceedingly careful before acting on the suggestions of anyone not as advanced as we are in the Divine life. What may seem right to them may be terribly wrong for us. II. THE SORROWS TO WHICH THEY LED. 1. To Sarah. 2. To Hagar. 3. To Abraham. III. THE VICTIM WHOSE LIFE COURSE WAS SO LARGELY . We mourn to see in her only one of myriads who have been sacrificed to the whim or passion, expediency or selfishness, of men. (F. B. Meyer, B. A.)Carnal expedients I. THE FOLLY OF CARNAL . Their danger lies in many directions. 1. Look at the method of our justification and sanctification before God. God’ s method is by faith, man’ s by works. The one is of promise, the other by natural means. The latter is illicit, and fails; only the former succeeds. 2. In providence. You may be looking for temporal prosperity; God may design it for you: but you have no right to seek it by covetousness or injustice, and making haste to be rich. 3. In gospel labours. You expect success, but it is delayed. 4. In regard to our sufferings and our hope of heaven. Some have been tempted to slay themselves, or those whom they have loved, in the midst of terrible affliction, to hasten their admission to glory, You may not have this temptation; but you may be restless, impatient, and unresigned. Say rather, “ All the days of my appointed time will I wait, till my change come.” 5. In regard to the millennium, and the establishment of the gospel on earth. What hindrances and delays there are. Many seek to christianize the world by the sword, by pandering to human ignorance and superstition, or by indulging the lusts and passions of men. We must be faithful to principle, and leave results to God. II. GOD’ S TO THE SAINT. “ Thou God seest me.” It suggests two things; 1. God’ s omniscience; and-- 2. His kind regard of His people. Let us think of it: (1) In times of desolation and sorrow. You may be lonely and forsaken, but God sees you. (2) In times of wandering and waywardness. Then let it rebuke us, and bring us to repentance and contrition. (3) In times of temptation. Then let it deter us. “ How can we do this thing, and sin against God?” (4) In times of perplexity. Then let us seek His guidance--the guidance of His eye and hand. (5) It suggests a contrast between this life and the next. (The Congregational Pulpit.)Lessons 1. God’ s promise and covenant can hardly keep up faith in His own, against the discouragements of sense. 2. Sensible helps at hand may be an occasion to doubt of God’ s promise as being afar off. So was Hagar to Sarai (Genesis 16:2). 3. Good souls in temptations may complain of this barrenness though God order it. 4. Sense of such wants may put souls upon unlawful means to have their desires of a seed. 5. Flesh persuades to take an uncertain peradventure in sense, rather than wait for God’ s promise in certainty (Genesis 16:2). 6. Temptation may carry saints not only to the motion but action of evil. 7. Such temptations may make saints do evil, for ends seeming good. So Sarai gives her to wife. (G. Hughes, B. D.)The trial of faith--its infirmity I. IT AT A TIME AND IN A MANNER, the consideration of which may well enforce the solemn warning, “ Let him that thinketh he standeth, take heed lest he fall;” --while it painfully illustrates that other affecting saying, that a man’ s worst foes may be those of his own household. This transaction took place (Genesis 16:3) after Abram had dwelt ten years in the land of Canaan. During all that time he had walked with God, and God had done for him great things; he had trusted in the Lord, and had been delivered. He had found God faithful to him, and had been himself enabled to be faithful to God. In particular, he had very recently received a signal pledge of the Divine favour, and a strong confirmation of the hope set before him; and never, perhaps, had he stood higher, in respect of privilege, than now. And yet, at the very time when he stands so high, he is tempted, and he falls. II. THE ITSELF IS A VERY ONE. It bears all the marks of that subtlety which, from of old, had been the characteristic of that old serpent, the devil. Observe the spirit and manner in which the proposal is made by Sarai, and received by Abram. It is plainly such as altogether to preclude the idea of this step being at all analogous to an ordinary instance of sin committed in the indulgence of sensual passion. Most unjustifiable as was the patriarch’ s conduct, it is not for a moment to be confounded with that of David, for example, whose melancholy fall was caused by the mere unbridled violence of an unlawful appetite. There is no room for the introduction of such an element as this on the occasion of Abram’ s connection with Hagar. It originated in the suggestion of his faithful wife, and had, for its single object, the fulfilment of the Divine promise, whose accomplishment otherwise seemed to be growing every day more manifestly and hopelessly impossible (Genesis 16:1-2). (R. S.Candlish, D. D.)Sarah’ s sin; or carnal policy no aid to Divine plans Unbelief is very prolific of schemes; and surely this of Sarai is as carnal, as foolish, and as fruitful of domestic misery as could almost have been devised. Yet such was the influence of evil counsel, especially from such a quarter, that “ Abram hearkened to her voice.” The father of mankind sinned by hearkening to his wife, and now the father of the faithful follows his example. How necessary for those who stand in the nearest relations, to take heed of being snares instead of helps one to another! It was a double sin: first, of distrust; and secondly, of deviation from the original law of marriage, and which seems to have opened a door of polygamy. (A. Fuller.)Sarai’ s expedient Sarai’ s impulse, even if mistaken, was admirable for its unselfish abnegation of what is most precious to her sex. It was such a sacrifice as only a woman had it in her power to make. Had Abram been a polygamist, or had the adhesion of his house to the primitive marriage law been less loyal than it was, there was one obvious escape from the difficulty. It is instructive that neither Abram nor his wife thought of a second marriage. The usages of the time suggested a different mode. For a childless wife to treat the children born of a favourite slave girl as legally as her own was a resource very foreign to the notions of our western Christendom. Nevertheless, it sprang not unnaturally out of two peculiarities of society in Abram’ s day. One of these was the disadvantage, amounting positively to social discredit, which attached to childlessness, at a time when the primeval injunction to replenish the earth still retained its full force. The other was the complete surrender of a serf’ s legal and social rights into the hand of his master, which in the East characterized domestic servitude. Every home slave stood at the disposal of his lord for whatever service the lord might require. His very children were not his own, but his master’ s. For a mistress, therefore, to seek by means of a female slave and favourite attendant what Providence had denied to herself, was regarded under such a state of feeling as neither immoral nor revolting. It was not even held to be any real departure from the law of monogamy, or any infraction of conjugal fidelity. There is no doubt, however, that it did involve a certain lowering of the original conception of marriage. It paved the way for concubinage of a less excusable description. And in the majority of cases, as in the present instance, it could scarcely fail to turn out ill. (J. O. Dykes, D. D.) Genesis 16:4-6 When she saw that she had conceived, her mistress was despised in her eyed The evils of abolishing social distinctions I. THOSE WHO ARE RAISED IN THE SOCIAL SCALE ARE TEMPTED TO PRIDE AND . II. THOSE WHO HAVE TAKEN PART IN THE OF SUCH ARE THE FIRST TO OF THE EVILS CAUSED THEREBY. 1. They complain of their troubles so as to excuse themselves. 2. They often make rash appeals to Divine justice. III. THE OF RIGHTS IS THE BEST WAY OF DEALING WITH SUCH EVILS. 1. This is a better course than the immediate imputation of such evils to those who have caused them. 2. Meek submission becomes true might in the end. IV. THE EVILS BROUGHT ABOUT BY SUDDEN AND VIOLENT CHANGES IN THE SOCIAL STATE ARE NEVER FULLY . (T. H. Leale.)Lessons 1. Nothing more proud than a beggar set on horseback, and a very ape, if you place him up aloft, begins to bridle the matter and take upon him marvellously. 2. It teacheth that adversity is better borne than prosperity of many one. 3. It showeth the end of evil counsel, Sarah is beaten with her own rod. (Bp. Babington.) Genesis 16:7-12 Hagar, Sarai’ s maid, whence camest thou?-- Providence and the outcast I. FINDS THE OUTCAST AND . 1. There are occasions in human life when the providence of God specially manifests itself. 2. Providence finds us for a purpose of mercy. 3. Providence is minute in its care and knowledge. II. TEACHES THE OUTCAST AND . 1. Lessons of reproof. 2. Lessons of instruction and guidance. III. HOPE IN THE OUTCAST AND . 1. The lowest and most despised have some purpose of Providence to serve. 2. All who have consciously felt the action of a Divine Providence have some memorial of God’ s goodness. (T. H. Leale.)The angel’ s message to Hagar In this very gracious appearance of the angel to Hagar, it is possible, I think, to detect a two-fold design. Through her connection with Abram, this handmaid had been providentially elevated into a position which carried on the one hand duties, and on the other honour. 1. In the first place, it was her present duty to return and place herself again under the heavy hand of Sarai, in order that Abram’ s son might be born and nurtured in Abram’ s home. This, therefore, was the hard command, which in the first instance the angel was commissioned to deliver. God’ s revelations commonly attach themselves to the working of men’ s own minds. It is impossible not to suspect that, as she sat to rest after her hasty flight, Hagar’ s conscience was already whispering words like these before the angel appeared: “ Return to thy mistress and submit thyself!” But if any such feeling worked dimly in her own mind, it would certainly have failed to send her back, had it not been sharpened by this imperative command from heaven. On the other side, God graciously encouraged Hagar to such an unwelcome duty, by revealing the honours which her relationship to Abram would bring along with it. When God blesses any man, that blessing proves itself like the consecrating oil on the Jewish high priest: it flows from the head down to the skirts of the garment. In recompense for a mistress’ s cruelty, Hagar was to become the ancestress of a mighty race, which for countless generations has ever since dwelt in the presence of all its brethren. (J. O. Dykes, D. D.)Hagar in the wilderness I. HAGAR’ S . Affliction and solitude often give persons time to think, and arouse a desire to pray. Misery is a voiceless prayer, which God understands. II. GOD’ S . An appearance of the Lord at Hagar’ s time of need and distress. III. GOD’ S MESSAGE. 1. A rebuke. 2. A command. 3. A promise. : We see then in this narrative a valuable lesson as to God’ s Providence, and the way in which God is personally interested in the welfare and destinies of men. Moreover, the narrative suggests a kind of parable of God’ s grace. We may see in it the principles of God’ s dealing with sinful and sorrowing men. 1. He sees their misery and sin. 2. He visits them in their distress. 3. He hears their prayers. (W. S. Smith, B. D.)Lessons 1. Christ was the angel of Jehovah sent to the Church in old times. As here (Isaiah 63:1-19; Matthew 3:2). 2. God finds sinners usually when they lose themselves. 3. God’ s finding of them is usually when souls are brought to great extremity. 4. God sometimes meets sinners when they are flying to his enemies (Genesis 16:7). 5. God will have order and relations owned when sinners’ servants may reject them. Sarai’ s maid. 6. God expostulates in displeasure with sinners for being where they should not be, leaving the place of calling and flying to other places. Here, servants, learn your duties. 7. Souls, when God expostulates with them, are brought to acknowledge their errors and sins (Genesis 16:8). 8. God counsels sinners in His way when He bath convinced them. Return. 9. God will have domestic order maintained and servants to submit to governors, and suffer sorrow, rather than sin, and leave their places (Genesis 16:9; 1 Peter 3:18). (G. Hughes, B. D.)Hater in the wilderness We have here a dramatic incident in the early Hebrew history. An Egyptian handmaid belonging to Sarai, the wife of Abram, was found by the angel of the Lord near a fountain of water in the wilderness. The angel’ s greeting is a recognition; he names her and defines her in three words: “ Hagar, Sarai’ s maid!” he says, and the girl hears the searching voice and looks up to see a face of commanding majesty and sweetness. “ Whence camest thou?” the angel demands. Was not the question superfluous? Do not the words already addressed to her show that the angel needed no information? If he knew her name and knew that she was Sarai’ s maid, he knew whence she had come. But questions are often wisely asked, less for the benefit of the questioner than of the questioned. For many a man, drifting on in a course of evil conduct that he has never stopped to define, it would be a good thing if someone, by a pointed question, could, get him to say out, in plain words, just what he is doing. If he would only honestly state it to himself, he would shrink from it with horror. Always when one is going in questionable ways it is well to pause and put the thing he is doing into a clear proposition. I am engaged in some business transaction and a good angel stands by my path and asks me, “ What are you doing?” If the operation, though nominally legitimate, is really fraudulent, and if I, though sometimes a little too eager for profits, am not an ingrained rascal, it may be good for me to have the question put to me in just that way. For, on reflection, I shall be forced to answer: “ I am endeavouring to get the money of my neighbour without giving him a fair equivalent.” And, having been brought to put the matter into such plain words, I shall be forced, if I am not a rascal, to withdraw from the operation. Not only for clearing away the haze that often obscures an unworthy purpose, but also for removing the fog in which good purposes are sometimes involved, a pointed question may serve us. There are those whose intention to do right, to live the highest life, is rather nebulous. There are men who really mean to be the servants of Christ, but they have never said so, even to themselves. Their intention lies there, cloudy, crepuscular, in their mental horizon, but it is there. It influences their lives, not seldom; it ought to have far more power over them than it has, and would have, if it could only get from themselves a frank and clear statement. If some question could be put that would lead them to say right out in words what they mean to be--to objectify their purpose in language, so that they could look at it and understand it--the process would be most salutary. There is a deceitfulness of sin that sometimes hides from a man his own deepest and purest purposes; and if these could in some way be clearly discovered to himself, it would be a great service to him. Whether a man is good or bad at heart it is well for him to know the truth about himself; and any question, whether it come from the lips of angel or of mortal, that helps him to a clear self-revelation, is no doubt divinely spoken. Hater answered the angel’ s question, “ Whence earnest thou?” honestly. “ I flee from the face of my mistress, Sarai,” she said. The girl was running away from home. It was a home by no means perfect, according to our standards, from which she was bent on escaping. But this home from which she had gone forth, in spite of all the enormities wrought into its structure, was about the best dwelling place on the earth in that day. She was turning her back on a better society, a purer life, a larger opportunity than she could find anywhere else in the world. This was the fact to which the angel’ s question, “ Whence earnest thou?” at once recalled her. But this was not all. There was another question. “ Whither wilt thou go?” the voice demanded, Hagar was going down to Egypt. And what was there in Egypt that could give her peace? It was a land of darkness and moral degradation; a land where the soul of man was held in hopeless subjection to the things of sense. This, then, is the simple fact that the angel’ s questions bring into the light of the girl’ s consciousness. Hagar was running away from the household of Abram, friend of God, and she was going down to Egypt. She was leaving a very light place, for a very dark one. Behind her were perplexities and discomforts, but great hopes also, and inspiring associations; before her was no relief for her trouble and no hope for her future. It was more than doubtful whether she would ever reach Egypt; she was far more likely to wander in the wilderness and perish by the way; but the goal, if she reached it, showed no prize worth striving for. It furnishes us a pertinent analogy. For there are other wanderers, in other wildernesses, to whom some good angel might well put the questions that Hagar heard by the fountain Lahai-roi, “ Whence camest thou, and whither wilt thou go?” I suppose that I may be speaking to some whose feet are pressing the shifting sands of the wide wilderness of doubt. Their religious beliefs are in an unsettled and chaotic condition. They are only certain of one thing, and that is that they are not certain of anything. They are agnostics. Now there are subjects on which most of us can well afford to be agnostics. An agnostic is one who does not know. Well, there are quite a number of things that I do not know, and it seems to me the part of wisdom to say so. There are not a few subjects concerning which the Lord of light has seen fit to leave us in darkness. But while there are subjects of this nature, about which we do well to confess our ignorance, there are other subjects of which faith ought to give us a strong assurance. Agnosticism does well for certain outlying districts of our thought, but not for the great central tracts of religious belief and feeling. The navigator may acknowledge without shame that he does not know the boundaries or the channels of those Polar seas where man has never sailed; but you would not take passage with a captain who declared that he knew nothing of the way out of the harbour where his vessel lay, and nothing of the way into the port to which you wanted to go, and did not even know whether there were any such port. Just so in the religious life. All wise men know that there is much that they do not know; it is the beginning of wisdom to discern the limitations of knowledge; but the theory that all is uncertainty in the religious realm; that there is no sure word of promise, no steadfast anchor of the soul, no charted channels, no headlands of hope, no knowledge of a port beyond seas, is a bewildering, benumbing, deadening theory; out of it comes nothing but apathy and despair. This land of doubt is a wilderness, treeless, verdureless, shelterless, a dry and thirsty land where no water is. This is a truth--if it is a truth--that admits of no argument. It is a fact of experience; if none of you know that it is true, then it is true for none of you; if any of you do know it, you do not need to have it proved; the simple statement of it is enough. To all such wanderers, I bring the question of the angel to Hagar in the wilderness, “ Whence camest thou?” You were not always in this wilderness; whence did you come? Do you not look back to a home from which your thought has wandered, a house of faith in which you once abode in confidence and peace? I am speaking now in parables, remember; it is not of the literal home where your father and mother dwelt of which I am speaking, but rather of that edifice of sacred thoughts and firm persuasions and earnest purposes and joyful hopes in which your soul was sheltered and comforted in the days of your childhood. Was there not for you, in those earlier days, a spiritual tabernacle of this sort, a house not made with hands, in which you found protection and peace? Was there not, I ask you, in the Christian faith of that past time, not only a comfort and a solace, but an inspiration, an invigoration, a bracing energy that you do not find in the dim and dismal negations of the present time? O wanderer, astray in the bleak wilderness of doubt, whence camest thou? But this is not the only question. “ Whither wilt thou go?” Tarry here you cannot: here is no continuing city. Agnosticism is not the end, barren and profitless as it is. The road that you are travelling leads down to Egypt,--to “ a land of darkness as darkness itself, and where the light is as darkness.” You have turned away from the old faith of Christian Theism, and there is nowhere for you to go but to Pantheism or to Atheism. And these are only different names for the same benighted land. There is no light in either of them. They will not satisfy your heart. They will not satisfy your imagination. They will not satisfy your reason. And if the mental darkness into which they conduct us is so dense, what shall we say of the moral darkness in which they envelop us; of the blotting from our sky of every star of hope; of the quenching of that torch of Bible truth by which our feet are guided through this land of shadows; of the extinguishment of our faith in the infinite love of God, which is the inspiration of all our holiest endeavours? No, my friend, I tell you truly, you who have lost your hold on the great spiritual verities and are wandering in the wilderness of spiritual doubt, you cannot tarry where you are; you must go further; and every step you go in the path that you are now travelling takes you nearer to a region where there is no ray of light or hope, a land of darkness and of the shadow of death. Can you not see, is it not clear, that you would better turn your face toward the spiritual home from which you have been wandering? Perhaps the old spiritual house in which your youth was nurtured may need enlargement in its intellectual part. Enlarge it, then l There is room on its strong foundations to build a house of faith large enough for the amplest intelligence. If there are gloomy corners in it into which the light ought to be let, let in the light! If there are chinks through which the bitter winds of a fatalistic dogmatism blow, stop them! If there are poisonous vines that have fastened on its walls, strip them off! It is the faith that we cherish, and not its flaws, nor its parasites. It is a precious faith, a glorious hope, a mighty inspiration that the old Bible offers still to those who will take it in its simplicity and rest in its strong assurances. (Washington Gladden, D. D.)Nature and office of angels 1. The nature of angels is spiritual (Hebrews 1:14). This characteristic ranges over the whole chain of spiritual being from man up to God Himself. Being spiritual, they are not only moral, but intelligent. They also excel in strength (Psalms 103:20). The holy angels have the full range of action for which their qualities are adapted. They do not grow old or die. They are not a race, and have not a body in the ordinary sense of the term. 2. Their office is expressed by their name. In common with other intelligent creatures, they take part in the worship of God (Revelation 7:11). But their special office is to execute the commands of God in the natural world Psalms 103:20), and especially to minister to the heirs of salvation Hebrews 1:14; Matthew 18:10; Luke 15:10; Luke 16:22). 3. The angel of Jehovah. This phrase is specially employed to denote the Lord Himself in that form in which He condescends to make Himself manifest to man. For the Lord God says of this angel, “ Beware of Him, and obey His voice; provoke Him not, for He will not pardon your transgressions; for My name is in His inmost” (Exodus 23:21), that is, My nature is in His essence. Accordingly He who is called the angel of the Lord in one place is otherwise denominated the Lord or God in the immediate context (Genesis 16:7; Genesis 16:13; Genesis 22:11-12; Genesis 31:11; Genesis 31:13; Genesis 48:15-16; Exodus 3:2-15; Exodus 23:20-23 with 33:14, 15). It is remarkable at the same time that the Lord is spoken of in these cases as a distinct person from the angel of the Lord, who is also called the Lord. The phraseology intimates to us a certain inherent plurality within the essence of the one only God, of which we have had previous indications (Genesis 1:1; Genesis 1:26; Genesis 3:22). The phrase, “ angel of the Lord,” however, indicates a more distant manifestation to man than the term Lord itself. It brings the medium of communication into greater prominence. It seems to denote some person of the Godhead in angelic form. (Prof. J. G. Murphy.)Hagar 1. In the story of Hagar and her slave-wifehood we have an emblem of the Mosaic Dispensation, which God interposed parenthetically during the long waiting of His Church for the coming of Christ (Romans 5:20; Galatians 3:19). 2. “ Hagar is a symbol of the expedients we make use of to win for ourselves what God seems unwilling to bestow--expedients not always glaringly sinful, but, though customary, yet not the best possible. And this episode warns us that from a Hagar can at best spring an Ishmael” (Dods). 3. This narrative solemnly calls us to guard against two apparently opposite sins which Abram and Sarai committed in the matter of Hagar, and which often meet still as temptations to the believer--the sin of distrust, and that of presumption. 4. In the appearance of the Angel of Jehovah to Hagar we have a beautiful example of God’ s tenderness towards the erring, and of His gracious readiness to forgive. 5. From Hagar’ s subsequent submission to her mistress we learn that while it is not in nature to rejoice in trial and persecution on their own account, yet so soon as we become persuaded that it is the Lord’ s will that we drink of this cup, and that there will be an abundant recompense hereafter, it does become possible for us to “ glory in tribulations also.” 6. Let us write upon our hearts this name of the Lord: “ Thou God seest me.” To do this is the sum of all religion, the centre of all security, and the source of all happiness. The God who sees us, and who permits us to look upon Himself, is the Angel of the Covenant, our Divine and Human Redeemer. May our eyes meet His every day! (Charles Jerdan, M. A. , LL. B.)The angel’ s questions In calling Hagar “ Sarai’ s maid,” he seems tacitly to disallow of the marriage, and to lead her mind back to that humble character which she had formerly sustained. The questions put to her were close, but tender, and such as were fitly addressed to a person fleeing from trouble. The first might be answered, and was answered: “ I flee from the face of my mistress Sarai.” But with respect to the last, she is silent. We know our present grievances, and so can tell “ whence we came,” much better than our future lot, or “ whither we are going.” In many cases, if the truth were spoken, the answer would be, from bad to worse. At present, this poor young woman seems to have been actuated by mere natural principles, those of fleeing from misery. In all her trouble, there appears nothing like true religion, or committing her way to the Lord: yet she is sought out of Him whom she sought not. (A. Fuller.)Submission enjoined The angel did not say “ fight it out and let the strong one win.” He advised submission, and this is the first instance in which such advice is given in the Scriptures. It is a great Christian law we know, but it is early to find it in Genesis! “ Submit yourselves one to another for the Lord’ s sake,” is a lesson which reads well in the church; but Hagar heard it not under a Gothic roof, half-chanted by surpliced priest, but” by a fountain of water in the wilderness, in the way of Shur,” --she the only hearer, the angel the priest of God! A good church, too, in which to learn the lesson of submission. I see Hagar taking a draught of the fountain, and trudging home again on weary feet; going back to work among the sharp thorns, and to have words keen as stings thrown at her all the day long. A sorry fate, you say, to be pointed out by an angel! But wait. You do not know all. Who could bear all the ills of any one human life without having some help, some light, some hope? A wonderful word was spoken to the woman--“ I will multiply thy seed exceedingly, that it shall not be numbered for multitude.” As if he had said--“ If thou didst know thy destiny, thou wouldst think little of Sarai’ s mocking; it is but a momentary pain; bear it with the heroism of silent patience.” And, truly, this same angel speaks to us all. He says, “ If you will walk in the way of the Lord you shall have blessing after sorrow, as the flowers bloom after the rain; persecution you cannot escape, nor slander, nor cruel words; but your light affliction, which is but for a moment, worketh out for you a far more exceeding and eternal weight of glory. One hour in heaven will banish every sad thought of earth; submit, be patient, and return not evil for evil.” Oh, listen to the angel; it is God’ s angel: it is God Himself. (J. Parker, D. D.)Water in the desert The following extract from Mr. Burleigh’ s graphic account of the march of the British columns from Korti to Metammeh and the Nile, gives a picture of the deprivation of water in the desert, which plainly shows what our soldiers have had to endure in this particular. “ We started about three a.m., and succeeded in reaching Abu Halfa Wells at noon. We had turned into a ravine in the Galif range to get to the springs. Our first sight of them was dreadfully disappointing. At the foot of a low ledge of rock near a clustering of dying down palms in a black basin of mud lay a little pool of pea-green water, covered with scum. The pool was not more than 20 feet long and 10 feet wide, and a sounding taken with a pole showed it was not over 10 inches deep. The murmur of satisfaction with which we were prepared to greet the blessed water died away in our throats, and we all sadly gathered around the soupy substance that was to serve horse and man for drinking purposes. Inwardly many of us vowed never again, if we lived, to grumble again at the quality of the London supply. Our guide excitedly shouted there was water enough for all, and that it was of excellent quality. Slipping down from his camel he made for a hole three or four feet deep, in which lay, limpid and cool, ten or twenty gallons of good-looking water. A stern sense of duty had impelled Colonel Barrow to place guards over the pool and this well hole, so that the apparently scant supply might be equally distributed, and our guide was driven off. He went, however, but a few feet away, and began digging a hole in the sandy gravel with his hands, and soon unearthed a flow of muddy water. Then it was our faces all brightened, for surely the little watercourse was full of hidden drink. Pannikins, canteens, water bottles, and horse buckets were soon at work, and the men took their turn at dipping and drinking the greenish liquid. The taste was not unpleasant, in spite of its old turtle-soupish appearance and consistency. Before all, it was water, and we drank large draughts until our thirst was quenched. The horses received two bucketfuls each, which they quaffed even more greedily than ourselves. Had we given ten to each animal I believe they would have swallowed every drop and whinnied for more. The clear water in the well was left untouched for the sick, and we found that as we drew from the pool, and reduced its depth a few inches, that quite pellucid springs began to flow in, refilling it almost as rapidly as we used it. The steady drain and the constant dipping into our own tank disturbed the mud, so that in a short time the green tinge merged into brown, and ultimately into black, such as you see in the London gutters after heavy rain. With an unquestioning faith in its virtues we continued to drink the thickened water, inwardly blessing the Arabs for not having poisoned the wells by throwing dead cattle into the pool. That afternoon and night the whole force had abundance of beverage, and coffee and tea flowed once more around our bivouac fires.” God’ s presence with His people “ I have read,” says an old divine, “ of a company of poor Christians who were banished into some remote part, and one standing by, seeing them pass along, said that it was a very sad condition those poor people were in, to be thus hurried from the society of men, and made companions with the beasts of the field. ‘ True,’ said another, ‘ it were a sad condition indeed if they were carried to a place where they should not find their God; but let them be of good cheer, God goes along with them, and will exhibit the comforts of His presence whithersoever they go. God’ s presence with His people is a spring that never fails.’” The beautiful man A little boy, the only child of a poor woman, one day fell into the fire by accident, during his mother’ s absence from the cottage, and was so badly burned that he died after a few hours’ suffering. The clergyman of the parish did not hear of the accident until the child was dead. He went, however, to try and console and comfort the mother. To his great surprise he found her very calm and patient and resigned. After a little conversation she told him how that God had sent her wonderful comfort. She had been weeping bitterly as she knelt beside her child’ s cot, when suddenly the boy exclaimed, “ Mother, don’ t cry; don’ t you see the beautiful man who is standing there and waiting for me?” She told the clergyman that she thought it must have been the Lord Jesus. The angels in heaven care for, wait upon, and minister unto Christ’ s people below. Goodness of God in affliction A Sunday school teacher with the movable alphabet put together the sentence, “ The Lord is good to all,” and required his class to repeat it. One little fellow refused. The teacher asked his reason. He said because it was not true. “ God is not good to father nor to me. He has taken my little brother away, and father is home crying about it.” The teacher explained that God in love had taken the little brother to a better home, and would take him and his father to join him if they loved the Saviour. The child said, “ Oh, I’ ll go and tell father,” and at once ran to him with his lesson and comfort. It consoled and benefited both father and child. Genesis 16:12 He will be a wild man The national character of the Arabs foretold I. THESE WORDS CONTAIN NOT A MERE PROMISE, BUT A OF FUTURE EVENTS. A bare announcement of what would be the physical, moral, and social condition of the person or persons to whom the passage refers. II. THESE WORDS ARE TO APPLY, NOT MERELY TO THE HISTORY AND OF ISHMAEL, BUT TO THE HISTORY AND OF HIS . Some of the terms employed and some of the things affirmed are not only unintelligible, but absurd, if they are to be understood of Ishmael rather than of his offspring; for in what sense can it be affirmed, that “ his hand was against every man, and every man’ s hand against him” ? Individually, that strife at all events would very soon be brought to an end. How, either, could it be affirmed that he should “ dwell in the presence of all his brethren,” if a single dwelling, and that a tent in the wilderness, were the only thing intended to be set forth? III. THE ARE THE OF ISHMAEL. IV. THE HAVE IN THEIR WHOLE HISTORY AND ALL THE IN THIS PASSAGE. The term here employed is singularly strong in relation to the first part of the subject. That subject is divided into three particulars: the first, declarative of their freedom; the second, of their hostile dispositions; the third, of their numbers and their power. 1. Here, I say, you have a declaration concerning their freedom: “ He will be a wild man.” The language is peculiarly strong; and literally, the affirmation is, that Ishmael should be the same as the animal described in the thirty-ninth chapter of the Book of Job. There the word is literally rendered “ the wild ass” : and we read, “ Who hath sent out the wild ass free? or who has loosed the hands of the wild ass? whose house I have made the wilderness, and the barren land his dwellings; he scorneth the multitude of the city, neither regardeth he the crying of the driver; the range of the mountains is his pasture, and he searcheth after every green thing.” No terms could have been employed, more fitly or more vividly describing the roaming liberty, or, if you will, licentiousness of the entire Arab nation, whether you regard their internal condition or their external relation. 2. Secondly, we are assured not only of their freedom, but also of the singular hostility of their disposition: “ His hand will be against every man, and every man’ s hand against him.” During the lapse of three thousand years, they have by turns assaulted all their neighbours, and been assaulted by them. At this present moment they seek not the alliance of the great or the small, the rich or the poor; they care not who wins or who loses in the strife of the world, if they can remain--the hated of the whole family of mankind besides. What is sacrificed or what is gained is to them matter of perfect indifference if still they may frown upon a world they deem their foe. This has been the case, while all other nations have passed through the phases of slavery and of freedom, of poverty and of wealth, of luxury and of hardihood, of disaster and of danger. Still the Arab is the same. 3. Thirdly, these words exhibit to us their numbers and their power. “ I will multiply thy seed exceedingly, that it shall not be numbered for multitude; and he shall dwell in the presence of all his brethren.” Not an easy thing this, to affirm concerning any individual, in the early period of time to which reference is made. Few, indeed, could ever have attained to such distinction, because there are but few nations who ever arrive to any great degree of honour; much less to such a state of renown, as to secure observation in the pages of inspired truth, or in the general history of the world. Yet if you have been called upon, at all events, to point out those individuals, perhaps the very last you would have fixed upon would have been the son of that poor outcast slave, without a father, without a friend, without a prospect excepting the wilderness for his home. Yet these wanderers in the desert and amongst the rocks were the objects and the sources of surprise and of terror to their early neighbours. It was they who first gave to commerce its gold, its spices, its gems. It was they who furnished to the navies of Tyre that for which they were renowned. It was they who gave to monarchs that by which they decorated their halls and their palaces. It was they who gave to arms honour and renown, while with one hand they seized on the fertile plains of Egypt and with the other laid hold on the mountains of Assyria. Thus during successive ages did they continue dwelling in the presence of all their brethren; whether the Babylonian or the Macedonian, whether the Persian or the Roman swayed the destinies of the world, the Arab occupied the same position, and exerted to a great extent the same power. In later days, however, they came forth under another form, and their course was followed by far deadlier consequences. They lifted up in one hand the Koran, which they regarded as at once the product and the instrument of their great prophet, who said he came from God; with the other they brandished the sword, while nations trembled and fell. They passed off to the east--rushed through the turbid and impetuous waters of the Euphrates and the Tigris--and laid prostrate the millions of India, even to the walls of China. Theypassed to the north, swept the sacred shrines and hollow mummeries of Palestine; laid prostrate the cities and temples and towers of Greece--rushed through the Bosphorus--reared the tokens of their power, and at length became consolidated into a mighty empire, in the eastern part of Europe. They passed to the west--overflowed the plains of Egypt with more resistlessness than the waters of the Nile--dashed along the coast of Barbary--rolled away to Central and Western Africa--overleaped the pillars of Hercules and the barriers of Spain--planted the crescent on the walls of Grenada--illumined darkened Europe with a ray of science--and then returned, leaving the marks of their science and their power in arithmetical characters, used in every one of our schools. And so their history, so unique and so marvellous, has been interwoven with the history of all people, to gather from them all some increasing attestation of the truth of this book, the pillar on which our hopes rest; and resting where we can defy the dashing of every wave, assured that we are in the truth of Him, “ in whose hand our breath is, and whose are all our ways.” (J. Aldis.) Genesis 16:13-14 Thou God seest me The retrospect of a special Providence Hagar had heard the voice of the Lord, and had distinct evidence of His providential care and regard. I. THAT IT IS A OF GOD. “ She called the name of the Lord that spake unto her, Thou God seest me.” The doctrine of a general Providence affects us languidly; the impression of it is vague; but there are times in our history when the events are so remarkable that it is as if God had spoken. His finger is plainly seen. This revelation of God had three aspects. 1. It was severe. Hagar was reminded of her fault, and exhorted to instant duty. 2. It was soothing. It is because God “ has heard out affliction” that He speaks to us. 3. It produces the impression that God knows us-- (1) Intimately. Sight imparts most vivid and extensive knowledge. One glance conveys more to the mind than the most accurate and laboured description. God not only sees us, but sees through us, and knows us altogether. (2) Graciously. For good, and not for evil. The light of love is in God’ s countenance. II. THAT IT SHOULD EXCITE AND . (T. H. Leale.)A particular Providence 1. Difficult to believe. We think of God in heaven, and forget that He is also on earth. 2. Sufficiently attested by examples in Holy Scripture. 3. Made clear and certain by the history of our Lord’ s work on earth. 4. Realized in the history of every believer. (J. H. Newman, D. D.)God’ s continual presence “ Thou God seest me.” Pause for a moment to contemplate the force of this impressive thought. Life is spent beneath the eye of God. In every part of His dominion, in all the worlds He has formed, His never-closing eye is present, His creative power is felt. The beams of His all-observant thought surround us. God, said the Greeks, is “ All Eye.” It is not the feeble and changing glance of fickle guilty man, but it is the pure and perfect scrutiny of the Eternal God, “ in whose hand our breath is.” “ Thou God seest me.” Then it is not a vague and general observation, but a particular and minute notice--the sinner in his guilt equally with the Christian in his devotions--the peasant in his cottage equally with the prince on his throne. Not the actions only, but the principles, “ me” --all that constitutes our essence, all that forms our character, the interior recesses of the spirit, the hidden motives of the heart, the secret springs of the character. This thought may be one-- 1. Of grandeur. With respect to God--His infinite dominion--His immense survey. With respect to man--his dignity--his responsibility--his destiny--he must, some day, come immediately before this Being. 2. Of terror. We are never safe. Sin cannot be even thought of without being known. Think of this when temptation invites. There is no darkness which can hide from God. 3. Of consolation in sorrow. He sees with a Father’ s eye which fills with compassion. He knows all the trouble of our spirit and our desires to be purer and better. 4. Of hope in danger. He sees, not to increase our misery, but to help and save. He sends His Covenant Angel to succour this desolate woman. None need despair, since God thus helps the outcast and the miserable. (Archbishop Secker)Belief in the Divine omniscience the foundation of a true and earliest life This text may be regarded as-- I. THE BASIS OF A LIVING CREED. II. AN TO A USEFUL AND LIFE. Two things are essential to such a life-- 1. Sincere love of the truth. 2. Earnest practice of the truth. III. A WON A SINFUL COURSE. Let these words, “ Thou God seest me,” preserve you from-- 1. Unhallowed thoughts. 2. Selfish motives. 3. Formalism and hypocrisy. 4. Despondency and unbelief. (J. R. Goulty, B. A.)The eye of God Does it not seem both strange and sad that these familiar words should suggest a feeling akin to terror in so many human hearts? How appalling does it seem to reflect that there is no possibility of escape from its relentless, inexorable vision! Yet there was a time when such a thought as this would have awakened only feelings of pleasure in the human mind and heart. When Adam came into the world fresh from the hand of God, nothing could have been further from his thoughts than to regard this consideration as suggestive of terror. On the contrary, he found true deep joy no doubt in just such a reflection as this. But the moment man sinned, and fell by sin, in nothing were the lamentable consequences of the fall so apparent as in this. The eye of God, that before seemed to cast rays of beneficent sunshine on his path, now seemed to shoot a hot and scorching thunderbolt into his soul. He felt that he must needs find a hiding place from that eye. Surely it would be simply impossible to do what many of us do if we really believed in our hearts, and were dwelling on the thought, “ Thou God seest me.” You never knew a thief that perpetrated a felony before the very eyes of the officer of justice, and knowing that he was being observed. And should we dare to break God’ s law, and defy His Majesty, if we really believed that God was looking at us? or would men indulge in the miserable hypocrisies with which they seem to succeed sometimes in stupefying their own consciences, if they really believed that God both saw them and saw through them? Men get into such a way of playing a part before their fellow man, that it would seem as if at last they grew to feel as if they could overreach and impose upon Almighty God. But they cannot! Always, and in all circumstances and conditions, in my best moments and in my worst, in public and in private, within, without, “ Thou God seest me.” What does He see? My brethren, let us in answer lay proper stress upon that little but, to each of us severally, important word me. It is the real “ me,” the actual self, that God sees. First there is the social self. The fine gentleman that moves in good society, with his company manners, endeavouring to make himself particularly agreeable to all around him. Well skilled is he to repress all that the world in which he moves--not less hypocritical than himself--would be disposed to frown on. He avoids what is coarse, abjures what is in bad taste, checks any display of the selfishness that may be natural to him, may even exhibit not a little self-control, should he be crossed by some petty annoyance. If he is proud, he has the sense not to show it; and strangers think him wondrously affable. This social paragon is so well veneered that you almost begin to think he is not veneered at all, and the superficial glance of society discerns only a charming exterior, and an amiable and estimable ornament for itself. But what does God see? Peradventure a whited sepulchre, a disguised savage, far less to be excused for the latent savagery of a selfish, passionate, licentious, and rapacious nature than the naked savage in the wild, who never wore any veneer except war-paint, is to be excused for his. And as for this conventional presentment of self God sees it not, or only sees it to see through it as the flimsiest of disguises. It is not this respectable sham that God sees, but the real actual self, whatever he may be. “ Thou God seest me.” Yet again there is the commercial self--not quite such a paragon of perfection as the social self. There is much less veneer about him, and much more exposure of some inner substance, which, whatever its true nature, is not always very smooth or very pretty. Yet it passes muster, because there are so many more all around it that are its moral counterparts. A little greedy, a little avaricious, a little selfish and unscrupulous the man may be; but then, you know, that sort of thing is to some extent expected in business; and against these little failings how much of sterling merit is there to be set! First, there is the great merit of solvency! You are a substantial man, and can always pay twenty shillings in the pound; and in these days of rascally bankruptcy there is no small virtue in the eye of the commercial world. Then again you have never condescended to any vulgar form of swindling. You would scorn the idea of doing anything that could by any means expose you to the action of law, or induce commercial ostracism. A respectable man of business, that is what the world sees. Is that the real self, or only the self that has to do duty at the office? Is that the thing that God sees when He looks at you? or is it only another and less attractive counterfeit presentation of self that He sees through and through? Don’ t let us attempt to blind Him, for we cannot. “ Thou God seest me.” The secret things of dishonesty, the idolatry of Mammon, the indifference to others, the selfish eagerness to make capital out of their ruin, the readiness to lie without a blush, if only there is no particular chance of the lie being detected--all this, and a great deal more, may be included in the “ me,” without interfering much with my commercial reputation, provided I can make it pay. With Mammon once on my side, there is not much to be feared from unfriendly criticisms in most commercial circles; but what does God see? But we must come nearer home. There is the domestic self, whose faults and failings are perhaps even more apparent than those of his commercial presentment. Your wife knows more of your real moral character, probably, than do those with whom you transact business. Your children too--for children are always sharp observers--may have noticed many a little failing about you that you would not like published in the drawing room or in the counting house; but then domestic affection is very apt to be blind. So even here we don’ t get at the real self. We see perhaps the respected father, the idolized husband; but what does God see? Perhaps a father who slapped his child’ s hands for stealing a lump of sugar, when he had that very day put a hundred pounds into his pocket by “ operating” ingeniously upon the market, or by perpetrating some other act of skilfully disguised fraud; or thrashed his boy for telling a lie, when he himself had told at least a dozen that day in his own counting house. Alas! we don’ t get at the real man even when we find him at home. But God sees more than either wife or child, or servant or friend. “ Thou God seest me.” But we, must go further still. There is the ideal self, which, like a familiar spirit, we ever carry about with us--a presentation of self to self, in which we are careful to ignore or excuse all that is evil or faulty, and to magnify all that is good. How rare a thing is it for any man to entertain a really poor opinion of himself, whatever mock-modest expressions we may use? Or I might put it thus: How many of us would be able to stand behind a hedge, and hear with anything like a feeling of equanimity our faults and failings described with accuracy by a neighbour? Yes, I believe that most of us have an ideal self that we confuse with the real, and for which we have always a kindly feeling; but it is not this that God looks at. His eye is fixed, not on the phantom, but on him who creates it; not on the ideal, but on the actual. “ Thou God seest me.” He sees our thoughts, detecting the secret springs of motive from which our actions flow. He discerns at a glance what our life purpose is, and which way it flows. He sees our religion, and knows whether or not it is more than skin-deep. And He sees our actual irreligion; how, it may be, some of us in this church tonight have desecrated our nature by closing it against God. We have barred the door against the Divine Visitant, and He saw us doing it! The eye of God pierces through every barrier, and discerns it all. “ Thou God seest me.” What does He see? The past as well as the present; the series of years gone by, as well as the marks that they have left upon our character today. In the completeness of our history, as well as in the real character of our moral condition, it still remains true, “ Thou God seest me.” And yet, seeing all this as no one else can or does see it, the wonderful thing is He loves us still. Poor, wandering, desolate soul! What a sudden rush of joy must have possessed her as she thus learnt for the first time, not as a mere religious or theological theory, but as a blessed fact, that truth which lies behind all other truths--the Fatherhood of God! And He sees us too, and sees us, as He did her, with a Father’ s eye, and loves us, wanderers though we may be, with a Father’ s heart; and He who took an interest in Hagar, takes an interest in us. “ Whence comest thou?” Ah! who shall answer that question, and trace the history of our being up to its hidden source? Yet do we know something of the answer to the question so far as regards the race. When comest thou, O fallen man, who hast lost all contact with God, and wanderest aimlessly on from day to day, having no hope, and without God in the world? Let us never forget it, however low thou mayest have fallen, however far thou mayest have wandered, thy first home was Eden, thy first experience the revealed love of thy Father--God. “ Whence comest thou?” Let us turn from the race to the individual, let us apply the question to ourselves. Whence do we come? In early years we were baptized in the Triune Name, and were branded with the Cross of Christ in token of allegiance to Him; and can we doubt that He who called the little ones to Himself, and laid His hands upon them, and blessed them, met us with His blessing in those early days? Have we turned our back upon our birthright privileges? and are we, as it were, going away further and further from all that we had a right to enjoy? Do we come from the comparative innocence of childhood? from the purer associations, the holier aspirations, of our earlier days? from the better influences of Christian homes? from the favourable atmosphere of religious society? “ Whence comest thou?” Have you left all that is best and purest in human life behind you? Has your progress been all in the wrong direction? And whither wilt thou go? Perhaps you have never paused to reflect where those wandering steps of yours are taking you. Like Hagar, you have wandered on without any definite idea as to where your wanderings were to end. Whither wilt thou go? The world, with all its fading pageants, its flimsy inanities, invites your steps. It offers pleasure, but not joy; excitement, but not happiness; intoxication and stupefaction that shall benumb your nobler faculties and check your aspirations, but no satisfaction; stagnation, but not peace. How little has it done for you in the past! and in the future it can do still less. Its capacities of gratification diminish with each passing year. Yes, whither? Is there no welcome for thee in thy Father’ s house? no greeting of love? no feast of joy? Is He thy foe, that thou shouldest fly from Him thus? (W. Hay Aitken, M. A.)The omniscience of the Deity I. In the first place I would endeavour to lay before you the FOR THE AND OF GOD WHICH IS DERIVED FROM NATURAL . We assert, then, that the doctrine of the omnipresence of God results from the truth universally acknowledged, that the world owes its existence to a Creator. Wherever we direct our view we perceive marks of intelligence and design. In every part of the universe accessible to our survey, we have therefore the most resplendent proofs that there the hand of God hath been; consequently, at that period, at least, the Divine Being was omnipresent. I make this limitation, because, to argue with correctness, it is required, that we should infer no more than the premises laid down will allow. But now it is possible, for it may be conceived, that the Divine Creator, having made all things, and, consequently, having then been present everywhere, afterward withdrew His immediate agency. Wherefore, even upon the principle of such persons themselves, when properly understood, the omniscience of God follows as a necessary consequence. For if, as must be acknowledged, everything in the universe is under the control of some one or more of these laws, it follows that in every point of the universe, the Deity is acting; and where He acts, there He is, and where He is, there He perceives. II. Having adduced the testimony of natural religion to the omnipresence of God, we proceed to lay before you THE PROOF BY THE . The testimony of the text will be found clear and strong. How awful are the words of Elihu, “ His eyes are upon the ways of man, and He seeth all his goings; there is no darkness nor shadow of death where the workers of iniquity may hide themselves” (Job 34:21). To the sameeffect the wise man speaks in the fifteenth chapter of Proverbs and eighth verse, “ The eyes of the Lord are in every place beholding the evil and the good.” See the fifteenth chapter of the Book of Proverbs and eleventh verse, “ Hell and destruction are before the Lord, how much more the hearts of men.” Neither do the Scriptures represent Him as a mere spectator, but as a witness and judge who scrutinizes the thoughts and actions with all their circumstances, and makes a just and righteous estimation of them. I know and I am witness, saith the Lord. The Lord is a God of knowledge, and by Him actions are weighed. “ All the actions of a man are right in his own eyes, but the Lord weigheth the spirits.” The Scriptures declare that God is the Governor of the material and moral world; consequently, as it is necessary that the Creator and Governor of the universe should be in all places of His dominion at the same moment, in order that He may sustain and guide the whole, so it is absolutely necessary that He should have a perfect knowledge of everything, without which omnipotence and omnipresence were useless. The Scriptures declare that God is the moral governor but the judge of all men; they represent Him as having given laws of the most spiritual character--that is to say, relating to the spirits of men in the most comprehensive manner. They reach to every part of our conduct, and not only direct the outward life, but give also law to the most retired thought and inward affection. Thus we are Proverbs 24:9, “ That the thought of foolishness is sin.” III. I shall close the subject WITH AN OF ITS SEVERAL USES. 1. Let us take occasion from the subject, to adore, with humble gratitude, the long suffering, patience, and tender compassion of our God. Does He see the first dark thought of lust or rage, and does He look on still and spare us till it be fully formed and executed? How incomprehensible, then, must be His patience. 2. Let the subject of the Divine omniscience be a prevailing motive with us to honesty and sincerity. He who can thus realize the Divine presence, cannot, dare not be a hypocrite. 3. Again, from the subject of the Divine omnipresence, let every sinner remember that God is present at the commission of all his crimes. 4. Further, the doctrine of the Divine omniscience affords abundant cause of joy to the godly. His eyes are continually upon you for good. He is perfectly acquainted with your wants, and He knows all things that are required for their supply. This qualifies Him to be the object of your trust and confidence. On Him you may safely depend. 5. Lastly, let the doctrine of Divine omniscience restrain us from every sin, and excite us to every duty, “ Thou God seest me.” (J. F. Denham.)The Divine inspection of man I. LOOK AT THE TEXT IN A ASPECT. 1. God sees us Himself. 2. God sees us completely. 3. God sees us perpetually. 4. God sees every rational being as He sees us. The Indian, the African: all can adopt language of text. II. LOOK AT THE TEXT IN A ASPECT. The thought of God’ s omnipresence, when received into the heart, is-- 1. One of the most powerful restraints from the commission of sin. 2. One of the most powerful incentives to do His will. 3. A source of true delight. 4. A remedy for the dangers and sorrows of life. (A. McAuslane, D. D.)The angel in the wilderness I. THE NAME OF THE LORD. “ Thou God seest me,” or, Thou God of vision; “ for she said, Have I also here looked after Him that seeth me?” i.e., I have seen Him that He has seen me; I have seen Him and lived. Hagar’ s seeing God was God’ s seeing Hagar. The vision was not merely objective, but subjective. The state of Hagar’ s mind was doubtless preparation for some such interposition. Lamenting her sin, weary, desolate, praying for help. Man’ s extremity is God’ s opportunity. II. CONNECT THE WITH THE HISTORY. Hagar saw the Lord, received His word of grace into her heart, obeyed His commandment. The faith which initiates practical obedience is a progressive blessedness. When we know that God has appeared unto us, when we have looked into His countenance in the light of His reconciling love, when we feel assured that our life is under His eye, that it may be in His hand, then bondage is liberty, submission is delight, patience is growing expectation. (R. A. Redford, M. A.)Hagar in the wilderness This self-interrogation of Hagar is suggestive of three things. I. IT A SOLEMN FACT IS HUMAN HISTORY. God sees us. 1. The very nature of God implies this. 2. The Bible teaches this. II. IT A SAD IN HUMAN NATURE. Hagar’ s question implies a fear that she had not been sufficiently conscious of this fact. 1. The signs of this tendency. (1) Deadness of soul. (2) Profanity of life. 2. The causes of this tendency. (1) Dislike of God. (2) Dread of God. III. IT AN URGENT IN HUMAN LIFE. A sense of God’ s continual presence will-- 1. Restrain from sin. 2. Stimulate to virtue. 3. Strengthen for trial. 4. Qualify for the full mission of life. (Homilist.)Omniscience I. THE GENERAL . God sees us. 1. This may be easily proved, even from the nature of God. It were hard to suppose a God who could not see His own creatures; it were difficult in the extreme to imagine a divinity who could not behold the actions of the works of His hands. The word which the Greeks applied to God implied that He was a God who could see. They called Him θεος‚ (Theos); and they derived that word, if I read rightly, from the root θεψσθαι (Theisthai), to see, because they regarded God as being the All-seeing One, whose eye took in the whole universe at a glance, and whose knowledge extended far beyond that of mortals. There were no god if that God had no eyes, for a blind God were no God at all. 2. Yet, further, we are sure that God must see us, for we are taught in the Scriptures that God is everywhere, and if God be everywhere, what doth hinder Him from seeing all that is done in every part of His universe? 3. But lest any should suppose that God may be in a place, and yet slumbering, let me remind him that in every spot to which he can travel there is not simply God but God’ s activity. Wherever I go I shall find, not a slumbering God, but a God busy about the affairs of this world. 4. I have one more proof to offer which I think to be conclusive. God, we may be sure, sees us, when we remember that He can see a thing before it happens. If He beholds an event before it transpires, surely reason dictates He must see a thing that is happening now. Read those ancient prophecies, read what God said should be the end of Babylon and of Nineveh; just turn to the chapter where you read of Edom’ s doom, or where you are told that Tyre shall be desolate; then walk through the lands of the East, and see Nineveh and Babylon cast to the ground, the cities ruined; and then reply to this question--“ Is not God a God of foreknowledge?” II. Now I come, in the second place, to the SPECIAL : “ Thou God seest me.” 1. Mark, God sees you--selecting anyone out of this congregation--He sees you, He sees you as much as if there were nobody else in the world for Him to look at. 2. God sees you entirely. 3. God sees you constantly. 4. Supremely. III. Now I come to for different persons, to serve different purposes. 1. First, to the prayerful. Prayerful man, prayerful woman, here is a consolation--God sees you: and if He can see you, surely He can hear you. 2. I have given a word for the prayerful, now a word for the careful. Some here are very full of care, and doubts, and anxieties, and fears. Don’ t give up in despair. If your case be ever so bad, God can see your care, your troubles, and your anxieties. 3. And now a word to the slandered. There are some of us who come in for a very large share of slander. It is very seldom that the slander market is much below par; it usually runs up at a very mighty rate; and there are persons who will take shares to any amount. Well, what matters it? Suppose you are slandered; here is a comfort: “ Thou God seest me.” They say that such-and-such is your motive, but you need not answer them; you can say “ God knows that matter.” 4. Now a sentence or two to some of you who are ungodly and know not Christ. (C. H. Spurgeon.)Hagar at the fountain I. In speaking of Hagar I shall first dwell for a little upon HER . 1. Observe that Hagar had outlawed herself. The untamable spirit which afterwards showed itself in her son Ishmael raged in her bosom. So, too, have we met with those who have deliberately left the ways of God and the people of God, and all semblance of goodness, because they have thought themselves badly used. They do not, indeed, care what becomes of them: they would flee from the presence of God Himself if they could. 2. While she was there, in the moment of her desperation, she was found by the angel. What was there about her that Jehovah should come out of His place to seek her? Yet He came in unexpected grace as He is wont to do. He remembered the low estate of His handmaiden, and because His mercy endureth forever, He found her by the fountain in the wilderness. 3. When the angel of the Lord found Hagar, He dealt graciously with her. Indeed this was the object of His finding her; He Game in pity, not in wrath. Blessed be God, it has happened to tens of thousands that where sin abounded, grace did much more abound. When they have run away and outlawed themselves, grace has followed them, grace has convicted them, grace has admonished them, and grace has made large promises to them. II. Now I want you to notice HER DEVOUT . When that which we have described happened to her, she acknowledged the living God. My text says, “ She called the name of the Lord that spake unto her, Thou God seest me.” 1. She spake to Him that spake to her: after this fashion do we all begin our communion with God. Oh, when God speaks to you, you will soon find a tongue to speak to Him. What did she say? 2. She acknowledged Him to be God. “ She called the name of the Lord that spake to her, Thou God seest me.” It is one thing to believe there is a God, but it is quite another thing to know it by coming into personal contact with Him. 3. Observe that she acknowledged His observant love. She could not help acknowledging it, for it flashed before her eyes. 4. In the presence of that God she felt overpowered and ready to yield. She was so overwhelmed that no rebellion remained within her. She girds her garments about her, and she makes the best of her way home to the tent of Sarai. Her mistress is hard; but sin is harder. III. Let me now call to your notice THE of this woman; for in her glad surprise she uttered a sentence which runs as follows: “ Have I also here looked after Him that seeth me?” Expositors will tell you that as many senses may be given to this sentence as there are words in it; and each one of these senses will bear a measure of decent defence. I shall not go into them all, but I think I see clearly that she was amazed that God should care for her. “ Thou God seest me. Have I also here looked after Him that seeth me?” Does He see me? Do I see Him? Do you not say, “ Why me, my Lord? Why me?” Sit still in holy wonder, and adore and bless the Lord. 5. I think her next amazement was that she should have been such a long time without ever thinking of Him who had thought so much of her. She says, “ Have I also here looked unto Him that seeth me?” “ What! Have I been these years with Abraham, and heard about the God who has been looking at me in love, and have I never glanced a thought to Him?” Her ungodliness astounds her. 6. But next, she is amazed still more to think that at last she does look unto God. In effect she cries, “ What! Has it come to this? Have I also here looked after Him that seeth me? Is Hagar at last converted? What a surprise it must be to rebels to be thus seized in the arms of grace and transformed into friends of the King! I ask God that such a surprise may await some who are here today. May you also inquire in amazement, “ Have I here also looked after Him that seeth me?” 7. One other surprise Hagar had, and that was the surprise to think that she was alive. It was the common conviction of that age that no man could see God and live. The awakened sinner, when he is met with by the God of grace, wonders that he has not been cut down as a cumberer of the ground. IV. HER HUMBLE WORSHIP. 1. She worshipped God heartily and intelligently, according to her knowledge. 2. She worshipped beyond her knowledge, according to her apprehension. 3. Her worship was wonderfully personal. 4. Her worship proved itself deeply true, for it was followed by immediate practical obedience to the command of the Lord. V. We will conclude by glancing for an instant at the well which became THE of this special manifestation and singular experience. That well--we do not know what it had been called before--but that Beer, or well, was henceforth called Beer-lahai-roi, or the well of Him that liveth and seeth. Will we not all at this time drink of that well? It was a very happy thought to attach a holy name to a well, so that every traveller might learn of God as he refreshed himself. When a person comes to drink at certain fountains he reads, “ Drink, gentle traveller, drink and pray.” The inscription is most suitable. It is fit that men should pray when they receive so precious a refreshment as pure water. It was specially meet that travellers should henceforth and forever pray at a spot where the Lord Himself had been, and had called to Himself a wanderer who had felt compelled to cry, “ God lives, and God sees.” (C. H. Spurgeon.)What seeing God does for us (Sermon to children.) “ Thou God seest me” --a name for God found by a woman who had run away from duty. She could not run away from God. It took her back to duty to feel that God saw her (Jonah, and Psalms 139:1-24). I. GOD’ S EYE ON US MAY MAKE US . Illustration: Servant girl cutting out eyes of picture which seemed to watch her pilfering. Sentinels in Portland prison. Prison with hole in door, and the warder’ s eye ever there. II. IT MAY MAKE US HAPPY. If we are in any trouble. Sad thing to feel alone. Widowed mother in trouble. Little children say, “ Is God dead, mother?” If God sees, He must be there. If He is there, He must be there as Helper. III. IT MAY MAKE US STRONG. “ Can do all things through Him who strengthens us.” Some, like Adam and Eve, hide from God. Some, like David, can say, “ I flee unto Thee to hide me.” (The Weekly Pulpit.)The eye of God always upon us I. A VERY TO GOOD MEN. “ Thou God seest me.” 1. This is a pleasing reflection when I fear some hidden corruption which has hindered the answer of prayer, and often deprived me of comfort, but which I cannot, after the most faithful investigation, detect. He can discern it--“ Show me wherefore Thou contendest with me.” 2. This is a pleasing reflection when I feel those infirmities which make me groan. He sees grace, however small; He sees the disadvantages of my situation, the influence of the body over the mind, and of sensible things over the body; He sees that the “ spirit indeed is willing when the flesh is weak.” 3. This is a pleasing reflection with regard to prayer. I often know not what to pray for as I ought; but He always knows what to give. I cannot express myself properly in words; but words are not necessary to inform Him who “ knoweth what is the mind of the Spirit--my desire is before Him, and my groaning is not hid from Him.” 4. This is a pleasing reflection when I am suffering under the suspicions of friends or the reproaches of enemies. “ Behold my witness is in heaven, and my record is on high. Lord, Thou knowest all things, Thou knowest that I love Thee.” 5. This is a pleasing reflection when I am in trouble. He knows all my “ walking through this great wilderness” ; He knows where the burden presses; He knows how long to continue the trial, and by what means to remove it. II. TO THE WICKED IT IS A VERY AWFUL . 1. God sees everything you do. 2. He does not forget anything He has seen. 3. And to complete the terror of this consideration--all He has seen He will publish before the whole world: and He will also punish all that He has seen “ with everlasting destruction from the presence of the Lord, and from the glory of His power.” III. The reflection will be found very USEFUL TO ALL. 1. Useful as a check to sin. For can a person sin while he realizes this? Can he affront the Almighty to His very face?--Impossible. 2. Useful as a motive to virtue. The presence, the eye of One who is above us, and whom we highly esteem and reverence, elevates our minds and refines our behaviour; and we desire to act so as to gain His approbation. A servant feels this when he is before his master, and a subject when he is before the king. One of the heathen philosophers, therefore, recommended his pupils, as the best means to induce and enable them to behave worthily, to imagine that some very distinguished character was always looking upon them. But what was the eye of a Care compared with the eye of Jehovah! 3. Useful as a reason for simplicity and godly sincerity. Oh! let it banish all dissimulation from our religious exercises; and, whether we read, or hear, or pray, or surround the table of the Lord, let us remember that “ God weigheth the spirits.” If we had to do with men only, a fair appearance might be sufficient; “ but the Lord looketh to the heart.” And can we play the hypocrite under those eyes which are as a flame of fire? (W. Jay.)The omnipresence of God 1. The first idea presented to us is one of wonder, admiration, and comfort. It does not so much express her awe as her surprise and delight, that the God of whom she had heard in Abraham’ s family should have appeared to her in her perplexity. “ Have I also here looked after Him that seeth me?” 2. I go on to observe that the omnipresence of God is salutary only when it implies watchful and personal inspection of our conduct, and personal interest in our welfare. We are under a government; we live under an immutable system of law. We ignorantly think to evade it; but the Lawgiver is all eye and all ear. We have no adequate motive for a moral life, except it be the active oversight of a moral Ruler. Every transgressor hopes to escape observation. The great majority need a power out of ourselves, independent of our own strength, resolutions, or sense of duty; yet not superseding, but quickening and aiding these motives to high moral conduct. We do not want to set aside the social esteem which follows good conduct; but this being of most precarious quality, we want to aid it by the sense of Divine approval, manifested to the individual by a personal, all-seeing Judge and Ruler. (B. Kent, M. A.)God’ s all-seeing eye I. THAT WE ARE EACH OF US THE OBJECTS OF THE DIVINE NOTICE. 1. God sees us by virtue of His omnipresence. 2. God sees us that we may be the objects of His providential care. 3. God sees us as preparatory to the final judgment. II. SOME OF THOSE SEASONS WHEN WE ARE PRONE TO FORGET THE DIVINE . 1. In discharge of the common duties of life how often may we say, “ Have I here looked after Him that seeth me?” When we come to the sanctuary we expect to meet with God, for we know that He has said, “ In all places where I record My name I will come and bless them.” But when the services of the sanctuary are ended, and the Sabbath is closed, and the morrow has come, and one man has gone to his farm, another to his merchandise, how prone are we to lose sight of the solemn truth, “ Thou God seest me.” 2. Under the pressure of severe temptation how often may we propose this question. 3. So, too, in reference to some of the sorrowful events of human life the inquiry of nay text will apply. If you have ever been sorrowful and have not been comforted--if you have been weak, and have not been strengthened--if you have been despairing, and hope has not revived, it has not beenbecause God has forsaken you, but because you have not “ looked” or sought for Him; and oh, if God had only come to us when we “ looked” for Him--if He had not surprised us with many a visit, and succoured us with unexpected help, how seldom would He have come to us at all. (H. J. Gamble.)The omniscience of God illustrated a sermon to children I. WHO IS GOD? 1. A Being, great in power, wisdom, knowledge, love. 2. A Judge. 3. Your Father. His eye is upon you, to protect, preserve, supply wants. 4. Your Saviour. II. WHY DOES GOD SEE ME? 1. Because He is full of goodness and mercy. 2. Because He loves you, and would make you happy, by making you like Himself. III. WHEN DOES GOD SEE ME? At all times. He sees you when you entice others to join you in some foolish act, add while you are making the lie to hide the fault; He sees you making that lie. He sees you when Satan is busy about you, to do you some mischief, and keeps Satan away that he may not hurt you. IV. WHERE DOES GOD SEE ME? In all places. Adam among trees. Hagar in wilderness. Jonah inside monster of deep. Daniel in lions’ den. V. WHAT DOES GOD SEE IN ME? He sees in you, my child, a sinful heart; He sees you a child of fallen Adam, ready to follow the temptations of Satan, and to do all manner of evil. Again: God sees in you children a backwardness and reluctancy to do what He commands: and you don’ t like reading your Bibles, and you don’ t like coming to church. VI. WHAT DOES GOD WISH TO SEE IN ME? He wishes to see in you repentance, that you may ask for forgiveness for the past, and help for the time to come. He wishes to see in you a prayerful heart; not a mere saying, but a thinking of the words you say. (T. J. Judkin.)The all-seeing eye 1. God sees your heart--what you are. Others do not see your heart; they cannot. They can only see what is outward. You cannot see the heart of so small a thing as a watch. It has a gold or silver case, and a beautiful dial, and hands such as good watches have, and you may pay a large sum of money for it; and yet its inside, which is the real watch, may be all defective and wrong. Now your heart determines what you are. “ As a man thinketh in his heart, so is he.” It is what you think and feel, and wish, and purpose, that marks out what you really are. And I daresay you are sometimes thankful enough that nobody can see that; things are often outwardly so good, and yet so bad within. But God sees it all--all that we are within--all that is going on in our inmost heart. The heart is transparent to Him.It is as if it were made of glass. 2. God sees your life--what you do. Much of what is outward, as well as all that is within, is unseen and unknown by others. Many things are done secretly. I have been in institutions in which a large number of young people are being educated. Looking from the governor’ s room into the common hall where they work and play and get their meals, is a window that commands the whole. He had scarcely to rise from his chair in order to see all that was going on. And they knew it. Every now and then you might see an eye turned to the window, especially if there was anything questionable or wrong going on. And sure enough there was the face at the window--all was seen by the governor! And yet, even in such a case, where there is the sharpest lookout, it is possible to elude observation; things are done which no one sees, which everybody denies, and sometimes it is impossible to find out who has been the wrong-doer. But God sees all. Nothing escapes His observation. He slumbers not nor sleeps. The most secret thing that anyone can do, lies open to Him. Every word, though spoken in a whisper, He hears. Every act, however hidden, His eye looks right down upon. 3. God sees you in the dark. It is wonderful what an idea most people have of darkness, as covering and hiding things, Now, we need to be reminded that however it may be with men, darkness makes no difference to God. He sees in the dark just as in the light; so that, so far as He is concerned--and it is mainly with Him we have to do--it is of no use waiting till night, till it is dark. 4. God sees you in the crowd. When one wishes not to be seen, he likes to get into a crowd. We speak of being “ lost in the crowd.” Hence it is so easy to do many things in a crowd, which one would not do alone. Hence evil becomes so bold in a crowd. I recollect seeing a number of youths standing at a corner, in a seafaring town, going great lengths in the way of scoffing and reviling and ridiculing all that was good. A friend challenged any one of them to go out with him along a country road and say the same things there. He dared them to do, one by one, what they did boldly in the mass. I need not say the challenge was not accepted--all shrunk from it. But here, too, it is otherwise with God than it is with men. Just as darkness makes no difference, so numbers make none. Each individual out of ten thousand stands out as distinctly as if there were but the one. 5. God sees you when alone. A strange feeling of being unobserved, so as to be at liberty to do anything, comes over one when he is alone. There is such a sense of solitude that, so far as anyone else is concerned, it seems to matter little what one does. To be left alone with oneself is far more dangerous for some than to be surrounded by the most skilful of tempters. Many have found their way to prison and to ruin just through being left alone. But when one is most alone, in the most out-of-the-way place, in the remotest corner of the earth--God sees. Gehazi, the prophet’ s servant, thought he was all unobserved when he hurried after Naaman, the Syrian, after he was healed, and by a lying device got money from him, which he stowed away securely, and then presented himself before his master. How he must have been startled when Elisha said, “ Went not my heart with thee?” And so God says, “ Can any hide himself in secret places that I shall not see him?” 6. God sees you everywhere. “ The eyes of the Lord are in every place, beholding the evil and the good” (Proverbs 15:3). “ The eyes of the Lord run to and fro, throughout the whole earth” (2 Chronicles 16:9). “ Do not I fill heaven and earth, saith the Lord” (Jeremiah 23:24). 7. God sees you always. There is no moment when He does not see you--night or day--waking or sleeping--alone or in company. It is told of Linnaeus, the famous naturalist, that he was greatly impressed with this thought, and that it told on his conversation, his writings, and his conduct. He felt the importance of this so much that he wrote over the door of his study the Latin words: “Innocui vivite; Numen adest” ; “ Live innocently; God is here.” We might well have these words before us everywhere. (J. H. Wilson, M. A.)The punctuality of Providence We wonder at the smooth working of the machinery for feeding a great city; and how, day by day, the provisions come at the right time, and are parted out among hundreds of thousands of homes. But we seldom think of the punctual love, the perfect knowledge, the profound wisdom which cares for us all, and is always in time with its gifts. (A. Maclaren, D. D.)God’ s eye We think much of being seen of men; some of us would do anything for the sake of keeping up appearances. We should not give a penny to the offertory instead of a shilling if our neighbour could see us; we should not sell an adulterated article over the counter if a friend were looking over our shoulder. There are certain things which we do in private which we would not let our acquaintances know, and yet God knows all. We may lock our door, we may draw down the blind before we commit a sin, but God sees us: no lock shuts Him out. (H. J. Wilmot Buxton, M. A.)God’ s omniscience Nomus, one of the heathen gods, is said to have complained of Vulcan, that he had not set a grate at every man’ s breast. God hath a glazed window in the darkest houses of clay; He sees what is done in them when none other can. To God’ s omnipotence there is nothing impossible; and to God’ s omniscience there is nothing invisible. God is present Here is a young banker. When he was a boy in a country home, his mother bought for him an illuminated card with this text on it. It was framed and hung at the foot of his bed, so that every morning it was the first thing that met his eye when he awoke. By and by he went to a large city and entered a banking establishment. His father’ s last words to him, as he bade him good-bye, were, “ Remember your motto, Thou God seest me.” He soon rose to position, securing the unlimited confidence of his employers. Then came the hour of temptation--to enrich himself by taking a large sum of money and running off. It grew upon him and mastered him. All was ready. He stayed behind when the other clerks left the office, He turned the key of the safe and the heavy door swung open. The money was counted. It was in his hands. The deed was all but done, when the old text--the text of his boyhood--flashed out. Conscience awoke. The money fell from his hands. It seemed as if it had a voice--as if it said, “ Thou God seest me,” and the agonized youth cried out, “ O God of my mother, save me from this awful crime.” The money was replaced, and the young man was saved. (J. H. Wilson, M. A.)Unconscious surveillance Some years since a trio of gentlemen, members of a large mercantile firm, came into the office of the writer, and, under injunctions of profound secrecy, desired the favour of using the window for a few days. The privilege was readily granted, and one of their number was at once installed behind a curtain, where, with a powerful glass, he could rigidly scrutinize every movement of a certain clerk in a large building across the way. The young man, all unconscious of the vigilant, eye constantly upon him, was absorbed in his duties, making entries and receiving money; and, whatever consciousness of innocence or guilt was carried about with him, the suspicion of a rigid watch upon his actions--every movement closely scanned and weighed by his employers--doubtless had never entered his mind. The surveillance was continuednearly a week when it was abruptly terminated, and the result, whether in discovery of wrong or establishing innocence, I never learned. The incident made a profound impression upon me, suggesting, with thrilling distinctness, the solemn truth which men are so prone to forget, “ Thou God seest me,” and enabling me as never before to realize how open before Him are the hearts and ways of men, their desires, volitions, actions; and that at last He shall bring every work into judgment whether it be good or whether it be evil. (Old Testament Anecdotes.)Thought of omniscience A man went to steal corn from his neighbour’ s field. He took his little boy with him to keep a lookout, so as to give warning in case anyone should come along. Before commencing he looked all around, first one way and then the other; and not seeing any person he was just about to fill his bag when the son cried out, “ Father, there is one way you haven’ t looked yet!” The father supposed that someone was coming, and asked his son which way he meant. He answered, “ You forgot to look up!” The father, conscience-stricken, took his boy by the hand, and hurried home without the corn which he had designed to take. Power of the eye Mazzini’ s soul was an inner lamp, shining through him always. Here was the strength of his personal influence. You could not doubt his glance. (Thousand New Illustrations.)Perfection of omniscience Is this universe an unsurveyed and solitary waste? Do you fancy there is no presence to cheer it, nor eye to look upon it forever? There is an eye whose vision is spread all over this amazing scene. There is a mind present unto it in all its illimitable extent. The Eternal One at the same moment converses with its immeasurably remote extremes. There is a mind to whose intelligence all this amazing vast of worlds on worlds, and suns on suns, and systems on systems, is distinctly apparent. Every atom in this magnificent immensity, whether sinking in its depths or aspiring in its heights, whether resting on its axis or whirling on its verge, is watched by the intense and eternal scrutiny of the omnipresent and omniscient God. (Bishop Hamline.)God is ever near The people of God, if they read nature aright, might learn much from even her humblest page; for the bending grass has a voice as distinct, if not as loud, as the sturdy oak. Myriad voices ever testify that God is near. This truth was found beautifully realized a little while ago by one of the agents of the London City Mission, who was visiting in one of those courts where the houses are crowded with inhabitants, and where every room is the dwelling of a family. In a lone room at the top of one of these houses the agent met with an aged woman, whose scanty pittance of half-a-crown a week was scarcely sufficient for her bare subsistence. He observed, in a broken teapot that stood in the window, a strawberry plant, growing and flourishing. He remarked, from time to time, how it continued to grow, and with what jealous care it was watched and tended. “ Your plant flourishes nicely; you will soon have strawberries upon it.” “ Oh, sir,” replied the woman, “ it is not for the sake of the fruit that I grow it.” “ Then why do you take so much care of it?” he inquired. “ Well, sir,” was the answer, “ I am very poor, too poor to keep any living creature; but it is a great comfort to me to have that living plant; for I know it can only live by the power of God; and as I see it live and grow from day to day, it tells me that God is near.” “Thou God seest me.” A young Christian lady was laid on a sick bed. She was often unprotected and alone. One night very late, as she was lying awake on her bed, her family all asleep in their rooms around, a man was seen by her entering her door. He stopped a moment after he had gained entrance, her little night lamp shining on them both from the stand by her bedside. He saw this sick girl surveying him with perfect tranquillity. She raised her finger, pointing upward, and said, “ Do you know that God sees you?” The man waited a moment, but made no reply, and then turned and walked immediately out, having opened no other door than the street door and the door of her chamber. Thus God interposed and defended her by the weakest instrument, but with the mightiest power. “Thou God seest me.” When the great Phidias had completed his reclining statue of Theseus, someone, knowing that the statue was to occupy an elevated position in the temple, and observing that the back of the masterpiece was as highly polished and as carefully completed as was the front, asked why such waste of time and energy, when no one would ever see whether it was finished or in the rough. The sculptor calmly and reverently replied, “ Men may not see it, but the gods will.” Our every act is under the inspection of the living God. (Christian Age.)One of God’ s ambassadors It presented a difficulty to the mind of the Emperor Trajan, that God should be everywhere and yet not be seen by mortal eye. “ You teach me,” said the Emperor, on one occasion, to Rabbi Joshua, “ that your God is everywhere; and you boast that He resides among your nation. I should like to see Him.” “ God’ s presence is indeed everywhere,” said the Rabbi, “ but He cannot be seen. No mortal eye can behold His glory.” The Emperor insisted. “ Well,” said Joshua; “ but suppose we go first, and look at one of His ambassadors.” The emperor assented. The rabbi took him into the open air. It was noonday; and he bade him look on the sun, blazing in its meridian splendour. “ I cannot see,” said Trajan; “ the light dazzles me.” Said the rabbi, “ Thou art unable to bear the light of one of these creatures; how, then, could’ st thou look upon the Creator? Would not such a light annihilate thee?” God counts A plate of sweet cakes was brought in and laid upon the table. Two children played upon the hearth rug before the fire. “ Oh, I want one of those cakes!” cried the little boy, jumping up as soon as his mother went out, and going on tiptoe towards the table. “ No, no,” said his sister, pulling him back, “ you must not touch.” “ Mother won’ t know it; she did not count them,” he cried, shaking her off and stretching out his hand. “ If she didn’ t perhaps God counted,” answered the other. The little boy’ s hand was stayed. Yes, children, be sure God counts. (Children’s Missionary Record.)God sees us through Christ “ Thou God seest me” is a very unwelcome thought to a great many men, and it will be so, unless we can give it the modification which it receives from belief in the divinity of Jesus Christ, and feel sure that the eyes which are blazing with Divine Omniscience are dewy with Divine and human love. (A. Maclaren, D. D.). Genesis 17:1-2 The Lord appeared to Abram, and said unto him, I am the Almighty God: walk before Me, and be thou perfect Walking before God In a certain sense we must all walk before God, whether in solitude or among the haunts of men. But it is open to us to realize His presence, or to dismiss it from our minds. It is the first of these courses which God counsels Abraham to adopt. The words imply that the realization of the Divine presence is the secret of all perfection. The text answers the question as to how the work of our calling may be done devoutly. It bids us “ do all in God,” by habitual mindfulness of His presence. 1. The counsel to be mindful of God’ s presence might seem to be quite practicable for those who have to work merely with their hands. But work which involves thought seems to preclude the realization of the Divine presence at the moment of its being done. In answer to this we need only observe that all that is necessary is the consciousness that God’ s eye is upon us. Consciousness of a presence need not interfere with the most active operations of mind. The mind of a speaker may be intently occupied while he is making an extempore address, yet all the time he remembers that the eye of the audience is upon him. Consciousness of their presence forms the very groundwork of his mind. II. The conception of God’ s presence will take different shapes in different minds. We may regard Him as locally present everywhere, the veil of matter screening Him from our view; or we may regard Him as having a certain intimate connection with our minds, as upholding momentarily in us the powers of life and thought. III. In cultivating the consciousness of the Divine presence, we shall find it useful to catch at every help which our circumstances afford. If our hearts are right and true, we may find Christ--or rather may be found of Him--not only in the quiet country, but in the busy city, in the midst of the traffic of secular affairs. (Dean Goulburn.)A revelation and a requirement I. THE : “ I am the Almighty God.” God is always sufficient. Enough for every being and occasion, responsibility and work. All knowledge, wisdom, authority, power. II. THE : “ Walk before Me,” etc. 1. An onward and forward step. 2. The habitual recognition of God. (S. Martin.)The revelation to Abraham I. The sun, the moon, the stars, were the old gods of the East, the Elohim, the high and mighty ones, who ruled over men, over their good or bad fortunes, over the weather, the cattle, the crops, sending burning drought, pestilence, sunstroke, and those moonstrokes of which the Psalmist speaks when he says, “ The sun shall not smite thee by day nor the moon by night.” And these the old Easterns worshipped in some wild, confused way. But to Abraham it was revealed that the sun, the moon, and the stars were not Elohim, the high and mighty ones: that there was but one Elohim, one high and mighty One, the Almighty Maker of them all. II. Merely to believe that there is one God is a dead faith, which will never be counted for righteousness, because: it will never make a man righteous, doing righteous and good deeds as Abraham did. Abraham’ s faith was counted to him for righteousness because it was righteousness, and made him do righteous deeds. 1. His faith in God made him brave. He went forth he knew not whither, but he had put his strength in God, and he did not fear. 2. Faith made him high-minded, generous, and courteous; as when he bids Lot go whither he will with his flocks and herds. Abraham was a plain man, dwelling in tents, but still, as the children of Heth said of him, a mighty prince, not merely in wealth of flocks and herds, but a prince in manners and a prince in heart. 3. Faith in God made Abraham a truly pious man, it made him the friend of God. His communion with God is the especial glory of Abraham’ s character. This gave him his name, “ the friend of God” ; or as his descendants the Arabs call him to this day, simply “ The Friend.” III. Abraham believed God because there was in his heart something which there is not in all men’ s hearts--something which answered to God’ s call, and make him certain that the call was from God--even the Holy Spirit of God. Blessed is the man who has chosen his share of Abraham’ s faith: he and his children after him shall have their share of Abraham’ s blessing. (C. Kingsley, M. A.)Preparation for fresh spiritual privileges I. DIVINE . 1. To reward long trial and patience. 2. To reveal the Divine purpose more clearly. II. AND OF THE IDEA OF DUTY. The more we know of God, the more exalted and noble our conception of the duty we owe to Him. Our sense of the holiness of His law increases. 1. We have a clearer idea of the standard of duty. “ Walk before Me.” The moral character of God is proposed for our imitation. 2. We see what is the true evidence of duty. “ Be thou perfect.” Perfect obedience--completeness of spiritual character--respect unto all God’ s commandments these are the evidences that our duty has been rendered acceptably. The constant aim after perfection is a proof that our piety is real and sincere. 3. We have the Divine encouragements of duty. “ I am the Almighty God.” As we have infinite goodness to furnish us with an idea and an example, so we have infinite power to support us and to give us the necessary strength. (T. H.Leale.)The power of God We cannot conceive of a God without power; nor can we conceive rightly of Jehovah only as a God of infinite power; as the Almighty God, as He is called in our text. By this name He revealed Himself to Abraham, when He appeared to him to confirm the promise of a very numerous posterity; a thing that seemed unlikely, if human appearances only had been consulted; but to encourage his faith in the promise, He says, “ I am the Almighty God.” This was enough; Abraham was satisfied. He believed; he waited; and the promise was fulfilled. It will also greatly assist our faith, and promote our devotion, if we receive and retain a solemn conviction, that God is a being possessed of infinite power. Let us trace the evidences of this truth. I. In the original production of all creatures. II. In the preservation and government of all creatures; and, III. In the redemption of sinful man. 1. “ Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear” (Hebrews 11:3). They were not merely formed, they were created; they were made out of nothing, the matter of which they were formed was created; for “ in the beginning God created the heaven and the earth” (Genesis 1:1); and these two words, “ the heaven and the earth,” include all the countless myriads of creatures and things which fill the universe, and far exceed the view of mortals. God alone can create. 2. The power of God, as it is displayed in the preservation and government of His creatures. The whole system is preserved in its beautiful order by the same Almighty hand which gave it being. He upholds all things by the word of His power (Hebrews 1:3). Mark the display of the same Almighty power in making constant provision for the vast family of the universe. The continuance, from age to age, of the various orders of animals, beasts, birds, fishes, insects, and all the multitudes of trees, plants, and flowers, must be ascribed to the same Almighty power. The moral government of God is still more wonderful. To His power in restraining evil spirits we owe much of our safety and comfort. We are more sensible of His power in restraining wicked men. But as the world is, it would be infinitely worse, if God did not withhold bad men from their purposes; but nil hearts are in His hand. 3. The power of God as it shines in the redemption of sinful men by Jesus Christ. Observe this power in the presence of the great Redeemer. When we consider the first planting of our holy religion in the world, by instruments so feeble, and notwithstanding obstacles so great, we shall see with what propriety the gospel is said to be “ the power of God unto salvation” (Romans 1:16). But it concerns us most of all to trace the effects of Divine power in the application of the gospel to the heart, without which its publication to the world, and its preservation to this day, will not avail to our personal salvation. The gospel is designed to produce a great inward change. The corruption of our nature renders this change absolutely necessary; and it is a change so considerable, as to be called in Scripture a new creation (2 Corinthians 5:17): this, of course, can be effected only by the power of God; and, therefore, true converts are said to be made “ willing in the day of His power” (Psalms 110:3). Let us contemplate one more exertion of Divine power. When Moses saw a bush on fire, and yet that it was not consumed, he turned aside to behold it with admiration. In that burning bush he beheld the emblem of Israel afflicted in Egypt, yet not destroyed; and we may perceive in it an emblem of a true Christian, “ kept by the power of God through faith unto salvation” (1 Peter 1:5). And what but the power of God is sufficient for this purpose? What, then, shall we say to these things? What use shall we make of our meditations on the Almighty power of God? Let Him be adored; let Him be feared; let Him be trusted. Let Him be adored. He, and He alone, is the proper object of religious worship. Observe and admire His power wherever you see it; and where can you look without seeing it? Let this Almighty God be feared. Fear not man, who can do nothing but as permitted. Fear not man, said our Saviour, “ but I will forewarn you whom ye shall fear; fear Him which after He hath killed the body, can cast both body and soul into hell: yea, I say unto you, Fear Him” (Luke 12:5). “ Blessed are all they that put their trust in Him.” Yes; “ trust in the Lord forever: for in the Lord Jehovah is everlasting strength” (Isaiah 26:4). What cannot He do who is almighty? “ Is anything too hard for the Lord?” Genesis 18:14). (G. Burder.)The life, walk, and triumph of faith I. The first thing we shall speak about, upon this occasion, is SURE . The foundation of it is laid before us in the text. True confidence leans alone upon God, who declares Himself to be Almighty God, or God All-sufficient--for such is an equally correct rendering of the passage. All true faith hangs upon God, as the vessel upon the nail. Strong faith realizes the all-sufficiency of God, and that is the secret of its strength, the hidden manna on which it feeds and becomes vigorous. God is God All-sufficient; simple as that truth is for us to speak, and for you to hear, it is a deep unfathomable, and did we really grasp its truth and dwell upon it, it would have a very wonderful effect upon our whole conduct. 1. This blessed text, “ I am God All-sufficient,” may apply to us in times when we are inclined to shirk any service for God. “ Thou art foolish, but I am wise. Give thyself up to My guidance: trust thyself in My hands, and thou shalt achieve marvels; and exceeding great wonders shalt thou accomplish by My power and grace.” 2. This word may also be useful to those who are trembling under some present temporal trial and affliction. 3. The same may also be applied to each of us when we are under spiritual depressions. Inward tribulations are frequently more severe than temporal trials; the man of God knows this full well. “ I am God Almighty,” saith the Lord: “ Therefore say thou unto the enemy, ‘ Rejoice not over me, for though I fall yet shall I rise again.’” II. Secondly, our text goes on to speak of our RIGHT . The Lord says, “ I am Almighty God,” and then He adds, “ Walk before Me.” It is much easier for me to talk about this than it will be to practise it. The meaning is simple--the actual obedience grace alone can work in us. “ Walk before Me.” Not merely “ think before Me,” and “ pray before Me,” but “ walk before Me.” I know many find it easy to cultivate a sense of God’ s presence in their own study, or in the room where they are accustomed to pray, but this is the point--to feel it in business, and in the details of everyday life. Oh, it is a great word this--“ Walk before Me.” Its brevity is not so notable as its fulness. Surely it means realize My presence, and then, in general life and ordinary conversation, continue under a sense of it, serious, devout, holy, earnest, trustful, consecrated, Christ-like. But He meant more than that. “ Walk before Me.” That is, “ Delight in My company.” True believers find their choicest joy in communion with God; and did we always walk with God in a sense of communing with Him, our peace would be like a river, and our righteousness like the waves of the sea. “ Walk before Me.” Does not it mean just this, in a word, “ Do not act as seeing anybody else except Me? Walk before Me.” Now, Abram had walked before Sarah: he had listened to her, and much mischief had come of his so doing at different times. The dearest friends we have are often those who will lead us most astray when we take counsel with flesh and blood. “ Do not allow your course to be shaped by regarding Hagar, or regarding Ishmael, or regarding Sarah, or anybody else. ‘ Walk before Me.’” I am persuaded that a regard for God, a sense of duty, a straight-forward following out of convictions, is the only true style of living, for if you begin to notice the whims and wishes of one, then you will have to do the same with another; and if your course of conduct is to be shaped to please men, you will become man’ s slave and nothing better; and no child of God ought to come into that condition. III. But we must pass on, for there is another point, and that is, as we have considered our sure reliance and our right position, we notice next OUR AIM: “ Be thou perfect.” Now, the connection shows us that the only way to be perfect is to walk before the Lord. If any man desires holiness, he must get it through communion. The way to be transformed into the likeness of God is to live in the company of God. First, God must be known as All-sufficient; thus He helps and enables His servant to walk before Him, and then, as a consequence, that favoured servant labours to obey the word of command, “ Be thou perfect.” “ Oh,” says one, “ but how can we be perfect?” I will ask thee another question: Wouldst thou have God command thee to be less than perfect? If so He would be the author of an imperfect law. “ The law of the Lord is perfect;” how could it be otherwise? I do not find that He bids us partly keep His law, but wholly keep it. And so the Lord holds up this as the standard of a Christian, “ Be thou perfect.” And does it not mean, let us be perfect in desiring to have all the round of graces? Suppose a man should have faith, and should have love, but no hope: he would not be perfect. He would be like a child that had two arms, but only one foot; it would not be a perfect child. You must have all the graces, if you are to be a perfect man. And as we have all the graces, so we should seek to have in our lives exhibited all the virtues, in the fulfilment of all our duties. It is a very sad thing when you hear of a Christian man that he is a very excellent deacon, that he is a very admirable local preacher or Sabbath school teacher, but that he is a very unkind father. That “ but” spoils it all. A saint abroad is no saint if he be a devil at home. Now, I think I hear somebody saying, “ How shall we ever reach such a height?” My dear brother, you never will do so except you remember the first part of the text--“ I am the Almighty God.” He can help you. If there be any sin that you cannot overcome yourself, He can overcome it for you. If there be any virtue you have not yet reached, He can lead you up to it. But I will not detain you longer, except to notice that last word. It is a very sweet word: “ I will make My covenant between Me and thee.” Oh, it is the man that knows an All-sufficient God, and that lives in the presence of God, and that endeavours to be perfect in his life--it is that man that enjoys intercourse and communion with God, such as no one else knows, for “ The secret of the Lord is with them that fear Him.” “ There shall be a covenant between Me and thee.” (C. H. Spurgeon.)Walking before God I. A --“ I am THE GOD.” II. A COMMAND. “ Walk before Me.” Think, act, speak, under a sense of God’ s omnipresence. III. A FURTHER COMMAND OR PROMISE. “ Be thou perfect,” or, “ Thou shalt be perfect.” 1. As a command it imports, “ Thou shalt be upright and sincere in thought, speech, action.” 2. As a promise, “ Thou shalt be perfect as thy state and nature can bear, in knowledge, holiness, happiness.” (J. Benson, D. D.)The Almightiness of God 1. Rebukes our lack of unwavering faith. 2. Teaches us to leave with God all that concerns us. 3. Teaches us to practise perfect openness with God. 4. Is the remedy against all discouragement. To walk before God Isaiah 1. To live as in His sight, and under His special inspection. 2. To realize, at all times, His presence and His Providence. 3. To feel the dignity of the godly life. We are not to walk behind Him, as if ashamed, but before Him, as conscious of the dignity of our high calling. 4. To feel the constant energy of spiritual life. We cannot fail with the Almighty power behind us. 5. To feel the love of God towards us. 6. To apprehend God’ s love by our faith. Walk before Me, and be thou perfect I. THE DIVINE SUMMONS. “ Perfect” here means whole-heartedness--entire surrender of being. Such an attitude can only be maintained by a very careful “ walk.” II. THE ON WHICH THIS SUMMONS WAS BASED--“ I am the Almighty God” --El-Shaddai. “ All power is Mine, in heaven and upon earth. Of old I laid the foundations of the earth, and the heavens are the work of My hands. I sit upon the circle of the earth; and its inhabitants are as grasshoppers. I bring out the starry hosts by number, calling them all by names, by the greatness of My might, for that I am strong in power: not one faileth. Hast thou not known?--Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary?” All this is as true today as ever. And if any will dare venture forth on the path of separation, cutting themselves aloof from all creature aid, and from all self-originated effort; content to walk alone with God, with no help from any but Him--such will find that all the resources of the Divine Almightiness will be placed at their disposal, and that the resources of Omnipotence must be exhausted ere their cause can fail for want of help. III. THE WHICH WAS . 1. It referred to the seed. 2. It referred to the land. 3. It referred to the coming child. (F. B. Meyer, B. A.)Consecration to God--illustrated by Abraham’ s circumcision On the occasion of this gracious manifestation, God was pleased to do for Abram what I think is to us an admirable and instructive illustration of the consecration of our redeemed spirit,, entirely to His service. I. First, then, let us notice in the words of God to Abram, THE MODEL OF THE OR LIFE. Here it is: “ I am the Almighty God; walk before Me, and be thou perfect.” 1. For a man to be thoroughly sanctified to the Master’ s service, he must first realize the almightines and all-sufficiency and glory of God. 2. True holiness is a walking before God. The saint feels that he must not, dare not, transgress, because he is before the very face of God. 3. The next words are, “ and be thou perfect.” Does this mean absolute perfection? Freely I do admit that the model of sanctification is perfection. II. Secondly, THE NATURE OF THIS as illustrated in this chapter. 1. Genuine spiritual consecration begins with communion with God. Note the third verse--“ Abraham fell on his face, and God talked with him.” By looking at Christ Jesus, His image is photographed upon our mind, and we are changed from glory to glory, as by the presence of the Lord. 2. The next point in the nature of this consecration is that it is fostered by enlarged views of the covenant grace. “ As for Me, behold My covenant is with thee, and thou shalt be a father of many nations.” 3. Note, in reading these words, how this covenant is revealed to Abram peculiarly as a work of Divine power. Note the run of the passage, “ I will make My covenant between Me and thee.” “ I will make thee fruitful.” “ I will establish My covenant.” “ I will give unto thee.” “ I will be thy God,” and so on. Oh! those glorious “ wills” and “ shalls.” Ye cannot serve the Lord with a perfect heart until first your faith gets a grip of the Divine “ wills” and “ shalls.” 4. Further, Abraham had a view of the covenant in its everlastingness. I do not remember that the word “ everlasting” had been used before in reference to that covenant, but in this chapter we have it over and over again. “ I will establish My covenant for an everlasting covenant.” Here is one of those grand truths which many of the babes in grace have not as yet learned, namely, that the blessings of grace are blessings not given today to be taken back tomorrow, but eternal blessings. 5. In considering the nature of this consecration, I would observe next, that they who are consecrated to God are regarded as new men. The new manhood is indicated by the change of name--he is called no longer Abram, but Abraham, and his wife no longer Sarai, but Sarah. Ye are new creatures in Christ Jesus. 6. Note further that the nature of this consecration was set forth to Abraham by the rite of circumcision. Taking away the filthiness of the flesh. III. THE RESULTS OF SUCH A . 1. Immediately after God’ s appearing to Abraham his consecration was manifest, first, in his prayer for his family. “ O that Ishmael might live before Thee!” Men of God, if you are indeed the Lord’ s, and feel that you are His, begin now to intercede for all who belong to you. 2. The next result of Abraham’ s consecration was, that he was most hospitable to his fellow men. Look at the next chapter. He sits at the tent door, and three men come to him. The Christian is the best servant of humanity in a spiritual sense. I mean that for his Master’ s sake he endeavours to do good to the sons of men. 3. The third result was, Abraham entertained the Lord Himself, for amongst those three angels who came to his house was the King of kings, the Infinite One. Every believer who serves his God doth, as it were, give refreshment to the Divine mind. I mean this, God took an infinite delight in the work of His dear Son. He said, “ This is My beloved Son, in whom I am well pleased,” and He takes a delight also in the holiness of all His people. 4. Once more, Abraham became the great intercessor for others. The next chapter is full of his pleadings for Sodom. If we do but become consecrated to God, thoroughly so, as I have attempted feebly to describe, we shall become mighty with God in our pleadings. (C. H. Spurgeon.)Abraham admonished This admonition implies a serious reproof. It was like saying, “ Have recourse no more to unbelieving expedients: keep thou the path of uprightness, and leave Me to fulfil My promise in the time and manner that seem good to Me!” What a lesson is here afforded us, never to use unlawful means under the pretence of being more useful, or promoting the cause of God. Our concern is to walk before Him, and be upright, leaving Him to bring to pass His own designs in His own way. (A. Fuller.)The repetition of the call I. He saw the Lord again, and heard His voice calling him, as it were, anew. God was manifested to him in glory, and spoke to him in power. “ The Lord appeared unto Abram, and said unto him, I am the Almighty God” (Genesis 17:1). II. Abram is called to be perfect. Now, this word “ perfect,” or “ upright,” when applied to man, in the Bible, is not absolute, but relative. It relates, for the most part, not to the whole character of a man, but to some one particular feature of his character, some individual grace or virtue specified, in respect of which he is said to be complete or entire, consistent and sincere. In the instance before us, it is the duty of “ walking before God,” in respect of which Abram is exhorted to be perfect--“ Walk before Me, and be thou perfect.” Now, to walk before God, is to walk and live as in His sight, and under His special inspection: to realize, at all times, His presence and His providence; to feel His open and unslumbering eye ever upon us. Thus to walk before God is impossible, if there be not redeeming love on His part, apprehended by faith on ours; and to be perfect, guileless, and upright, in so walking before God, is the great duty of the believer. He alone can discharge that duty. III. Abram has a sufficient reason given to him for his compliance with the command--“ Walk before Me and be thou perfect.” It is a reason founded on the nature of God Himself. God appeals to His omnipotence, as warranting His expectation that His servant’ s walk before Him should be perfect. “ I am the Almighty God.” “ This is thine encouragement to act with entire frankness and unreserve in all thy dealings with Me, and to let all be open and undisguised between us. I have all power and all sufficiency; and all that concerns thee may be safely left to Me. There is no need of any underhand or circuitous mode of procedure, nor any occasion to resort to any doubtful walk of thine own for the accomplishment of all that thine heart desires. I am the Almighty God: walk before Me. Commit thy way to Me, and I will bring it to pass. What is it that troubles thee, and would tempt thee to try some device of thine own for relief? Is it sin? And hast thou found no Saviour? Then know that I am the Almighty God; and that, as the Almighty, I have all power to forgive sin. Let thy sin, in all its blackness, be laid bare before Me; for I am the Almighty God; I have a provision such as no resources but Mine could furnish--a provision of infinite wisdom, and power, and love, by which I freely cleanse thee from it all.” In this way, Abram, when in danger of relapsing into worldly indifference, through the hardening influence of the deceitfulness of sin, and the yielding of faith to sense--of the Spirit to the flesh--is called authoritatively and peremptorily to repent, and do his first works. The process of awakening is simple and effectual, as every work of God is, and it is exactly suited to his case. (R. S. Candlish, D. D.)A constant walk with God It is not one or two good actions, but a good conversation, which will speak a man to be a right Christian. A true believer, like the heavenly orb, is constant and unwearied in his motions and actings. Enoch “ walked with God” ; it is not taking a step or two in a way which denominates a man as a walker, but a continued motion. No man is judged healthy by a flushing colour in his face, but by a good complexion. God esteems none holy for a particular carriage, but for a general course. (G. Swinnock.)Perfection requires time The acorn does not become an oak in a day; the ripened scholar was not made such by a single lesson; the well-trained soldier was not a raw recruit yesterday; it is not one touch of the artist’ s pencil that produces a finished painting; there are always months between seed time and harvest; even so the path of the just is like the shining light, which shineth more and more unto the perfect day. (J. Nichol.)Christian perfection Christian perfection is a spiritual constellation, made up of these gracious stars--perfect repentance, perfect faith, perfect humility, perfect meekness, perfect self-denial, perfect resignation, perfect hope, perfect charity for our visible enemies as well as for our earthly relations, and, above all, perfect love for our invisible God through the explicit knowledge of our Mediator Jesus Christ. And as this last star is always accompanied by all the others, as Jupiter is by his satellites, we frequently use, as St. John, the phrase, “ perfect love,” instead of the word “ perfection” ; understanding by it the pure love of God shed abroad in the hearts of established believers by the Holy Ghost, which is abundantly given them under the fulness of the Christian dispensation. (J. Fletcher.)Risks attending moral perfection There are things precious, not from the materials of which they are made, but from the risk and difficulty of bringing them to perfection. The speculum of the largest telescope foils the optician’ s skill in casting. Too much or too little heat, the interposition of a grain of sand, a slight alteration in the temperature of the weather, and all goes to pieces: it must be re-cast. Therefore, when successfully finished, it is a matter for almost the congratulation of a country. Rarer and more difficult still than the costliest part of the most delicate of instruments, is the completion of the Christian character. Only let there come the heat of persecution, or the cold of human desertion, a little of the world’ s dust, and the rare and costly thing is liable to be cracked, and become a failure. (F. W. Robertson, M. A.)Culture necessary to the perfection of Christian graces Have you seen the tulip bed in the garden of the florist? have you marked the gorgeous colours, the rich variety, the delicate pencilling? All these gay flowers were once of a dark dingy hue. Year after year did the gardener watch them, tend them, transplant them from soil to soil, till at length, one by one, some sooner and some later, they broke into these glorious hues, this boundless variety of stripe and freckle. Then did he remove them to his choicest border, and shelter them from sun and shower; and now thou gazest on them in their beauty. Thus dark and unlovely once were the redeemed of the Lord: such pains and watching did He bestow upon them; year after year did He look for the lovely graces of the Spirit in them, till one and another, not all at once, like the tulips, but by degrees, oftentime slow and painful, shone forth in the beauty of holiness. And thus as He transplanted them to His heavenly courts, where, never scorched by the sun, nor smitten by the shower, nor torn by the winds, they shall bloom forever and ever. “ Those that he planted in the house of the Lord shall flourish in the court of our God” (Psalms 92:13). (H. G. Salter.)Shortcomings as well as excellencies of character to be recognized An ordinary painter would have been satisfied with executing a picture of grapes which deceived even the birds; but the eminent artist who did so, was dissatisfied with his own performances. Pliny informs us that Zeuxis once painted a boy holding a dish full of grapes so well, that the birds were deceived and flew to the grapes to peck at them. Zeuxis, notwithstanding, was dissatisfied with the picture: “ for,” said he, “ had I painted the boy as well as he ought to have been painted, the birds would have been afraid to touch the fruit.” Thus does the Christian dwell more on his shortcomings than on his attainments, and the reason is, that “ he who has much grace apprehends much more than others that great height to which his love ought to ascend, and he sees better than others how little away he has risen towards that height; and, therefore, estimating his actual love by the whole height of his duty, it appears to him astonishingly little.” I once observed the following motto attached to a coat-of-arms on a gentleman’ s carriage, “ Tout bien, ou rien,” and it struck me as being peculiarly expressive of what ought to be the Christian’ s feeling. (F. F. Trench.)Overhastened perfection They say those herbs will keep best, and will longer retain both their hue and verdure, which are dried in the shade, than those which are suddenly scorched with fire or sun. Those wits are like to be most durable which are closely tutored with a leisurely education; time and gentle constancy ripen better than a sudden violence. Neither is it otherwise in our spiritual condition; a wilful slackness is not more dangerous than an over-hastening of our perfection. If I may be every moment drawing nearer to the end of my hope, I shall not wish to precipitate. (Bp. Hall.) Genesis 17:3-8 My covenant is with thee, and thou shalt be a father of many nations The second stage of the covenant Already Jehovah, the Covenant God, had appeared thrice to Abram. 1. Simply to assure him that he should be blessed, and become a blessing Genesis 12:7). 2. To give him the promise of a numerous progeny, as the dust of the earth for multitude (Genesis 13:16). 3. To repeat this assurance, but now likening the number of his seed to the stars of heaven (Genesis 15:5). This third vision was confirmed by a solemn sacrifice. In it God stands clearly out as the contracting party, conveying certain blessings to Abram, and requiring the performance of no distinct conditions on His part. Now the covenant has moved forwards another stage, and Abram is to take his own part in it by receiving the appointed sign--“ the sign and seal of the righteousness of the faith which he had, yet being uncircumcised” (Romans 4:11). This second stage of the covenant was marked-- I. BY MORE AND . This law of progressive revelation has an illustration in the case of Abram. The original promise is renewed, but spread more out into details. Consider these promised blessings-- 1. In their natural greatness. Though they have a higher meaning and importance, yet there are aspects of them which belong entirely to this present world. 2. In their spiritual significance. Their ultimate reference is above and beyond the things of time and sense. The sands on the sea shore, and the multitude of the stars, speak to us Christians of the number and extent of the true Church of God. II. BY A CHANCED NAME. Abram had reached a new stage in his history, and this is indicated by a new name. With God, names are not empty designations, but represent the truth of things. To Abraham it was as a new life to find the promises growing more clear, the gifts of God’ s goodness more palpable and evident. III. BY SPECIAL ON THE PART OF GOD. God is the fountain of the blessing, and the sole proposer of the terms. His covenant is the only foundation of all our hope. We can look for nothing but what is thus assured to us. To believers in covenant, God conveys the riches which are in Christ. They are bound to a life of faith and love, and He engages Himself to impart His fulness, 1. This should excite our gratitude. 2. It should stimulate our faith. 3. It should excite our reverence. (T. H. Leale.)The ratification of the covenant I. GOD’ S OF ABRAHAM. 1. His revelation of Himself. 2. He changes the names of the patriarch and his wife. 3. An enlarged promise. 4. The promise of a son to Sarah. 5. Yet Ishmael is remembered for good. II. ABRAHAM’ S CONDUCT. 1. He readily entered into the covenant. 2. He instantly submitted to the prescribed rite. 3. He included in the covenant all whom he could influence. III. . God proposes to enter into covenant with us. He has given His Son as a sacrifice for our sins, and made us the most gracious and abundant promises. Now, we are required to take up the covenant and accept the conditions of it. 1. Look at the covenant on God’ s part. (1) He reveals Himself to us as the Almighty. Think of His greatness and power. (2) He gives us a new name, He calls us His sons. He changes our nature, and makes us partakers of His own. (3) He appoints us the sign and seal of baptism and the Lord’ s Supper, in token of our covenant relation to Him. (4) He then lays upon us His great and holy command, in keeping of which we shall realize perfect safety and immortal blessedness. 2. Our duty. (1) We are to walk before God, the Almighty. (a) Remember His presence. (b) Seek His guidance and approval in all we do. (c) Look to Him for protection and reward. (2) In this way we shall be perfect. Sincere and upright. Happy. Safe. (The Congregational Pulpit.)God’ s everlasting covenant I. THIS IS THE SHEET ANCHOR OF FAITH. No fear of defeat or failure. II. THIS IS A . “ Everlasting” is the period of its duration. It is for all ages, all dispensations, all believers in all the world to the end of time. III. THIS WAS MADE WITH ABRAM AND HIS SEED AFTER HIM. Parents do not make enough of it, or plead it with sufficient faith and persistency. IV. THIS IS GOD’ S ARM THE SAINT. Away, then, with fear. (J. M. Sherwood, D. D.)Faith in God’ s naked word The more entirely thou canst rely on God’ s naked word and promise, the stronger is thy faith; for then thou trustest Him on His own credit, without any bond from another; and this is faith indeed. He that walks without staff or crutch, is stronger than he that needs these to lean on. (W. Gurnall.)Distrust of God’ s promise The awkwardness of our hearts to suffer comes much from distrust. An unbelieving soul treads upon the promise, as a man upon ice; at first going upon it he is full of fears, lest it should crack. (W. Gurnall.)God talked with him I. . The Rev. James Owen, of Shrewsbury, being asked, when on his death bed, whether he would have some of his friends sent for to keep him company, replied, “ My fellowship is with the Father, and with His Son Jesus Christ, and he that is not satisfied with that company doth not deserve it.” II. DEGREES OF . Some value the presence of their Saviour so highly that they cannot bear to be at any remove from Him. Even their work they will bring up, and do it in the light of His countenance, and, while engaged in it, will be seen constantly raising their eyes to Him, as if fearful of losing one beam of His light. Others who, to be sure, would not be content to live out of His presence, are yet less wholly absorbed by it than these, and may be seen, a little farther off, engaged here and there in their various callings, their eyes generally upon their work, but often looking up for the light which they love. A third class, beyond these, but yet within the light-giving rays, includes a double multitude, many of whom are so much engaged in their worldly schemes, that they may be seen standing sideways to Christ, looking mostly the other way, and only now and then turning their faces toward the light. (E. Payson, D. D.) Genesis 17:5-6 Neither shall thy name any more be called Abram, but Abraham; for a father of many nations have I made thee Spiritual parentage I. The change of name here made was founded on a change of character. II. His fatherhood of Isaac was in consequence of special Divine interposition; and the fact is confirmatory and illustrative of the teaching of a spiritual sonship, so often alluded to in the New Testament. III. For faith-character he is made the father of the “ faithful,” or the full-of-faith. Mere natural descent counts for nothing. Conclusions: 1. Faith is an inheritance. 2. Faith is the sign of our descent. 3. Faith may be transmitted. (The Homiletic Review.)Abraham a father of many nations “ Abram the Hebrew” stands at the head of many a great stream of history, like the river of Eden which parted into four. Of the leading faiths of the world, there are three which cherish his name with equal veneration; and these three are the only monotheistic faiths. To the Jew, the Moslem, and the Christian alike, the prophet Abraham forms a common ancestor. Trace these three forms of belief to their fountainhead, and they meet in the tent of that ancient confessor, exiled in the dawn of the world for his faith in the unity of God. Divided in so much else, the Englishman and the Turk, the Moor and the Arab, the Catholic and the Jew, agree in deriving their spiritual, if not also their natural, descent from that primeval “ friend of God.” Most literally has the promise of his new name been fulfilled. He has become a “ father of many nations.” (J. O. Dykes, D. D.) Genesis 17:7-8I will establish My covenant between Me and thee, and thy seed after thee The faithful Covenanter The communion and fellowship of man with God, was first founded on a covenant of works made with Adam in Paradise. But this fellowship being placed in man’ s own freedom, and having so weak a foundation, he lost both himself and it, so that now by the first covenant of works, Adam and all his posterity are under a curse; for we cannot fulfil the law that requireth personal obedience, perfect obedience, and exact obedience. He that “ continueth not in all is cursed” Galatians 3:10). Now after this fall, man’ s hapiness was to recover again his communion and fellowship with God; and therefore we must have a new covenant before we can have life and comfort. God must enter into new conditions with us before we can have any communion with Him. There are four periods of time of renewing this covenant: first, from Adam to Abraham; and in those first times of the world, those that were under the covenant were called the “ sons and daughters of God,” “ the children of the promise,” and the covenant of grace was called a promise of the blessed seed. Secondly, from Abraham to Moses; and then it was called a covenant, and they the children of the covenant. “ I will establish My covenant.” A covenant is more than a promise, and a more solemn thing, because there be ceremonies. The third period of renewing the covenant of grace was from Moses to Christ; and then it was more clear, when as to the covenant made with Abraham, who was sealed with the sacrament of circumcision, the sacrament of the paschal lamb was added, and all the sacrifices Levitical; and then it was called a testament. That differeth a little from a covenant; for a testament is established by blood, it is established by death. So was that; but it was only with the blood and death of cattle sacrificed as a type. But now, from Christ’ s time to the end of the world, the covenant of grace is most clear of all; and it is now usually called the New Testament, being established by the death of Christ Himself; and it differs from a covenant in these respects: First, A testament indeed is a covenant, and something more. It is a covenant sealed by death. Secondly, A testament bequeathed good things merely of love. It giveth gifts freely. A covenant is something to be done. But to come to that which I specially intend. The words, as I said before, contain the renewing of this blessed and gracious agreement between God and man to Abraham, the father of the faithful. “ I will establish My covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be thy God, and the God of thy seed after thee.” The words, you see, contain a covenant; and here are all things--all the articles and circumstances that agree to any covenant whatsoever. Here are the parties, both that make the covenant and that are covenanted with. Here is the substance of the covenant, and the qualities of the covenant, and the condition of the covenant. The party making the covenant is God, “ I will be thy God.” God is the party covenanting. God indeed is both the party covenanting and the substance of the covenant: “ I will be a God to thee.” They fall both together in one. The parties covenanted with, are Abraham and his seed--his seed by promise. The substance of the covenant is, “ I will be a God to thee and thy seed after thee.” The qualities of the covenant are-- 1. It is a sure covenant: “ I will establish My covenant.” 2. It is an everlasting covenant: “ I will establish My covenant for an everlasting covenant.” 3. It is a peculiar covenant: “ I will establish My covenant between Me and thee and thy seed; that is, only between Me and thee, and thy seed; not with the refuse of the world, but only with thy seed by promise; only believers, whether Jews or Gentiles.” 4. It is a most free covenant. It was made to Abraham, whom God called out of Ur of the Chaldees, out of an idolatrous nation, out of an idolatrous family; even as it was at the first most freely made to Adam in Paradise, when he was in a most desperate estate. So here it was freely made to good Abraham: (1) The love of God was free to him when He called him, being an idolater; and then it was freely renewed afterward, when he was good, as we shall see anon. 5. It is a covenant consisting most of spiritual things. It is a spiritual covenant. I mean especially promising spiritual favours, although the other things, as appendices of the main, are likewise meant. And then, lastly, you have the condition of the covenant; and that, though it is not expressed, yet it is implied. “ I will be thy God, and the God of thy seed.” “ Therefore thou shalt take Me for thy God, carry thyself to Me as thy God,” etc. “ I will be thy God.” This is the covenant in the Messiah; but first, what is it to be a God? I answer, To be a God, take it in the general, is to give being to the creature that had no being of itself, and to protect and preserve the creature in its being: in a word, to be a creator; for providence is the perpetuity and continuance of creation. This is to be a God. What is, then, to be thy God? “ I will be thy God.” I answer, To be a God in a more peculiar manner, is to be a God in covenant; that is, not only to be a God to preserve and continue this being of ours in a civil life, but it is to be a God in a higher relation to us; to be a God in a reference to an eternal, supernatural estate in heaven; to be a God here in grace, and hereafter in glory; and thus God is a God in a gracious covenant, only by Jesus Christ, and to those that believe in Him. “ I will be thy God” : that is, “ I will be thy God in Christ,” to give thee a better being than this world can afford; to free thee from the cursed estate thou art in by nature; to deliver thee from all ill, spiritually and eternally: especially to bestow on thee all good, spiritually and eternally; especially as we have it in the words of the covenant (Genesis 15:1), “ I will be thy shield and thy exceeding great reward” ; a shield to keep off all ill, and a reward for all good. So in Psalms 84:9, “ God will be a sun and a shield,” etc. a sun for all sweet comfort and good, and a shield in regard of defence from ill; a sun and a shield till we come to the possession of eternal happiness. Well, to come to the trials. But let me first add this to the former: whomsoever God is a God to, it is known specially by spiritual and eternal favours. A man cannot know certainly that God is his God by outward and common things that castaways may have; for a castaway may have Ishmael’ s blessing and Esau’ s portion, blessings of the left hand, common graces. To know undoubtedly, therefore, that God is our God, must be by peculiar matters; for those whose God God is are a peculiar people, a holy nation, severed from others. First of all, then, know what the Spirit of God saith to thy soul; for they that are God’ s have His Spirit, to reveal to their spirits the secret and hidden love of God. But if the voice of the Spirit be silent in regard of testimony, go to the work of the Spirit; but go to the peculiar work of the Spirit. Let us, then, come to the trial by our carrying ourselves to God. Can we say with David, “ Whom have I in heaven but Thee? “ or “ What is there in earth in comparison with Thee?” (Psalms 73:25.) When the conscience can tell us that we make God our treasure and our portion above all earthly things, then we make him our God. 2. Examine what affections we have to God: for it is affection that makes a Christian. Single out some few that We are most offending in. (1) As, first, for fear, it may shame us all. Indeed, a Christian upon his best resolution is better. But the ordinary carriage of men is, they fear men more than God; they fear everything more than Him that they should fear above all. (2) And so for joy and delight: we make God our God when we joy in Him above all things in the world; when we make Him our boast all the day long, as it is Psalms 44:8; when we make Him our glory, as He is called our glory in Jeremiah 2:11. God is our glory if He be our God. (3) Again, If God be our God, we will trust in Him, rely and depend upon Him above all things; for whatsoever our trust is most in, that is our god. Now if our conscience tell us that we trust most in God, more than in wealth or friends, and will not to displease God please any man, it is a sign that we have made God our God, because we trust in Him. (4) Again, If we make God our God, we may know it by our obedience, especially by the obedience of the inward man. But to proceed, and to come to some few familiar signs more that will try us, though these may try us, in the intercourse that is between God and us. (a) Whosoever hath God for their God, they have the Spirit of supplication and prayer, to cry unto God, to run unto Him, especially in extremity. All God’ s children have the spirit of adoption to cry, “ Abba, Father!” (b) Again, We may know that God is our God by this, by our separating from all others, in ourselves and out of ourselves. (c) In a word, to name no more trials but this, whosoever God is a God to, there will be a transforming unto God, a transforming unto Christ, in whom God is our God. Having now thus unfolded terms, let us see what we may draw from thence for our use and comfort. 1. First, then, if by these trials we find that God be not, or have not been, our God, alas! let us never rest till we make it good that God is our God. 2. But, secondly, when we have found God to be our God, then make this use of it, a use of resolution. Is God my God? then I will resolve to please Him, though all creatures be against me. 3. Again, If God be our God, then let this stop all base and covetous desires after earthly things. 4. Again, If so be we know this for a truth, that God is our God, then let it be a use of exhortation to stir us up to keep, and maintain, and cherish acquaintance and familiarity with Him; as it is in Job 22:21. 5. Lastly, If by these comfortable signs we find God to be our God, then here is a spring of comfort opened to a Christian. If God be mine, then all that He hath is mine; He is my Father; He is my Husband; He is my Rock; His goodness, His wisdom, His providence, His mercy, whatsoever He hath is mine. “ I will establish My covenant between Me and thee, and thy seed after thee,” etc. I come now to the qualities of this covenant; and before I speak in particular of them, I beseech you observe one thing (which I will but touch, to make an entrance to that which follows), from the manner of setting down the covenant; it is not here set down as it is in other places of Scripture; “ I will be thy God, and thou shalt be My people” ; but here is only the first part, the main of the covenant of grace recited, “ I will be thy God.” Why doth He not say, too, Thou shalt take Me for thy God? Because where the first is, He ever works the second; our part depends upon His. It is therefore--to come to the first quality--called a free covenant. It cometh from God merely of grace. Again, secondly, it is a sure, a certain covenant. I will establish My covenant. But in whom is it established? how cometh it to be sure? It is established in Christ, the Mediator of the covenant, in the Messiah; for “ in thy seed shall all the nations of the earth be blessed” (Genesis 12:3). That is the fundamental promise. And as it is a sure covenant, so, thirdly, it is an everlasting covenant. “ I will make an everlasting covenant with thee.” God is everlasting, Christ is everlasting, the graces of the Spirit are everlasting. When we are dead, He will be a God unto us, as it is said, “ I am the God of Abraham, of Isaac, and of Jacob,” their God when they were dead. He is the God of our dust, of our dead bodies. He will raise them up, for they are bodies in covenant with Him. Again, it is a peculiar covenant. God is in covenant only with those that answer Him, that take Him for their God, that are a peculiar people. It is not glorying in the flesh; but there must be somewhat wrought that is peculiar before we can be assured we are of Abraham’ s seed, and in covenant with God. And we may know that we are God’ s peculiar by some peculiar thing that we can do. What peculiar thing canst thou do? To speak a little of that by the way. Thou lovest and art kind; but, saith Christ, what peculiar thing canst thou do? A heathen man may be kind and loving, but canst thou overcome revenge? Canst thou spare and do good to thine enemies? Canst thou trust in God when all means fail? What is the power of the Spirit in thee? Doth it triumph in thee over thy natural corruption? Canst thou do as Abraham did? He left all at God’ s command; canst thou do that if need should be? Canst thou leave children, and wife, and life, and all at God’ s command? Canst thou sacrifice Isaac as he did? Canst thou more trust in the promise of God than in the dearest thing in the world, yea, than in thy own feeling of grace? (R. Sibbes, D. D.)The covenant as made with believers I. THAT THE OF GRACE IS MADE WITH THE SAINTS, AND THEY ARE ALL THEREIN, WILL APPEAR BY THESE . 1. From the type of the first Adam, for he is made the type of Him that was to come. Thus as the first covenant was made with the first Adam and all his posterity, so the second covenant is made with the second Adam and all His posterity also. 2. We read of a covenant made with persons and people, and promised unto them as special mercies, a covenant made with Abraham and Isaac, a covenant made with David: “ The Lord has made with me an everlasting covenant in all things ordered and sure” (2 Samuel 23:5). 3. It will appear from the promises of the second covenant, though it is true, that they are all yea and amen in Him, yet are they properly and formally made unto us, either the first promises of grace or else of reward unto grace. Promises of grace are, “ He will give His Spirit, and will give repentance, He will heal our backslidings,” etc., and “ We have an unction from the Holy One,” etc. 4. The covenant of grace is a covenant in the hand of a Mediator, and confirmed by the death of the Testator; it is not only a covenant, but it is a testament. 5. The sacraments are seals of the covenant of grace. 6. There is a double oath to confirm this covenant, there is an oath made by God the Father to Christ, and there is an oath also made to us; there is an oath made unto Christ, and therefore He is said to be made a priest by a covenant oath (Psalms 110:4), and the oath to us: “ Who are heirs of promise, that by two immutable things, in which it was impossible for God to lie” (Hebrews 6:17-18). II. THE REASONS WHY IT WAS THAT THE OF GRACE SHOULD BE MADE WITH ALL THE AND NOT WITH CHRIST ONLY AS THEIR HEAD. 1. To answer those great ends why God will deal with man in a covenant way. (1) The Lord will enter into covenant that He may declare His glory, not only in a way of goodness, but in a way of faithfulness. In the creation, the Lord did show forth much power and wisdom, and in the law much holiness; but there was no way to manifest His faithfulness, but by covenant: “ The Lord hath chosen you above all people, that you might know that He is the Lord the faithful God” Micah 7:20). (2) The Lord’ s intention was to honour man also; and it is one of the greatest and highest dignities that the Lord hath put upon His people, to bind them unto Himself for a name and a glory; and Deuteronomy 26:18-19) the Lord did avouch them to be His people, to make them high above all people; and therefore the staff of beauty mentioned in Zechariah 11:10 is the covenant between God and His people. (3) That the Lord might bind men unto Him more firmly in a way of obedience, and that the obedience might be made the more sweet. Man was bound unto God by a bond of creation; and from whom he has his being, unto Him did he owe his service; but the Lord will bind him unto Him with a further cord and bond of stipulation; the one was natural and necessary, and the other voluntary. (4) That the people of God might exercise faith in their prayers, putting these bonds in suit that the Lord hath made over unto them, when they look upon themselves as sons of Abraham, heirs of promise, and children of the covenant, etc., and thereby they come with a great deal the more boldness before the throne of grace, as David, “ Let the thing Thou hast spoken concerning thy servant and his house be established forever” (1 Chronicles 17:23-24). 2. There is a covenant made with the saints also, that they may see that they are as strictly bound to obedience in their own persons under the second covenant, as they were under the first covenant; and that the doctrine of the gospel though it be a doctrine of liberty, yet is not a doctrine of licentiousness. 3. That the saints also may stand in awe of the threats of God under the second covenant. (W. Strong, D. D.)The covenant renewed I. WHY SHOULD IT BE NEEDFUL FOR MEN TO RENEW THEIR SO OFTEN? 1. Because of the unbelief of our spirits, and from the infirmity of our faith: for the confirmation of our faith in the mercy and grace of the covenant. 2. To manifest the sincerity of our hearts, that though we fail in the duty of it, yet our hearts still stand to it, we delight in the Law according to our inward man; though we fall every day, yet says a soul in covenant with God, I love to think of renewing the engagement that is between God and me; as a loving and tender wife loves often to renew her engagement to her husband, and to have it much in her mind. 3. By reason of the falseness of our hearts; there is so much treachery of spirit, that we are not easily kept within bounds, our purposes are easily broken, and men draw back from the Lord by reason of the falseness of their hearts, and the treachery that is in them: How weak is thy heart Ezekiel 16:30). 4. They renew their covenant, that by often repeating and renewing it, it may be set on upon their spirits the more, and lay the greater engagement upon them. 5. By reason of the forgetfulness of the heart; there is nothing that the ungodliness of a man’ s heart is more prone to than to forget his engagement unto God, and therefore was that strict charge laid upon them Deuteronomy 4:23). 6. By reason of the ignorance and blindness of the mind of man, we have need to be remembered of our covenant, and to renew it often; we are all narrow-mouthed vessels, and receive all things from God but by drops, and light comes in upon us but by degrees in several beams, and a man looks often upon it before he can understand it; and therefore the Lord gives unto us “ line upon line, and precept upon precept” (Isaiah 28:10). II. HOW IS THIS WORK TO BE DONE AND WHAT IS IT FOR A MAN TO RENEW HIS . 1. He that will renew his covenant with God must be deeply sensible of the breach of covenant, and of the unfaithfulness of his heart therein. 2. It must be with a resolution of heart to break all our covenants; men are said to “ make a covenant with death and hell” (Isaiah 28:15). 3. A man must know the terms and read over the articles of the covenant anew; for no wise man will set his hand to an obligation, of which he is not well acquainted with the condition. 4. It must be with a free and full consent of heart, for the covenant in the renewing of it must be as voluntary as it was in the making of it; to make fair promises while men are under the rod, as many do in sickness, they promise to lead new lives, but yet return to their old ways. 5. A man must be willing to bind himself in the highest way unto obedience thereunto. When the people did make a covenant, they did stand up to the covenant, and said, Amen, Amen. 6. It must be with an earnest desire to God for grace to keep it, and an acknowledgment of our weakness and inability to perform any one of the duties of the covenant. III. WHAT ARE THE TIMES AND SEASONS THAT THE PEOPLE OF GOD HAVE IN OF THEIR WITH THE LORD? 1. When a man hath eminently fallen into any great sin, or hath relapsed into former sins that were repented of, and that we have humbled our souls for, and if being washed, we have again defiled ourselves, and turned again to folly, then is a season in which the Lord calls you to renew your covenant. 2. In time of public humiliation, when men would divert and turn away judgment either from a nation or a person, then is the time for them to renew their covenant, and this was the ground of the covenant that Hezekiah made (2 Chronicles 29:8). 3. In a time of public reformation, when the foundations have been destroyed, and all things out of course, and a great deal of difficulty appears, and even impossibility in carrying on the work; yet the people of God, looking upon it as a duty, have set upon it with full resolution and purpose of heart, and have covenanted to go through with the work, notwithstanding all opposition. 4. As a testimony of a man’ s thankfulness for any great mercy or special deliverance, or as an argument of faith that a man is to use unto God, when he doth pray for and expect from God any special mercy. 5. When a man finds his heart bent to backsliding, and he is unsteady and unstable in any good way. 6. When a man doth receive the sacraments, any of the seals of the covenant, it is his duty to renew the covenant, as often as we set to the seal anew, we shall read over the obligation anew. IV. NOW THE FRUIT AND THAT THE PEOPLE OF GOD HAVE FOUND BY THE OF THEIR ARE MANY. 1. It hath been a testimony to them of the truth of their repentance Matthew 3:8). 2. It is the foundation of consolation (2 Chronicles 15:14-15); in the time of Asa the king of Judah they swore with a loud voice, with trumpets and cornets, and all Judah rejoiced at the oath, for they had sworn with all their hearts. 3. It is a means to establish and stay the heart, which is in itself exceeding fickle and uncertain. 4. It is a special means joined with fasting and prayer to prevail with God for mercy, when a man is willing as well to engage himself to duty, as he is to expect mercy from the Lord, “ They sought the Lord with their whole desire, and He was found of them, and the Lord gave them rest round about” (2 Chronicles 15:1-19). 5. It cloth not only establish the heart, but make it better; as the will becomes good at first by willing what is good, so it is then best when it most strongly wills what is best. Now when doth the will more strongly will what is best, than when it doth most firmly renew its covenant with God, its best good? So many grains as there are of a determined will in adhering to God, according to the terms of the covenant, so many grains there are of saving grace. 6. The frequent renewing of our covenant with God is that which fortifies the heart against temptations. 7. Such as oft renew their covenant with God have a great advantage for the strengthening their union with Christ. 8. The principal part of the soul’ s communion and walking with God as a friend consists in this renewing its covenant with God. 9. The frequent renewing of our covenant with God is the most sovereign means to prevent or recover the soul out of any course of backsliding. (W. Strong, D. D.)To thy seed after thee Why the Lord will take children into their parents’ covenant, and not take in the parents alone, and leave their children in the condition in which they were by nature The grounds of it are these: To show the extent of the grace of the second covenant; the Lord hath not dealt with men as He did with the angels, He did make a particular covenant with every particular angel, but He doth not so with men. He has always delighted to take in man into a covenant made with parents for them, that men might see that grace prevented them, and that they were engaged unto God, and His promise was out of grace entailed unto them as a birthright; and, therefore, as in the first covenant, God takes in Adam and all his posterity, and the second covenant is made with the second Adam and all His posterity; so, that there may be a resemblance hereof kept in the world, He hath taken in the children into their parents’ covenant, that they may see grace extend beyond their persons, even to their posterity. I. THAT IT IS A. SPECIAL FOR PARENTS AND , THAT THEY ARE TAKEN INTO THEIR PARENTS’ , will appear by these arguments and demonstrations. 1. It will aggravate their sin if they abuse it; therefore it is a mercy and a privilege in itself: for what is not a mercy and a privilege in itself, that cannot add to a man’ s sin and judgment. Now, as it is in riches and honours, and all the blessings in this life, they will be unto a man judgments if they are abused; therefore, they are blessings in themselves, blessings in the thing, though a snare to the man; so this very argument that is brought to prove that they are no blessings, and give no benefit, doth clearly prove that the thing itself is a privilege and a blessing. 2. For a child to be disinherited and cast out his father’ s covenant is a very great judgment, and the sorest of all outward afflictions that can befall a man; as we see it in Cain, “ Thou hast cast me out from the face of the earth, and from Thy face I shall be hid.” 3. It is promised as a special blessing for the visible Church of God to continue in any man’ s posterity; and therefore we are to look upon it so Genesis 4:25); it was so in Seth, “ God hath appointed me another seed instead of Abel whom Cain slew” ; and so it was promised to Shem, “ that the church of God should be in his posterity continued,” and that in due time “ the Lord should enlarge Japhet to dwell also in the tents of Shem.” 4. It is the greatest wrath that God doth pour out upon men in this life, to cast them out of external church privileges. II. BUT WHAT ARE THOSE AND THOSE THAT COME UPON A PERSON AND HIS THEREBY? 1. Many of them shall be saved, elected, and converted to God; for the Lord doth take the number of His elect out of the loins of His own, the Church of the firstborn whose names are written in heaven is hid in the visible Church here as wheat in a heap of chaff. 2. It is the only ground of hope that parents have for the salvation of their children dying in their infancy. 3. There is no ordinary way of salvation, but it is amongst them that are taken into covenant, salvation is of the Jews: there was in an ordinary way salvation to be had nowhere else, and therefore, by being taken into the outward privileges of the Church, a man is brought into the ordinary way of salvation. 4. It is a special honour to be the vineyard of the Lord, the garden of the Lord hedged in from the rest of the world. 5. By this you have special privileges: Jerusalem is the valley of Vision, and Jeshuron the seeing people; it is Ariel, the altar of the Lord, chiefly to them are committed the oracles of God, which they are to keep and to transmit unto posterity; it is a depositum laid up and concredited to them: “ In Judah is God known, His name is great in Israel; He hath not dealt so with other nations” ; they are a people near unto Him, and the Lord hath promised that He will give them His special presence: “ I will dwell in the midst of them” ; Christ walks in the middle of the golden candlesticks, though He be in glory. 6. By coming under the outward privileges of this covenant, they have very glorious operations, mighty works upon them that other men have never experience of; and all this, even in them that perish; and they have this as a fruit of their external interest; for (Hosea 6:5) there is hewing and slaying, there is sowing and planting, when the rest of the common fields lie untilled, and there are great gifts bestowed, such as the Lord cloth not bestow on any other sort of people in the world; for the great gifts that come from Christ as ascended are upon the visible Church of God; yea the thorns and briars in the Church have the rain and influences, great and many common works of the Spirit raising and elevating and improving nature, the least of which works and motions is more worth than the world, it is so in the things, though it prove at last a curse to the man. 7. They by this means come under the care of the Church. 8. They attain many temporal blessings, and are delivered from many temporal afflictions thereby; Ishmael had many outward blessings by Abraham’ s covenant; the external blessings of the covenant are made good to them; God will not destroy Jerusalem, and the judgment came not upon King Hezekiah, “ for David My servant’ s sake,” and, “ I will not rend it from Rehoboam, because I will not put out the light of Israel.” III. WHY WILL THE LORD HAVE THE RUN BY WAY OF ENTAIL, IN TO THE OUTWARD OF IT, AND NOT IN TO THE INWARD GRACES OF IT? The covenant that was made with Adam was to convey the one as well as the other, and the image that he had received he was to convey to his posterity, and the promise of life spiritual, and life eternal, was made unto his posterity in case of his obedience, as well as unto himself; and therefore, as all died in him, so all should have lived in him. So that by the first covenant Adam might have conveyed not only outward privileges, but inward graces also; and whereas now by reason of the fall, all mankind do convey death to their children, but not life. 1. The Lord will not have the graces of the covenant entailed from parents unto posterity. (1) Because the curse of the first covenant is now become ex traduce, by propagation, and all the posterity of Adam do now as naturally convey the curse, by reason of the broken covenant, as Adam should have conveyed life and blessing, if he had stood in his integrity; and therefore whatever the immediate parents be, Adam’ s sin comes alike unto all whether they be godly or wicked; and the child of a godly parent is as truly and as deeply guilty of the sin of Adam in his birth, as the child of the most wicked man that is, that is an entail left upon all mankind that can never be cut off, while there is a man born upon earth. 2. Because under the second covenant it is the election of God that takes place, and puts all the difference between men and men, between whom in themselves there is no difference. 3. Because since the fall the Lord has appointed another way to convey life unto His people, and that is not by generation from the first Adam, but by regeneration from a second Adam; and therefore, the Lord will surely honour His own way, and He will not; convey the grace of the covenant from parents unto their posterity, but from Him only who is the second Adam. (W. Strong, D. D.) Genesis 17:9-14 Every man child among you shall be circumcised The covenant seal I. ITS . 1. It taught the natural depravity of man. 2. It taught the necessity of purification. 3. It taught regeneration. 4. It taught that God’ s people are to be distinguished from the children of this world. 5. It taught dedication to God. 6. It pointed to Christ, who does not come by natural generation. He was the promised seed. His human nature was pure from its source. Thus circumcision preaches the whole doctrine of salvation, its necessity, and the means by which it is brought about. It proclaims the soul’ s need--of the mortification of the flesh, of repentance, of a Saviour from sin. II. ITS . The rite of circumcision was enjoined not only upon Abraham and his seed, but also upon all his servants or slaves, and upon all born of them in his house. Everyone connected with him by social or domestic ties must submit to this outward sign of the covenant. In his capacity as a father and as a master he had to see that this rite was administered. 1. The principle of human responsibility. 2. That a man is accountable for the souls of those who are connected with him by social or domestic ties. 3. That the covenants of God are not narrow in their range. 4. That in our duty to others there is an element of hope and encouragement. III. ITS . 1. Because God commanded it. 2. Because God’ s commands were hedged about by sanctions. (T. H.Leale.)The sign of the covenant It is only in proportion as we know the spiritual meaning of circumcision that we can enter into the joyous appropriation of the friendship of God. But if we are willing, our Lord and Saviour is both able and willing to effect in us this blessed spiritual result. I. . Abraham and his seed were marked out by this rite as a separated people. And it is only as such that any of us can be admitted into the friendship of God. Bloodshedding and death--the cross and the grave--must lie between us and our own past life; yea, between us and allcomplicity with evil. II. PURITY (Colossians 2:11). There is hardly a single grace dearer to God than this: to keep lily-white amid the defiling atmosphere. Purity can only be attained by the special grace of the Holy Spirit, and by doing two things: first, by our turning instantly from paragraphs in papers, or pictures on the walls, and all things else, which excite impure imaginations; secondly, by our seeking immediate forgiveness, when we are conscious of having yielded, even for a moment, to the deadly and insidious fascinations of the flesh. III. . “ Ye are My friends, if ye do whatsoever I command you.” We do not obey in order to become friends; but having become friends, we hasten to obey. Love is more inexorable than law. And for the love of Him who calls us by so dear a title we are glad to undertake and accomplish what Sinai with all its thunders would fail to nerve us to attempt. (F. B. Meyer, B. A.)The seat of the covenant I. THE PROMISE OF THE . 1. The renewal of the promise. 2. The fulness of the promise. 3. The wide range of the promise. II. THE OF THE . Divine promise is connected with human duty. III. THE SIGN OF THE . Circumcision reminded those who used it as a religious rite, ordained of God, of three things-- 1. Separation from the world. So baptism is the token of a new life given by God. 2. Consecration to God. 3. Family religion. (1) Children, servants, all the household, were to come under the covenant. (2) It was to be handed down from one generation to another. Conclusion: See, then, in this narrative not merely a history of what took place so long ago, but lessons for us now: lessons as to Divine grace; as to human responsibility; and as to appointed outward ordinances which serve to join together the thought of what God gives, and of the service we ought to render. Such ordinances, used in a faithful, humble, earnest spirit, are seals and channels of covenanted blessing. (W. S. Smith, B. D.)Circumcision instituted All benefited, whether slave or master. I. A PAINFUL . Full of meaning, and suggesting then what the New Testament teaches now, “ Your bodies are the temple,” etc. II. TO CHILD WHO COULD KNOW NOTHING EXCEPT PAIN. “ What good?” “ Unreasonable?” “ Cruel?” “ Following our own reason,” no child would have been circumcised. But God’ s command far outstrips man’ s reason (Genesis 17:14). And Colossians 2:11-12, shows that baptism now answers thereto. And is equally for babes. A week old. Parents ought to do as this tells them. Do you so. And then look for a blessing, if only you will teach and train them as Christians--day by day--every day. (G. Venables.)Circumcision--the seal of the covenant I. AS TO THE TIME OF THE of this ordinance, it is important to observe, that Abraham is now about to become a father, not according to his own will merely, but according to the will of God; he is to be, in a remarkable manner, the founder of a family or house. II. THE RITE ITSELF now instituted, the sacramental act, is not an unmeaning form or ceremony. It is significant of the great leading fact in the covenant of which it is the seal--the extraordinary and miraculous birth of Him who is preeminently and emphatically the seed of Abraham, the holy child Jesus. III. Hence it appears that it is strictly and properly to THE OF GRACE THAT , AS ON THIS , HAS RESPECT. It is true that under the Mosaic economy it served a farther purpose. It became a national badge or mark of distinction--the pledge of the national covenant in terms of which God governed the nation of Israel. Even then, however, it did not lose its primary and original significancy. To a spiritually-minded Jew--to one who was an Israelite indeed--it was still the token of the better covenant, and the seal of the righteousness that is by faith. And as at first ordained for Abraham, it had absolutely no other meaning at all. It could have no other. For, in the first place, there is no limitation or restriction of it to the Jewish nation in particular. It is enjoined on Abraham, as the father of many nations; and on all, generally, who are of his house, or may be embraced, by whatever right, even the right of purchase, within it (Genesis 17:9-13). And, secondly, the covenant with which it stands associated is not temporal and national, but spiritual and universal. It is the everlasting covenant, in the one seed of Abraham, which is Christ. IV. THE CHILD, EIGHT DAYS OLD, WAS TO BE . And are the children of God’ s people now to be placed on a worse footing than in the days of old? Is there any evidence of a change in this respect? On the contrary, did not the Lord specially distinguish little children as the objects of His love, taking them into His arms, and affectionately blessing them? And do not the apostles proceed all along on the principle that the visible Church is to embrace not only all the faithful, but their children also? Thus Acts 8:39) speaks of the promise being to believers and to their children. Paul also (1 Corinthians 7:14) founds an argument on the assumption that the children of a believing parent are, not unclean or common, but holy. And, accordingly, we read in the Book of Acts Acts 16:33, etc.) of entire households being baptized; the expressions used being such as to render it very unlikely that the little children were excluded. V. On very much the same principle on which this intiatory rite is administered to the children of God’ s people, IT IS TO BE OF , and the neglect of it is made a ground of exclusion from the visible Church (verse 14). So is it also with the sacraments, the signs and seals of grace. No liberty of discretionary choice is left in regard to their observance; it is not merely my precious privilege, but my bounden duty, to receive them. (R. S. Candlish, D. D.)Circumcision It is impossible to arrive at a clear idea of this remarkable rite, and of its true meaning in the Mosaic system, without pursuing its origin and history more clearly than is generally done. We distinguish four chief periods. 1. Circumcision seems to have been first practised by the Ethiopians and other nations of Southern Africa. The question arises, What was the origin of this singular custom? It must evidently have a general cause, inherent either in the human mind or in the human frame, since it was in use among so different nations, possessing no mutual intercourse. Now, a religious motive seems to be out of the question; for some of the nations alluded to are not only strangers to all religious ceremonies, but are destitute of all moral feelings. Philo distinctly observes, that it prevents the painful and often incurable disease of carbuncle; it, further, obviates some fearful disorders; modern travellers testify that it precludes great physical inconvenience among the Bushmen; and the Christian missionaries who exerted themselves for its abolition in Abyssinia were, by the dangerous physical consequences, compelled to desist from their plans. If we hereto add, that among nearly all those tribes the operation is performed not in infancy, but at the approach of puberty, it becomes evident that the burning temperature of their southern climes, in many cases combined with a peculiar bodily structure of those races, gave rise to the custom of circumcision. 2. From the south, it spread northward into Egypt. Many parts of this country were colonized by emigrants from Ethiopia; and thus many primitive customs of the south were transplanted into the land of the Pharaohs. The intercourse with Ethiopia was both constant and animated. Now, the same complaints to which we have referred as frequent in Ethiopia may, in many instances, have appeared in Egypt also; and circumcision may, therefore, as a matter of precaution, have been gradually adopted by all Egyptians. But it recommended itself to this people from another consideration also, in their views of the highest importance: that of cleanliness. The examination of the mummies; the fact that the Colchians, who were Egyptian settlers belonging to the army of Sesostris, performed the ceremony; and the accounts of Herodotus and Diodorus Siculus, Philo and Strabo, concur to prove that circumcision was a general and national institution among the Egyptians. Now, the great authority and exceeding reputation for superior wisdom which they possessed in the ancient world induced many nations to adopt from them, among other institutions, the practice of circumcision also. Thus, it was performed by the Arabians and Edomites, by the Ammonites and Moabites, by the Phoenicians and Syrians about Thermodon and the river Parthenius; and in this instance, not merely blind veneration, but a regard for health and cleanliness, assisted in spreading the custom. 3. It was natural that the wise men of Egypt should connect some higher religious or philosophical notions with the rite of circumcision, especially since it had become entirely their own. Now, it is well known that a great part of the Egyptian religion consisted in the deification of the powers of nature, and especially of generation; this idea is chiefly represented by their two principal deities, Osiris and Isis, who presided both over fertility and fruitfulness. In Egypt a chief part of the festival of Bacchus was the public procession of the phallus, performed in an obscene manner amidst the wild songs of women; and the same rites in honour of Bacchus were from Egypt introduced into Greece. It was, further, generally believed that circumcision enhances prolificness; and the Egyptians ascribed their increasing population, in a great measure, to the same custom, although it was, besides, considered to be attributable to the purity of the air and the quality of the water of the Nile. It seems evident, therefore, that the Egyptian priests connected circumcision with the very centre of their religion; that they regarded it as a part of the system by which they endeavoured to penetrate into the secret working of nature; and that, by dedicating the prepuce to their gods, they ascribed to them the wonderful powers of generation. 4. Among the nations which derived the custom of circumcision from the Egyptians were undoubtedly the Hebrews. But did Mosaism blindly adopt a heathen ceremony? And here we have arrived at the culminating point of this deduction. In no other institution, perhaps, do we see with greater force and distinctness that fundamental principle which pervades the whole legislative part of the Old Testament, and without regard to which it will ever be impossible to comprehend its full spiritual meaning, and to balance its exact historical value . . . By connecting the rite of circumcision with the purest ideas of resignation and piety, Mosaism laid a sure foundation for moral conduct; licentiousness, stimulated by the fiery temperament of the Oriental, was checked; the passions were restrained; and if sinful ideas or vicious imaginations arose within him, he was reminded by the covenant sealed on his flesh that he had promised holiness of life and innocence of the heart. Hence the word “ uncircumcised” was in the Hebrew language generally used in a purely figurative sense; and phrases like “ uncircumcised of heart” or “ of ear” prove that the rite here discussed was indeed conceived as a type of some of those inward virtues which constitute the chief end of religion. The blood of circumcision confirmed the personal covenant; hence the boy was, on the day when that rite was performed, called “ a bridegroom of blood” (Exodus 4:25); and the resected foreskin, which was considered unclean, typified both the abnegation of lasciviousness, and, like the offering of the firstlings, the acknowledgment of God’ s sovereignty. Thus a custom of the basest sensuality was converted into a rite of morality; worship of nature into reverence of God; and hierarchy into theocracy. Therefore, to sum up our opinion on circumcision, Mosaism was compelled to retain it on account of the ignominy with which its neglect was regarded by neighbouring nations, and, in consequence, by the Hebrews themselves; but it reformed it from a physical expedient or superstitious rite into a symbol of holiness and of alliance between God and man. (M. M. Kalisch, Ph. D.)Notes on circumcision Originally circumcision was performed with a stone knife, to prevent inflammation (see note on Exodus 4:25), but at present it is safely done with a steel knife, except on boys who die before the eighth day from their birth, when the ancient custom is followed, as is the case in all instances among the Abyssinian Christians. Sons of Hebrew mothers and heathen fathers were admitted, but not compelled, to circumcision. The operation was generally performed by the father himself, but any Israelite was allowed to act in his stead; heathens alone were excluded. In cases of emergency women even were admitted. But as practice is required to prevent danger, pious persons devoted themselves to that office, which they exercised gratuitously, finding their reward in the consciousness of having introduced the children into the holy covenant. The boy generally received his name on the day of circumcision. And hence we may derive another collateral reason why Abraham’ s name was changed when that ceremony was commanded to him. There is no historical difficulty in the supposition that circumcision was already introduced in Abraham’ s time, though it can scarcely be doubted that it received its deeper and internal development only since the diffusion of Mosaism; for it was long generally neglected, and Joshua first carried it out in its full extent (Joshua 5:2-9); but from that period it seems, on the whole, to have been faithfully observed; the epithet “ uncircumcised” was deemed the greatest insult and ignominy; and the strictures of the prophets are not directed against its omission, but against “ the uncircumcised circumcised people” who observe the external ritual, but are nevertheless “ uncircumcised in heart” ; and in this sense even circumcised nations seem sometimes to have been simply called “ uncircumcised ones,” a proof how clearly the internal purity was regarded as the only aim of this rite. Among the Israelites, therefore, circumcision took, in the course of time, deeper root, while it gradually fell into disuse among the Egyptian people--a natural consequence of the fact proved above, that the one regarded it as a matter of religion, the others of expediency. Although it was by no means an exclusive characteristic of the Israelites, since they shared it with many other nations, and though it was not even original among them, its sacredness was, indeed, peculiar almost to them alone; and hence heathen conquerors, as Antiochus Epiphanes and other enemies, often rigorously interdicted it as one of the surest means of weakening among them the faith of their ancestors; but they never succeeded; it was practised in secret till they were again permitted to perform it without restriction. (M. M.Kalisch, Ph. D.)Significance of circumcision In its heathen significance it was certainly saturated with that worship of the forces of the physical world in which probably polytheism took its rise, and with polytheism nearly all the religions and mythologies of antiquity. It bore very directly on the deification of the generative or reproductive virtue in nature--the foul source of much that was cruel and nearly all that was obscene in the mysteries of paganism. Transferred to holy soil, and attached to a covenant of grace, it implied an acknowledgment that God, who is above nature, and not any natural force whatever, is the true Author of physical life and its increase; the sovereign Giver of fertility; above all, the only Quickener of a holy or consecrated life. It taught that what is born of the flesh can only be flesh. It suggested that it is by the painful renunciation of fleshly desire and natural self-confidence man must be surrendered to God’ s service as His fit instrument for gracious ends. Finally, it served to point forward to one pure and superhuman birth, through which alone the fatal chain that links in one the sinful generations of mankind could be severed, and a new fountain of salvation and blessing opened for the fallen race. (J. O. Dykes, D. D.)Circumcision The Rev. Henry Ward Beecher says: “ If there was one thing which the Jews set above another, as they do still, it was circumcision. It not only was a patriotic ordinance, but it had come down to them as a race peculiarity, a symbol of which they were proud, and they ran along the line of that observance clear back to Abraham himself. While I was in the West, I came across a Rabbi who told me that a man had travelled over six hundred miles with a child in order to have him circumcised. ‘ I admit,’ he said, ‘ that the people may not have been moral, and may not have been religious, but they wanted the child circumcised anyhow.’ That feeling existed in the time of the Apostle Paul to the last degree. The Jews felt about that as you feel about baptism and the Lord’ s Supper. Paul says: ‘ Neither circumcision availeth anything, nor uncircumcision, but a new creature.’” The baptism of infants founded on this covenant Mark how this renewal of the covenant turns upon the consecration of children. Hitherto we have to do with grown-up people, but now we are brought face to face with little ones. We have hardly had a child at all as yet in this long history. One wonders what notice God will take of young life; will He say, “ Suffer the little children to come unto Me,” or will He shut them out of His view until they become great men? Is a child beneath God’ s notice? Listen to the covenant: “ He that is eight days old shall be circumcised among you.” What an oversight on the part of the Lord not to observe that a child eight days old could not understand what it was about! What a waste of piety to baptize an infant of days when it cannot understand what you are doing to it! It cries, poor thing; therefore, how ridiculous to baptize it! It plucks the preacher’ s gown, or chuckles and coos in the preacher’ s arms; therefore, how absurd to admit it into the covenant! For myself, let me say that when I baptize a child I baptize life--human life--life redeemed by the Son of God. The infant is something more than an infant, it is humanity; it is an heir of Christ’ s immortality. If there be anyone who can laugh at an infant and mock its weakness, they have no right to baptize and consecrate it, and give so mean a thing to God. God Himself baptizes only the great trees; does He ever baptize a daisy? He enriches Lebanon and Bashan with rain, but did He ever hang the dew of the morning upon the shrinking rose? Account for it as you please, God did appoint circumcision for the child eight days old! Christian baptism is founded upon this very covenant. Abraham was ninety-and-nine years old when he was circumcised; Ishmael, his son, was thirteen years old; and then came the infant men-children. So in heathen countries the man is baptized, and the woman, and the child of days. We plead Divine precedent. Whatever objections stand against baptism stand against circumcision, and, therefore, stand against God. The child does not understand the alphabet, do not teach it; the child does not understand language, do not teach it; the child does not understand the Lord’ s Prayer, do not teach it. You say the child will understand by and by; exactly so; that answer is good; and by and by the child will understand that it was baptized in the name of the Father, and of the Son, and of the Holy Ghost, three persons in one God. Beautiful, too, is Christian baptism when regarded as the expansion of the idea of circumcision. It well befits a tenderer law; circumcision was severe; baptism is gentle: circumcision was limited to men-children; baptism is administered to all: circumcision was established in one tribe, or family, or line of descent; baptism is the universal rite--“ Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” So we go from law to grace; from Moses to the Lamb; from the mount that might be touched, and that burned with fire, to the quiet and holy Zion. (J. Parker, D. D.) Genesis 17:15-22 As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah The clearer revelation of covenant blessings In God’ s spiritual dealings with mankind the patience of faith is rewarded by a clearer discovery of His will. Obedience is the way to knowledge. The darkness in which faith commences turns to light in the end. The lines along which God’ s gracious dealings are to proceed are now distinctly laid down before Abraham. The clearer revelation, in this instance, is marked by the same general characteristics as belong to the advance of Scripture. I. THERE IS THE OF THINGS TO HUMAN . 1. Thus God preserves His own glory (Proverbs 25:2). God hides His purpose from man until the time comes for Him to reveal it more clearly. This concealment must tend to His glory, for it is rendered necessary by His infinite superiority to us. We who are but of yesterday cannot scan the designs of Him who is from everlasting to everlasting. The great deep of God’ s judgments is to us unfathomable. 2. Thus God preserves His independence of man. He has no need of our suggestions or advice. How can we contribute any light to Him who is the Fountain of Light? 3. Thus God humbles the pride of man. If we could calculate beforehand what God shall reveal, or what blessings He shall bestow, we might be tempted to pride ourselves upon our clear and sure reason. Our humility is promoted by that arrangement which renders it impossible for us to discover what God is pleased to conceal. 4. Thus piety is of necessity a life of faith. God so deals with mankind that if they are to serve and please Him at all they must trust Him. We are made to know enough of His goodness to commence trusting Him; and He still keeps much hid from us so that we may continue to trust Him. II. THERE IS AN STRAIN PUT UPON THE OF OUR FAITH. 1. God’ s gracious purpose is to throw our faith completely upon its own inherent power. It must not be hampered by the operations of the intellect, or by the feelings of the heart. 2. Faith must look to God alone. III. THERE IS A OF HUMAN IN US. The faith of Abram, though it rose superior to trials, was yet mixed with some human weakness. 1. The weakness of a thoughtless amazement. The laugh of Abraham, when he heard the real direction of the promise, unquestionably had in it the elements of adoration and joy. But there was also in it a kind of unreflecting amazement--that unhealthy astonishment which paralyses. It was a joy which was yet half afraid. 2. The weakness of doubt. In Genesis 17:17, Abraham expresses a doubt. It was a momentary feeling, but at that time it rose irresistibly to the surface. 3. The weakness of attempting to thrust our own way upon God. IV. THERE IS AN GIVEN FOR THE GLORY OF GOD’ S TO SHINE FORTH. In every fresh revelation God is but showing Himself to His servants. He is showing His goodness mere and more, and that is His glory. The qualities of the Divine goodness would now be manifested more clearly to the soul of Abraham. 1. This is seen by the supernatural character of the blessings promised (Genesis 17:15-16; Genesis 17:19). 2. This is seen by the intrinsic excellence of the blessings promised. 3. This is seen by God’ s gracious provision even for those human desires which betray imperfection. God would remember Ishmael, after all, and in some way satisfy the yearnings of Abraham’ s heart (Genesis 17:20). God does not chide His servant for those humanly natural longings. With all his imperfections, the heart of the patriarch was right at bottom, and his purpose to please God steady and sincere. If we have true faith, whatever desires there are in us which still betray some human imperfections, God will turn them into better courses, and show us His way. (T. H. Leale.)Sarah: Abraham’ s wife and Isaac’ s mother I. SARAH’ S HISTORY. II. SARAH’ S . 1. There was in her a clear and decided spiritual faith. 2. She had a strong, loving, and imperious affection. 3. There were defects in her faith, and may have been defects in her character. III. THE TYPICAL OF SARAH’ S LIFE AND HER PLACE IN THE OF THE OF . The story is written in the Book of Genesis mainly in the masculine gender and in relation to Abraham. But, in reference to the covenanted mercy, there are two great blessings to which special significance is attached, and concerning both Sarah’ s was a prominent position. The one was the seed, the other the land. (W. H. Davison.)Sarah I. THE MEANING OF HER NAME, AND ITS WITH THE . II. DEFECTS IN HER . 1. She did not, as the Scriptures teach, avoid all appearance of evil. (1) At the palace of Pharaoh. (2) At the court of Ahimelech. 2. She did wrong in giving Hagar to be Abraham’ s concubine. 3. She showed a weakness of faith in laughing at the promises of God. 4. She was cruel in sending Hagar and Ishmael away from her home. III. THE OF HER . 1. She was truly devoted to her husband, and preferred him to all others, even though kings sought to gain her. 2. She is commended for her holy life and fidelity to Abraham, and as such is an example for wifely imitation (1 Peter 3:6). 3. After all, faith was the ruling principle of her life. Doubt was only a momentary exception. (The Homiletic Review.)O that Ishmael might live before Thee. Abraham’ s prayer far Ishmael I. ABRAHAM’ S . Not that his prayer was altogether destitute of faith. He believed in the reality of the personal God, and in His power and willingness to bless; but unbelief as to the methods was struggling with his faith. 1. It is the thought of the heart that is here recorded. 2. The natural obstacle to the fulfilment of the promise was greater now than on the previous occasion. 3. He had to discharge from his mind a belief which he had long nourished and cherished. II. ABRAHAM’ S . III. ABRAHAM’ S NATURAL . (J. W. Lance.)The prayer for Ishmael I. A SPIRIT NATURAL TO A TRUE PARENT. Abraham desired the prosperity of Ishmael. II. A SPIRIT TO THE TRUE SAINT. Dependence on God. III. A SPIRIT BY HEAVEN (Genesis 17:20; see Genesis 25:10-15). (Homilist.)Abraham’ s prayer for Ishmael I. WHAT THE PARENT SEEKS FOR HIS . What is meant by living before God? It means to enjoy His forgiving grace, that we be not consumed by His wrath; and to receive His fostering protection and blessing, without which life would be a calamity, and existence a burden. We would not have our children go forth through life neglected of God; still less, contending against Him as an enemy. Many blessings may be included in this general one. 1. There are spiritual blessings; life in and through Jesus Christ. Forgiveness. Regeneration. Eternal life. 2. Temporal good is sought; not without, but in addition to, spiritual blessings; and not absolutely, but in entire submission to the will of God. II. HOW THE SHOULD ACT TO BE WITH THESE DESIRES ON BEHALF OF HIS . 1. Prayer. 2. Instruction. 3. Example. 4. Discipline. Conclusion: (1) To parents who neglect their duty altogether. Ye are cruel fowlers, and dreadful for you will it be to meet your spoiled and ruined offspring in hell. (2) To those who labour in this way. Be encouraged and incited to persevere. Your work will not be in vain. (3) To all who bring their children for baptism. You do take these vows upon you. Be faithful. This you cannot he, unless fully bent upon your own salvation. (4) To young people. See your parents’ anxiety for you. Be awakened to a sense of your sin and danger. (The Congregational Pulpit.)Abraham’ s prayer for Ishmael I. It must strike the most casual observer, that THERE IS A IS THE PRAYER which makes it necessary that the import of the prayer should be unfolded. For it appears not but that Ishmael was in all the glow and vigour of his youthful health; there was no symptom of physical decay, there was no indication of approaching death. Whence, therefore, and why did the patriarch pray, “ Oh! that my child might live?” Was it that his days might be lengthened out? Was it that his health might continue unimpaired? was it that he might live to a green and a good old age? No, we find a key to the patriarch’ s prayer in the one simple expression--“ Before Thee.” “ Oh! that Ishmael might live before Thee.” Before his father’ s eyes, before the eyes of mankind, the child lived; but the father had reference to another and a higher and a different life--a life in the sight of God. It follows, then, that adequately to comprehend the import of the prayer, we must illustrate the death, from which the patriarch desired his child to be set free. And we are led to remark, that every child of man, as he comes into the world, is dead in the sight of God, in a two-fold sense; he is legally dead, he is spiritually dead. He is dead in the sight of God in law, and he is dead in the sight of God in his moral nature. He is “ dead in trespasses and sins.” But how, then, is life given to man? and what was the life, for which the patriarch prayed on behalf of his child? In order to remove the eternal death under which we lie, the Son of God took our nature upon Himself, stood as our substitute; so that God might be just in justifying every penitent, that lays hold on the righteousness of the Redeemer and comes to God in faith. Everyone, then, that by faith is brought into a participation of the righteousness and redemption that is in Christ, is, in virtue of that righteousness and that redemption, passed from death to life. II. I pass simply and briefly to press upon you THE OF THAT PRAYER. 1. The importance of the patriarch’ s prayer appears, in that till that prayer is accomplished in a child or in a man, that child or that man is a poor, maimed, imperfect being. What a wretched life is the mere vegetable life for a man to live! 2. But the importance of the patriarch’ s prayer is still more emphatically and touchingly impressed on our minds, if we remember the fearful peril in which every man stands, that is not “ living before God.” (H. Stowell, M. A.)Parental duties and encouragements I. I shall inquire WHAT SHOULD A PARENT SEEK FROM GOD ON BEHALF OF HIS ? 1. Is it forbidden to desire the continuance of their natural life? Certainly not; provided that desire be entirely under the control of submission to the will of God. 2. Nor is it forbidden to ask those things for our children which would contribute so much to their temporal comfort; provided, that desire be also in entire submission to the will of Jehovah. 3. Still, however, these things are but secondary objects of desire with him who contemplates, in its true light, the character and destiny of that being which with rapture he calls his child. What can or what ought a Christian parent to desire for his child, as the grand ultimatum of all his anxiety and solicitude, short of everlasting bliss? It is in this sense that he uses the prayer of Abraham, “ Oh that Ishmael might live before Thee.” II. I shall now mention THOSE MEANS WHICH MUST BE USED BY HIM IN ORDER TO OBTAIN IT. In the distribution of His favours to the human race, God generally connects His bounty with our exertions. This remark applies both to temporal and spiritual benefits. 1. If we would have our children grow up as we desire, we must maintain discipline in our families. By discipline, I mean the exercise of parental authority in enforcing obedience to all suitable commands and prohibitions. This part of religious education should begin early. The supple twig bends to your will, while the sturdy oak laughs at your authority. 2. Instruction is the next branch of religious education. I shall consider: (1) The matter of instruction. And this must be the doctrines and the duties of revelation. Assiduously inculcate upon your offspring every relative and every social duty. Teach them that holiness is necessary both to our felicity on earth and in heaven. (2) The manner of religious instruction should also be regarded with attention. This, of course, should be as much adapted to the capacity of the child as is possible. Instruction should not be confined merely to stated seasons, as in other branches of education; but it ought to occupy a considerable share of the common conversation of the parent. 3. If you would give either meaning or force to anything you say, add to instruction a holy and suitable example. I would also insist upon the necessity of not only setting them good examples at home, but of using the utmost caution that they be not exposed to the contagion of bad example abroad. It should therefore be your business to select for them suitable companions. Of course, this establishes also the importance of choosing a proper person to superintend the general education of your children. 4. Let it not be supposed that any system of education can be complete without prayer. III. Exhibit THE WHICH THE AFFORD, THAT SUCH WILL BE BLESSED TO THE OF THEIR DESIRED END. (J. A. James.)Passion, impatience, and expediency I. THE DARLING WISHES OF MEN ARE NOT ALWAYS BY GOD. II. A OF THIS OF ISHMAEL CAN BE . 1. God had other purposes in view, from which He would not depart to gratify the wishes of the best man living. 2. The purpose of God was associated with righteousness, whereas Ishmael originated in a pitiful, immoral expedient. Many a failure in the individual life, and church life, and national life, is rooted in the rank, poisonous manure of wrong-doing. 3. The blessing of God was in connection with Isaac, the glad meditative son of peace. It is in vain that we try to force the hand of Providence if our heart is set on Ishmael, the offspring of our human passion and impatience. III. GOD WILL, IN AN SENSE, ANSWER OUR . Look at the answer that came to Abraham’ s prayer. It had already been predicted that he was to be “ a wild man, his hand against every man,” etc. Now still further comes this guarantee. “ . . .I will make him a great nation.” Abraham’ s gift of intercession was not an unqualified good. If his supplication had not been successful, much misery might have been spared to himself, his family, his nation, and humanity at large. Can anyone calculate the mischief that has been created by the existence of Ishmael in the world? (W. J. Acomb,)Abraham’ s dilemma Abraham believed God, and was overcome with joyful surpass. But a doubt immediately occurs, which stakes a damp upon his pleasure: “ The promise of another son destroys all my expectations with respect to him who is already given!” Perhaps he must die, to make room for the other; or if not, he may be another Cain, who went out from the presence of the Lord. To what drawbacks are our best enjoyments subject in this world; and in many cases, owing to our going before the Lord in our hopes and schemes of happiness! When His plan comes to be put in execution, it interferes with ours; and there can be no doubt in such a ease which must give place. If Abraham had waited God’ s time for the fulfilment of the promise, it would not have been accompanied with such an alloy: but having failed in this, after all his longing desires after it, it becomes in a manner unwelcome to him! What can he do or say in so delicate a situation? Grace would say, Accept the Divine promise with thankfulness. But nature struggles; the bowels of the father are troubled for Ishmael. In this state of mind he presumes to offer up a petition to heaven: “ Oh that Ishmael might live before Thee!” Judging of the import of this petition by the answer, it would seem to mean, either that God would condescend to withdraw His promise of another son, and let Ishmael be the person; or if that cannot be, that his life might be spared, and himself and his posterity be amongst the people of God, sharing the blessing, or being “ heir with him” who should be born of Sarah. To live and to live before God, according to the usual acceptation of the phrase, could not, I think, mean less than one or other of these things. It was very lawful for him to desire the temporal and spiritual welfare of his son, and of his posterity after him, in submission to the will of God: but in a case wherein natural affection appeared to clash with God’ s revealed designs, he must have felt himself in a painful situation: and the recollection that the whole was owing to his own and Sarah’ s unbelief, would add to his regret. (A. Fuller.)A mother’ s prayers A young soldier suddenly embraced religion much to the surprise of his comrades. One day, he was asked what had wrought the sudden change. He took his mother’ s letter from his pocket, in which she enumerated the comforts and luxuries which she had sent him, and, at the close said, “ We are all praying for you, Charlie, that you may be a Christian.” “ That’ s the sentence,” said he. The thought that his mother was praying for him became omnipresent, and led him to pray for himself, which was soon followed by a happy Christian experience. Prayers of a mother Samuel Budgett was about nine years of age, when, one day passing his mother’ s door, he heard her engaged in earnest prayer for her family, and for himself by name. He thought, “ My mother is more earnest that I should be saved than I am for my own salvation.” In that hour, he became decided to serve God; and the impression thus made was never effaced. (W. Arthur.)Why Ishmael could not inherit the covenant blessing Two reasons in particular seem to have made it unsuitable, or even incompatible with the Divine purposes, that Ishmael should be the continuator of the sacred line, and the inheritor of that blessing for mankind which had been secured to Abraham by covenant. I. For one thing, Ishmael was slave born. The children of a slave mother shared her condition, even when the father was a free man--indeed, though he were the master himself. In the absence of any issue by the free and proper wife, it is true that Ishmael could have inherited his father’ s wealth, just as, in the absence of any issue, Eliezer of Damascus might have done so. Inherently, however, he possessed no right of inheritance. So soon as a free-born son appeared, Ishmael sank to his mother’ s level. It is easy to see how unfit such an heir would have been to represent, at the very outset of a family history which was to be saturated throughout with symbolical meaning, the entire body of God’ s spiritual children, for whom the great blessing was ultimately destined. II. In the second place, God’ s covenant with Abraham’ s seed was one of gracious promise. By it, the Eternal and Omnipotent drew near again to sinful men, laden with spontaneous blessings, such as they themselves could neither win by force nor merit by virtue, but must expect to receive through the superhuman operations of God. The Promiser of such blessings must be also their Donor. The fulfilment of a Divine promise, whose characteristic is sovereign grace, could not lie within the sphere of man’ s natural ability, or what in Bible language is called “ flesh.” It lay outside that region altogether; in a redemptive, and therefore miraculous, interposition of God. Now it corresponded ill with an alliance like this, that the first to inherit and transmit its benefits or hopes to posterity should be one into whose origin there had entered so little faith, and so much fleshly policy and fleshly desire. (J. O. Dykes, DD.)The love of the worldly life Ishmael was born after the flesh; and he was first in order, as being “ born of blood, and of the will of the flesh, and of the will of man.” He was, nevertheless, a gift of God, and, perhaps, a gift of faith; but he was not the one to whom the promise was made. Ishmael, therefore, stands for the promise of this earth, of the world, and of this present life. I do not mean that he represents our sin, nor those evil passions which haunt and afflict us, nor the low, gross life of carnal men: for Abraham, his father, was a man of faith and a servant of righteousness before Ishmael was born; but he stands for the fair good promise of this earth, before a better thing is born in the soul. While the world lasts, it is the gift of God; for He created it, and “ the earth is the Lord’ s, and the fulness thereof.” Our desire for it, our love of it, our pleasure in it, are natural, and would not be subject to reproof, had we never known of another state and a higher life. And there is a time, in the history of God’ s servants, when they might fairly be likened to Abraham, content in Ishmael, and devoted to that child which Hagar bare to him. What Ishmael was to his father, such was once, to many a man and woman now consciously and resolutely alive in Christ, the first and native wish and passion of the undisciplined will, the first love of the mere worldly life. The child of the heart was there, beloved, and to all appearance, secure, yea, moreover, sufficient to every desire and wish. The thirteen years had established that dominion; and, in the still possession of that dear object of a natural desire, the conscience had grown torpid, and the earlier hours of life had slipped away. Consider if it be not so. The history of many a life, perhaps the history of every life led apart from God, is this: that some prevailing tendency, some dominant motive, exists there, having the influence and gentle lordship of a child of the heart, the offspring of the desire and will. Of offspring thus engendered, naught can come but anxiety and pain. Ishmael’ s pedigree was fated and banned from the very first; it is so with everything that springs out of the human heart without the prominent grace of God. Whenever a man permits some one desire to get the better of him, or, at least, to exert a wide and general influence over his actions; and when he finds, as the result, that he is growing nervous and uneasy, that a feverish solicitude pervades his thoughts, that he frets himself continually, that the dignity of a well-balanced character is slipping from him; or else, when it is come to this, that he feels as if with one deep draught of that soul desire, every day, he could be content to live on here, interminably; or when, for the want of such gratification, the day is tedious, and the hours are long, and hunger and thirst grow and burn within; when signs like these appear, he must be blind indeed who cannot read the story of his life; who knows not that he is fast in the world’ s net; that another Lord besides his own has dominion over him; that the fierce and untamed Ishmael is in his tent; that his life is bound up in a temporal promise, and that he has ceased to care for the promise of the world to come. So is it with you, who are not consciously and lovingly in Christ: and so was it once with you, who, now changed and altered from the pattern of your former selves, can yet look back upon days when you were wandering, and either thought wrongly, or thought not at all, of God. And here the allegory meets us once again, and shows the marvellous dealings of the Holy Ghost with the souls of those whom He brings forth and fixes in the Lord. As Ishmael represents the promise of the earth, so Isaac stands for the promise of heaven. The new promise comes, not in the natural course of things, not in the common order of this monotonous world, but in another way, known to God. Marked religious changes are sometimes the result of strange and bitter disappointment; but it is not always so. They often come, simply, of some word of the Lord, which carries a promise, and yet breaks in upon a repose in which we would fain have continued without even His most holy intrusion. The object proposed is above this world, and beyond it; faith discerns, resignation accepts, the “ old man” dies hard. Slowly and with reluctance hath many an one cast forth the bondwoman and her son, to give place to the intruder who “ cometh in the name of the Lord.” It should not be thus with reasonable men when they lay hold of the promises of God. Those promises are unearthly, distant, and somewhat shadowy; they are calculated, not to add a piquancy and zest to the banquet which we have already spread for ourselves, but to sweep all from the board and lay the table anew. They demand, on man’ s part, submission and resignation; they tell him that it is time to leave off playing with petty conceits, and that the hour has come to go to the rigorous school of Christ, where men may not seek their own, nor mind earthly things, but bend themselves bravely to duty, and let pleasure go for a time. Who can hear these things without trembling? Who can rebuke the rising wish that it might be otherwise? Who can wonder that men should try to keep as much of the old life as they can, when they attempt the higher life of grace? Such emotions appertain to that weakness of ours in which God’ s grace must be made perfect; and the victory is to be sought, by accepting what may look like a dubious favour and setting faith in its rightful lordship over sight. Then, if the trial seem too hard to bear, reflect once more upon the allegory; there is comfort in it, if you read it intelligently. Ishmael lived. The natural gifts and blessings of God are not destroyed by His supernatural graces: they are remanded to their own place, allowed to work out their determined ends, to yield increase after their proper law. Nothing can be lost forever, which God’ s grace can hallow; the Son of Man cometh to save, not to destroy; and that, in us, which God saw and pronounced to be good, when He created us, may be refined in fire, purified, and may be a part of our eternal treasure. (M. Dix, D. D.) Genesis 17:21 My covenant will I establish with Isaac Isaac, a type of Christ 1. He is born in a miraculous manner. He was the child given by promises, and came not in the ordinary course of nature. So Christ was long promised and miraculously born. 2. He was the son of the house, while all others were his servants. So the position of Christ in the heavenly household was made by His birth. No circumstances could alter His relationship to that household. He was there by a natural necessity. Others may come and go, but the Son abides. 3. He was the progenitor of a free race. Isaac was the son of the free woman, and the ancestor of a great and free people. Christ makes men free when they are born into the kingdom of God by His spirit, and thus belong to that holy nation whose children walk in perfect liberty. 4. He was the channel of blessing to all nations. Christ was the life and power which gave effect to that blessing. He was that blessing itself. Isaac, a type of the regenerate man 1. He was born by a distinct act of the will of God. So the regenerate man becomes God’ s child, not by the course of nature, but by a special grace. He is eminently born of God. 2. He was free born. So each child of God is made free from all bondage. He needs not the commands of law to compel him to obedience, for he obeys from love of his Father. Thus Isaac was the type of the evangelical dispensation, as Ishmael was that of the legal. Genesis 17:23-27 In the self-same day was Abraham circumcised, and Ishmael his son Obedience to the Divine voice I. PROMPT. 1. To delay is to despise God’ s authority. 2. It is safest to act upon moral impulses immediately. II. . God’ s will is both law and reason. III. . A particular and intense regard to God’ s known will is the essence of piety. (T. H. Leale.)Abraham’ s obedience to God’ s command There are three things in particular in the obedience of Abraham worthy of notice. 1. It was prompt. “ In the self-same day that God had spoken unto him,” the command was put in execution. This was “ making haste, and delaying not to keep His commandments.” To treat the Divine precept as matters of small importance, or to put off what is manifestly our duty to another time, is to trifle with supreme authority. So did not Abraham. 2. It was punctilious. The correspondence between the command of God and the obedience of His servant is minutely exact. The words of the former are, “ Thou shalt keep My covenant and thy seed after thee,. . .and he that is born in thy house, or bought with money of any stranger, which is not of thy seed.” With this agrees the account of the latter; “ In the self-same day was Abraham circumcised, and Ishmael his son; and all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.” A rigid regard to the revealed will of God enters deeply into true religion; that spirit which dispenses with it, though it may pass under the specious name of liberality, is antichristian. 3. Lastly: It was yielded in old age, when many would have pleaded off from engaging in anything new, or different from what they had before received; and when, as some think, it would be a further trial to his faith as to the fulfilment of the promise. “ Ninety-and-nine years old was Abraham when he was circumcised.” It is one of the temptations of old age to be tenacious of what we have believed and practised from our youth; to shut our eyes and ears against everything that may prove it to have been erroneous or defective, and to find excuses for being exempted from hard and dangerous duties. But Abraham to the last was ready to receive farther instruction, and to do as he was commanded, leaving consequences with God. This shows that the admonition to “ walk before Him, and be perfect,” had not been given him in vain. (A. Fuller.). Genesis 18:1-8 He took butter, and milk, and the calf which he had dressed, and set it before them The duty of hospitality I. As A COMMON DUTY. II. AS A DUTY OF PIETY. Thus viewed, all duties are ennobled. 1. In their form. 2. In their motive. 3. The best qualities of the soul are developed. III. As A DUTY WHICH IS OF BEYOND ITSELF, AS genius does not always know all it utters, so the faithful and loving heart cannot always relate what it holds. Such was the ease with Abraham in his history. His duty rapidly rises in the form and meaning of it. 1. He entertains men on the principles of common hospitality (Genesis 18:2). 2. He entertains angels. 3. He entertains God. (T. H. Leale.)A prelude to the Incarnation I. GOD APPEARS AS MAN, II. GOD PASSES THROUGH THE SAME AS MAN. The angel Jehovah performs human actions, and passes through human conditions. 1. He both speaks and listens to human words. This Divine visitor converses freely with Abraham, and listens to his offer of hospitality. So God manifest in our nature spoke with human lips, and heard through ears of flesh the voices of men. 2. He shares the common necessities of man. This Divine visitor has no real need for food and refreshment, and yet He partakes of them. Jesus, though He had no need of us in the greatness and independence of His majesty, yet took our infirmities and necessities upon Him. He lived amongst men, eating and drinking with them, and partaking of the shelter they offered. 3. As man He receives service from man. Jehovah, under the appearance of a man, partook of the food and of the hospitable services which Abraham offered. So Christ, in the days of His flesh, received the attentions of human kindness, shelter, food, comfort. He had special friends, such as those of the household of Bethany, which He loved so well. He was grateful for every act of kindness done to Him. III. GOD IS ONLY BY THE MIND. (T. H.Leale,)The Divine guest There is no doubt as to the august character of one of the three who, on that memorable afternoon, when every living thing was seeking shelter during the heat of the day, visited the tent of the patriarch (see Genesis 18:1-10). It was thus that the Son of God anticipated His Incarnation; and was found in fashion as a man before He became flesh. He loved to come incognito into the homes of those He cherished as His friends, even before He came across the slopes of Olivet to make His home in the favoured cottage, where His spirit rested from the din of the great city, and girded itself for the cross and the tomb. I. ABRAHAM TREATED HIS WITH TRUE EASTERN . II. MAY IT NOT BE THAT CHRIST COMES TO US OFTEN IN THE GUISE OF A ? Does He not test us thus? Of course if He were to come in His manifested splendour as the Son of the Highest, every one would receive Him, and provide Him with sumptuous hospitality. But this would not reveal our true character. And so He comes to us as a wayfaring man, hungry and athirst; or as a stranger, naked and sick. Those that are akin to Him will show Him mercy, in whatsoever disguise He comes, though they recognize Him not, and will be surprised to learn that they ever ministered to Him. Those, on the other hand, who are not really His, will fail to discern Him; will let Him go unhelped away; and will wake up to find that “ inasmuch as they did it not to one of the least of these, they did it not to Him.” III. GOD NEVER LEAVES IN OUR DEBT. He takes care to pay for His entertainment, royally and divinely. (F. B. Meyer, B. A.)The advent in the theophany I. GOD VISITS HIS . II. GOD VISITS HIS IN HUMAN FORM. III. GOD VISITS HIS . IV. GOD VISITS HIS IN . V GOD VISITS HIS AT PERIODS. VI. WHEN GOD VISITS HIS. , HE WILL BE BEST IN THE OF THE DUTIES. (W. F. Adeney, M. A.)Abraham’ s celestial visitors Lessons to be learned. I. TO . II. FAITH IN THE OF GOD. III. THAT THERE IS A BETWEEN OUR SINS. Want of trust, such as Sarah showed, necessarily leads to want of courage, and want of courage is the ready cause of want of truth. Let us avoid the first steps to evil. IV. THE SIN OR OF ANY ACTION DEPENDS UPON MOTIVES. Abraham laughed with joy, Sarah from incredulity. An action commendable in the one, was sinful in the other. V. THE AND OF GOD. VI. THE OF PRAYER. VII. THAT FOR THE ELECT’ S SAKE THE DAYS OF EVIL ARE OFTEN OR . Great leaders produce great causes, as much as great causes produce great leaders. VIII. NOW , AS , GOD VISITS HIS PEOPLE. (Homilist.)Mysterious visitors I. THE GUESTS. II. THE PROMISE. To believe God’ s word is the path to blessing. III. THE SECRET. (W. S. Smith, B. D.)The coming of God, and the welcome of man As the ruin of man consisted in his estrangement from God, so his restoration to eternal life consists in his return into the light of God’ s presence. The Divine enlightenment of man is the glory or manifestation of God. The history of the spiritual revivals in the patriarchal and Jewish churches was the history of the renewed manifestations of God’ s countenance. The theophanies witnessed by the patriarchs, Abraham, Isaac, and Jacob, gave to them the inspiration of life. But in the fulness of time, in the Incarnation, God who appeared in passing visions to the patriarchs, and shone between the cherubims in the mystery of the holy of holies, manifested Himself in the flesh and blood of the second Adam: “ The Word was made flesh and dwelt among us.” Thus, “ God manifest in the flesh” in Christ Jesus, is the life of humanity. To behold Him with the eye of the soul is to have the life of the soul. The conditions upon which God permits men to realize the blessed influences of His presence, are to-day exactly the same as they were three thousand years ago, when the “ Father of the Faithful” recognized His nearness on the plains of Mamre. The form of this narrative, which records that manifestation of God, embodies everlasting principles which can never pass away. For our instruction it tells us how the “ Father of the Faithful” welcomed the approach of God to his soul. Let us dwell, for our learning-- I. Upon THE MODE IN WHICH THE DIVINE LIFE THE MAN. “ The Lord appeared unto him” . . . “ Lo, three men stood by him.” 1. The mode in which the Divine Life manifested His presence to the patriarch, as recorded in this passage, is regarded by the Church as an adumbration of the fundamental doctrine of the Christian verity, that we worship the Unity in Trinity, and the Trinity in Unity. This passage is accordingly appointed to be read on the festival of the Trinity. The words, “ The Lord appeared unto him,” give expression to the Unity of the Divine life. The words that describe the forms of the vision in which God manifested Himself to the soul of the man, “ Lo, three men stood by him,” express the other aspect of this great mystery, and teach us to think of Three Persons existing within the One Essence of God. St. John the Divine, in his book of Revelation, has been inspired by God to use words which may enable us by analogy to form some faint conception of the relations eternally existing between the three Persons in the Godhead. He illustrates those relations by teaching us to think of the Three Persons in the One Godhead, as we think of the three divisions of one time. Now, the past in time presents itself to our minds as the fountain and origin out of which the present is for ever being born, and out of which the future is for ever destined to proceed. The present, in which we have our being, is for ever departing from us, in order to return into the bosom of that past out of which it came, and in which it dwells. The future comes to us for ever, sent by the departed present, and coming, when it comes, in the name of the present. Our only existence is for ever dependent upon our standing-place in the present. It is our communion, or participation of the present, that enables us to look back, and to remember the past out of which we have come. It is by virtue of our standing on the rock of the present, that we can look forward to the future which it is about to send to us. In the same manner we think of God the Father as the fountain of being, who hath created us, and to whom we look back, seeking the knowledge of our destiny in His creative purpose. So St. John represents the Father as “ Holy” . . . “ Lord God Almighty that was.” We think of the Son as the Ever Present Life, who gives to us our standing in existence. “ He that hath the Son hath life; and he that hath not the Son of God hath not life.” As we go back into the past, by standing in the present, so we can only come to the Father through the Son. He for ever says, “ No man cometh unto the Father but by Me.” Likewise, as the present leads on to the future, so the Son sends to us--proceeding from the Father and Himself--the Holy Ghost. The “ Holy Lord God Almighty that is,” departs and intercedes to send to us the “ Holy Lord God Almighty that is to come.” Furthermore, although we necessarily think of time as presenting itself to our consciousness in these three forms, we nevertheless think of it as one in itself. The past, the present, and the future, are not three, but one time. II. THE MANNER IN WHICH THE FATHER OF THE THE OF GOD. Let us proceed to dwell upon the characteristics that marked the spiritual attitude of Abraham in welcoming the Divine vision. 1. We may, perhaps, infer from these opening words, “ He lift up his eyes and looked,” the very simple, but very necessary, lesson that the presence of God cannot be realized, unless the soul of man directs its gaze above the objects of the sensual, earthly life. There are men who never rise in thought or feeling above the low level of earthly, transitory interests: that plain upon which are built the habitations that are doomed to crumble into dust The prayerless, thoughtless, sensual, earthly-minded man, cannot realize the presence of the Most High. The splendour of the Triune Majesty never dawns upon the eye of the soul that is engrossed in earthly things. Let no one expect to be partakers of Abraham’ s lofty experiences, unless he strives to follow Abraham’ s example, and to direct the aspirations of his soul upward. 2. We may also learn from this passage the well-known but frequently neglected truth, that there must be an effort of the soul to go forth, as it were, out of the habits of self, to meet the Divine life that comes near. Such seems to be the significance of the very simple but very deep words, “ He ran to meet them from the tent door.” The neglect of this truth has doomed many souls to long darkness and exclusion from the presence of God. Man must use the freedom of his will to go forth to meet the coming of God. There are some who have been misled by the influence of false teaching to ignore this great truth. They have reasoned in their hearts, saying, “ If I am chosen and predestined to realize the blessed sight of God’ s countenance, He will, in His good time, make an irresistible approach to my soul, and force His Divine presence into the innermost chambers of my being. It is not necessary that I should use that power of will which I have received, in order to go forth to meet Him, who will come, or not come, to me according to His own good pleasure and eternal decree.” Man cannot by his own will cause God to be either present or absent from His sanctuary and throne of grace. “ His tabernacle is with men.” But man can neglect to fulfil those conditions upon which God’ s presence can be realized by his own soul. By sloth, prayerlessness, and apathy, he can remain beneath the shadow of his earthly tent, and lose the vision of God, because he will neither lift up his eyes, nor go forth to meet Him. 3. The attitude of the patriarch in welcoming the Divine presence teaches us another lesson, viz., the spiritual necessity of humility as a condition of obtaining a clear and near vision of God. The law of reverential humility is binding upon the human soul, and has its original sanction in the majesty of God. The self-confident, arrogant, proud man, transgresses one of the laws that regulate his relation to the majesty of God, and is inevitably removed in spirit to a distance from the throne of God. He loses the faculty of realizing the Divine presence. The physical philosopher who proposes to approach the throne of grace, not as a humble suppliant, but as an irreverent experimentalist, asking for a sign of his own choosing, ignores the elementary truths of the relation existing between the King and the subject. He would acknowledge that for the successful performance of physical experiments, it is necessary to comply with all the known physical conditions. The laboratory of spiritual truth has its conditions. One of those conditions is that it must be pervaded in all its parts by the atmosphere of reverence. God will not reveal the light of His presence to man, however eagerly he may run forth to seek it, until he has learnt to recognize the weakness, the littleness, the unworthiness of his own being before the majesty of the most High. The patriarch’ s obedience to this law of spiritual insight is simply expressed in the words, “ He bowed himself towards the ground.” 4. The next clause in the text gives expression to the deep truth, that man cannot realize the blessedness of the Divine presence, without an earnest effort to give depth and permanency to his religious impressions. The Divine forms that came to Abraham doubtless passed over the plains of Mamre. They drew nigh to other tents, but those who dwelt beneath their covering realized not the blessedness of their approach, because they fulfilled not the conditions upon which it could be known. The high aspiration, the earnest inquiry, the spirit of reverence, were found only in the Father of the Faithful. The chosen patriarch fulfilled one other condition, without which souls cannot attain unto the clear vision of God. He had the grace of spiritual perseverance. He was not content to permit the truth that had poured its bright beams into his soul to pass away. He sought to deepen the Divine impressions received, and to make them permanent. Such is the significance of the prayer: “ My Lord, if now I have found favour in Thy sight, pass not away, I pray Thee, from Thy servant.” In all the ages, the true children of Abraham are marked by this spirit of earnest perseverance, which seeks to deepen the experience of the soul. The dwellers in the tents of the world have not this characteristic. To them God draws near, but they never invite Him to stay. They seek to obliterate the impression at once; and in the angry impatience of a soul that will not give place, even for a moment, to the presence of the Divine life, that rebukes its own baseness, cry out, “ What have we to do with Thee?. . . Art Thou come hither to torment us before the time?” There are others who welcome the Divine presence for a brief moment, but soon grow weary of its influence. In the church, or in some hour when the heart has been softened into sensibility by some sorrow or joy, they obtain a passing glimpse of the Divine life. The blessed experience of God’ s abiding presence is only known by them who, in the spirit of the patriarch, seek by prayer to make the vision lasting. We must learn to pray, as true sons of Abraham, and loving disciples of our risen Lord, in the journey of life, “ Abide with us.” “ My Lord, if I have found favour in Thy sight, pass not away, I pray Thee, from Thy servant.” 5. The next clause in the text, “ Let a little water, I pray you, be fetched, and wash your feet,” doubtless gives expression to a deep and everlasting spiritual truth. What is the condition, essential to the entertainment of the Divine life, expressed in these words? They teach us that, in order to welcome the Divine life in its approach, the soul must apply to the forms in which it vouchsafes to dwell, the element of purification here represented by the water. We fetch fresh draughts of the cleansing influences that stream from the cross of Christ, and strive to welcome the life of God to abide with us, by washing away the dust that defiles the forms in which it vouchsafes to dwell. This is an everlasting condition, binding upon every son of Abraham. God will not dwell with us, and manifest the blessed light of His countenance to our souls, unless we seek to cleanse our walk in life. The dust of earth that clings to us unwashed away by the waters of grace; the unconfessed, unrepented, unforsaken sins, will make us utterly incapable of realizing the Divine life. 6. Another essential condition which man must fulfil in order to realize the blessed consciousness of God’ s presence, is expressed in these words addressed to the Divine forms: “ Rest yourselves under the tree.” What is the spiritual truth conveyed in these words? They teach us that there must be in human life hours of rest and calm meditation, in order to ensure the enjoyment of the Divine presence. The hours taken from the world and spent in Divine worship, in the calm peace of the church; the hours in which the soul enters into the closet, shuts the door, and prays to the Father which is in secret, are the hours in which man rises into the realization of the eternal life. 7. The last act in the patriarch’ s welcome of the Divine presence is described in these words: “ I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on; for therefore are ye come to your servant. And they said, So do, as thou hast said.” The man is here permitted to offer unto the Creator of His own creatures in order to welcome His presence. Man is hero represented as offering gifts to sustain the forms of the Divine life, and his offering is approved and accepted as a part of the welcome which he was bound to give. Such is the duty that rests upon man for ever. His services in themselves are of no value. His prayers, worship, alms, oblations--these are nothing in themselves. But they must be offered as expressions of loving welcome to the presence of God. If they are withheld, God will not lift up the light of His countenance upon the soul. The welcome which the human soul offers to God, finds its full expression in the holy eucharist. This vision of God brought with it to Abraham special blessings. He was inspired to look forward to endless life, typified in the supernatural birth of Isaac; and to realize the doom of the lost souls, typified in the destruction of the cities of the plain. Such are for ever the fruits of the knowledge of God. It shows man the ways of life and death. If we would attain unto the blessedness of God’ s realized presence, we must remember that the conditions to be fulfilled are the same as they were thousands of years ago on the plain of Mamre. (H. T.Edwards, M. A.)Abraham, the friend of God I. THE VISIT. 1. Abraham’ s hospitality. 2. God’ s gracious acceptance. A singular instance of Divine condescension--the only recorded instance of the kind before the Incarnation. II. THE . In the progress of the interview, as well as in its commencement, the Lord treats Abraham as a friend. 1. He converses with him familiarly, putting to him a question which no stranger in the East would reckon himself entitled to put. He inquires into his household matters, and asks after Sarah, his wife (Genesis 18:9). 2. Then in the pains He takes, by reiterated assurances, to confirm the faith of Abraham and to overcome the unbelief of Sarah--in the tone of His simple appeal to Divine omnipotence as an answer to every doubt, “ Is anything too hard for the Lord?” --and in His mild but searching reproof of the dissimulation to which the fear of detection led Sarah, “ Nay, but thou didst laugh,” --in all this, does it not almost seem as if by anticipation we saw Jesus in the midst of His disciples, stretching forth His hand to catch the trembling Peter on the waters, “ O thou of little faith, wherefore didst thou doubt?” or, after the denial, turning to look on Peter, so as to melt his soul to penitence and love! 3. It is chiefly, however, in the close of this interview that Abraham is treated by God as His friend; being, as it were, admitted into His deliberations, and consulted in regard to what He is about to do. III. THE AND . 1. The Lord refers to the honour or privilege already granted to Abraham, as a reason for having no concealment from Him now (Genesis 18:18). 2. The Lord, in communicating His purpose to Abraham His friend, refers not only to the high honour and privilege which that relation implies, but also to its great responsibility (Genesis 18:19). IV. THE LIBERTY OF . 1. There is no attempt here to pry into the secret things which belong to the Lord our God (Deuteronomy 29:29); no idea of meddling with the purposes or decrees of election, which the Lord reserves exclusively to Himself. 2. Nor in this pleading does Abraham arrogate anything to himself. He has boldness and access, with confidence, by the faith of Jesus. He has liberty to converse with God as a friend, to give utterance to his feelings and desires before Him, to represent his own case and the case of every one for whom he cares; and not for himself only, but for others, yea, indeed for all, to invoke the name of Him whose memorial to all generations is this: “ The Lord, the Lord God merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty” Exodus 34:6-7). 3. Abraham’ s expostulation, accordingly, proceeds upon this name of the Lord, or in other words, upon the known and revealed principles of the Divine administration. Aspiring to no acquaintance with the secret decrees of God, and standing upon no claim of merit in himself, he has still warrant enough for all the earnestness of this intercessory pleading, in that broad general aspect of the character and moral government of God, to which he expressly refers. For he knows God as the just God and the Saviour; and on this twofold view of the ways of God he builds his argument in his intercessory prayer. 4. Such is the principle of Abraham’ s intercession for Sodom. And as it is founded on a right understanding of the nature and design of God’ s moral government of the world, in this dispensation of long-suffering patience, subordinate to a dispensation of grace, and preparatory to a dispensation of judgment, so it is combined with a spirit of entire submission to the Divine sovereignty. (S. R. Candlish, D. D.)Hospitality Consider this virtue in-- I. Its source: a kind and generous heart. II. Its attendant qualities. 1. Prompt. 2. Admitting of no refusal. 3. Unsparing. III. The esteem in which it is held. It is-- 1. Pleasing to man. 2. Approved of by God. IV. The reward which it brings. 1. An angel may be entertained unawares. 2. Gratitude in its object is but natural to expect. (J. H. Jones.)Abraham’ s hospitality One thinking of these words of Abraham more seriously, “ If I have found favour,” &c., noteth by them, that when one cometh to us to whom we may do good, we, rather than he, receive a benefit, for the poor man peradventure receiveth of us a penny, and we of the Lord an hundredfold, and eternal life also. Whether had Elias the better that received a cake, or the widow that by him received such comfort? How, then, may the true consideration hereof quicken us in all charitable and merciful actions towards our brethren distressed, and needing our pity and comfort? (Bp. Babington.)The trite hospitality In that he nameth a morsel of bread, and yet performed better, we see the antiquity of this modesty, that of a man’ s own things he should speak with least. So use we to invite men to a pittance, or to some particular morsel, when yet we intend somewhat better. But whatsoever Abraham made ready, was all but moderate, in comparison of that ungodly excess that some now use, rather to show their own pride, than to welcome the guest. True welcome never consisted in meats and drinks, and multitude of dishes, but in that affection of an inward heart, which truly hath appeared in a cup of water, where better ability wanted, and which passeth all dishes and meats under the sun. (Bp. Babington.)Hospitality Some years ago a pious widow in America, who was reduced to great poverty, had just placed the last smoked herring on her table to supply her hunger and that of her children, when a rap was heard at the door, and a stranger solicited a lodging and a morsel of food, saying that he had not tasted food for twenty-four hours. The widow did not hesitate, but offered a share to the stranger, saying, “ We shall not be forsaken, or suffer deeper for an act of charity.” The traveller drew near the table; but when he saw the scanty fare, filled with astonishment, he said, “ And is this all your store? And do you offer a share to one you do not know? Then I never saw charity before! But, madam, do you not wrong your children by giving a part of your last morsel to a stranger?” “ Ah,” said the widow, weeping, “ I have a boy, a darling son, somewhere on the face of the wide world, unless heaven has taken him away; and I only act towards you as I would that others should act towards him. God, who sent manna from heaven, can provide for us as He did for Israel; and how should I this night offend Him, if my son should be a wanderer, destitute as you, and He should have provided for him a home, even as poor as this, were I to turn you unrelieved away?” The widow stopped, and the stranger, springing from his seat, clasped her in his arms. “ God indeed has provided just such a home for your wandering son, and has given him wealth to reward the goodness of his benefactress. My mother! O my mother!” It was indeed her long-lost son returned from India. He had chosen this way to surprise his family, and certainly not very wisely. But never was surprise more complete, or more joyful. He was able to make the family comfortable, which he immediately did. The mother lived for some years longer in the enjoyment of plenty. Genesis 18:9-15 Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, Which am old?--The conflict between fear and faith I. THE THINGS SO FAITH ARE OF RELIEF. 1. It is necessary that faith should be thus tried by difficulty. 2. We must be cast entirely upon the word of God. II. FAITH MAY, FOR A WHILE, BE QUITE BY FEAR (Genesis 18:15). 1. In sincere souls this condition is only momentary. 2. To accept God at His word would save us from all foolish wonder. III. GOD GRANTS POWER TO THE FEAR. If only faith is real at bottom and in any way lays hold upon God, He will pardon its infirmities and repair its weaknesses. This He did in Sarah’ s case. 1. By mild reproof. 2. By recognizing the good which is mixed up with our infirmity. 3. By repeating His promises. 4. By casting us upon His own omnipotence (Genesis 18:14). (T. H.Leale.)Lessons 1. Gracious hospitality hath sweet returns from God as acceptance with Him. 2. Known to God are souls who entertain Him, better than He is known to them. Where is Sarah? 3. God calleth for the woman to be sharer in the promise with the man. 4. It is good to be at hand, near to God in our places, when promises are given out (Genesis 18:9). 5. God labours to put believing souls above all doubts concerning His promise. 6. God is punctual in His own time to perform His promise. 7. God will keep His saints alive to see the good which He promiseth them. 8. Weak saints may receive promises with their ears, and yet not believe nor digest them (Genesis 18:10). 9. Sensible objections may puzzle the weak faith of God’ s servants Genesis 18:11). 10. Weakness of faith and strength of sense may make saints despise the promise, 11. Nature’ s defects are apt to question the power of God to help them. (G. Hughes, B. D.)Lessons 1. God takes notice of the unbelief of saints, in word, and deed, to reprove them. Jehovah said, &c. 2. Good works toward God do not excuse from unbelief of His promises. Sarah’ s feast stops not God’ s mouth against sin. 3. Husbands should hear God’ s complaints of their wives to amend them, so Abraham did. 4. God is displeased to have objections from sense set up against His promise (Genesis 18:13). 5. God is absolutely able to do anything what He please in heaven or earth. 6. God proposeth His absolute power for faith to rest on against all sensible objections. 7. God’ s promise is joined with His power to take of weak souls from sinful doubting. 8. God tenders the weak in faith, and doubleth His promise for their support (Genesis 18:14). 9. Saints weak in faith, may be so overtaken as to seek to hide one sin by another. 10. Guilt and fear may lead souls to such transgression. 11. God will make His servants own their iniquities, though through weakness they had denied them. 12. God will be gracious to His saints in making them know their sins (Genesis 18:15). (G. Hughes, B. D.)Sarah’ s sin I. HER . II. HER UNTRUTH. God’ s promise treated with incredulity Sarah does not appear to have been by any means a blameless character. Her conduct towards Hagar showed us that she was a woman capable of generous impulses, but not of the strain of continued magnanimous conduct. She was capable of yielding her wifely rights on the impulse of the brilliant scheme that had struck her, but like many other persons who can begin a magnanimous or generous course of conduct, she could not follow it up to the end, but failed disgracefully in her conduct towards her rival. So now again she betrays characteristic weakness. When the strangers came to Abraham’ s tent, and announced that she was to become a mother, she smiled in superior, self-assured, woman’ s wisdom. When the promise threatened no longer to hover over her household as a m ere sublime and exalting idea which serves its purpose if it keep them in mind that God has spoken to them, but to take place now among the actualities of daily occurrence, she hails this announcement with a laugh of total incredulity. Whatever she had made of God’ s word, she had not thought it was really and veritably to come to pass; she smiled at the simplicity which could speak of such an unheard-of thing. This is true to human nature. It reminds you how you have dealt with God’ s promises--nay, with God’ s commandments--when they offered to make room for themselves in the everyday life of which you are masters, every detail of which you have arranged, seeming to know absolutely the laws and principles on which your particular line of life must be carried on. Have you never smiled at the simplicity which could set about making actual, about carrying out in practical life, in society, in work, in business, those thoughts, feelings and purposes, which God’ s promises beget? Sarah did not laugh outright, but smiled behind the Lord; she did not mock Him to His face, but let the compassionate expression pass over her face with which we listen to the glowing hopes of the young enthusiast who does not know the world. Have we not often put aside God’ s voice precisely thus; saying within us, We know what kind of things can be done by us and others and what need not be attempted; we know what kind of frailties in social intercourse we must put up with, and not seek to amend; what kind of practices it is vain to think of abolishing; we know what use to make of God’ s promise and what use not to make of it; how far to trust it, and how far to give greater weight to our knowledge of the world and our natural prudence and sense? Does not our faith, like Sarah’ s, vary in proportion as the promise to be believed is unpractical? If the promise seems wholly to concern future things, we cordially and devoutly assent; but if we are asked to believe that God intends within the year to do so-and-so, if we are asked to believe that the result of God’ s promise will be found taking a substantial place among the results of our own efforts--then the derisive smile of Sarah forms on our face. (M. Dods, D. D.) Genesis 18:16-18 And the Lord said, Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?-- The secret of the Lord with Abraham God communicates Himself, and the knowledge of His ways and designs, to His faithful ones. There was a special propriety for this mode of dealing with His servant Abraham. Consider this-- I. As ONE OF THE OF GOD’ S WITH HIM. Communication of secrets is one of the special privileges of friendship. Where we trust our secrets the intimacy must be very close, and the confidence of love very great. God imparted to His friend Abraham a twofold secret. 1. The secret of loving intercourse. 2. The secret of His purposes. II. AS UPON HIS DESTINY AND . Abraham was not only a saint, but also a representative man, through whom God intended to convey great blessings to mankind. He was the human foundation upon which God’ s most gracious purposes concerning the race were to he erected. The friendship of God with him, therefore, is to be considered-- 1. With regard to his destiny. God had known him, that is, determined him for a purpose. (1) Political. He was to “ become a great and mighty nation” (Genesis 18:18). (2) Religious. Abraham was to be the founder not only of a great but of a holy nation. 2. With regard to his personal character, God knew that Abraham was a righteous man, and that he would be just and upright in the government of his family, bringing them up in the fear and love of Himself. So would they enjoy the benefits of the covenant of grace, and avoid the doom of the wicked. (T. H. Leale)The friend of God I. WE ARE TO PONDER THIS MOST SCENE. In it we shall find three leading acts. 1. The condescending visit of God to Abraham. (1) The Lord appeared to him in the form of a man. (2) The Lord suffered Himself to be a guest at Abraham’ s table. (3) One main object of the visit was to evoke faith in the heart of Sarah; without which the promise could not have been fulfilled. 2. The revelation of the Lord’ s purpose to Abraham (Genesis 18:16-22). 3. Abraham interceding for Sodom (Genesis 18:23-33). II. APPLY TO . As Abraham’ s spiritual seed, we are called to be friends of God. 1. Jesus calls us His friends (see John 15:15). 2. Jesus manifests Himself to us as He does not to the world. Certainly, this is an inward and spiritual manifestation; but it is not less real or delightful than that vouchsafed to Abraham. 3. He condescends to be refreshed by us. When we do His will, and offer Him praise, He sees of the travail of His soul, and is satisfied. He sups with us. 4. He reveals to us His secret. This relates to His second coming, to the destruction of the world, and the final overthrow of the ungodly. The fate of Sodom represents that of all the earth. 5. We are permitted to intercede for others. (The Congregational Pulpit.)God’ s reasons for revealing His intentions to Abraham 1. The importance of his character. He was not only the friend of God, but the father of “ a great nation,” in which God would have a special interest, and through which “ all other nations should be blessed.” Let him be in the secret. 2. The good use he would make of it. Being previously disclosed to him, he would be the more deeply impressed by it: and according to his tried and approved conduct as the head of a family, would be concerned to impart it as a warning to his posterity in all future ages. As the wicked extract ill from good, so the righteous will extract good from ill Sodom’ s destruction shall turn to Abraham’ s salvation: the monument of just vengeance against their crimes shall be of perpetual use to him and his posterity, and contribute even to the “ bringing of that good upon them, which the Lord had spoken concerning them. (A. Fuller.) Genesis 18:19 For I know him, that he will command his children and his household after him Family religion I. THE LIGHT IN WHICH ABRAHAM APPEARS IN THIS PASSAGE; AND HOW HE WAS FOR THE DUTY HERE TO HIM. 1. A man of knowledge. 2. A man of piety. 3. A man of virtue. 4. A man of authority. 5. A man of fidelity. 6. A man of diligence. II. THE NATURE OF THIS DUTY; OR HIS FOR THE GOOD OF HIS FAMILY. 1. He not only prayed with and before his family, but interceded for them as a priest. 2. He was a prophet in his family. 3. He was a king in his house, and used authority. III. HOW IT WAS TO GOD, AND THE BLESSED THEREOF TO ABRAHAM AND HIS FAMILY. Observe--The reason why God would hide nothing from Abraham. “ For I know him,” &c. Abraham was communicative of his knowledge, and improved it to the good of those under his care, and therefore God resolved to make communications to him. The way to the accomplishment of God’ s promises: “ That the Lord may bring upon Abraham that which He hath spoken of him.” Family-blessings arise from family religion;--temperance, frugality, industry, discretion--peace, quietness, love, harmony--the favour, protection, and care of God; His direction and aid--all necessaries (Psalms 37:25; Matthew 6:33)--prosperity, as far as will be good for us, and our families. (J. Benson, D. D.)The parental empire The text implies-- I. THAT A PARENT IS WITH REGAL . II. THAT A PARENT’ S IS TO BE WIELDED IN TO THE DIVINE. III. THAT A PARENT WHO THUS WIELDS HIS ENSURES THE OF THE DIVINE PROMISE IN HIS . (Homilist.)Lessons 1. God’ s knowledge of souls giveth them capacity of receiving his revelations. The knowledge of His election and approbation. 2. God’ s knowledge determines souls unto duty and doth commend them for it, so it did to Abraham. 3. God’ s known ones will command for God all within their power. 4. Children and servants are to be commanded by God’ s approved rulers to keep close to His way. 5. Saints known of God will take care for their seed to serve God after their departure. Succeeding generations are their care. 6. The commands of godly fathers and governors are answered fruitfully where God knoweth souls. 7. Keeping the way of Jehovah and doing justice are inseparably enjoined and performed. 8. Such souls are fittest to receive discoveries of God’ s purposed judgments, who make the best use of them. 9. The full accomplishment of all promises in Christ are the consequents of duty, caused by them. 10. God will bring home all the good promised in Christ unto His covenant ones. 11. God will not hide any thing that is good from the people of His promise; He showeth evil to avoid it. 12. What God hath vouchsafed and spoken to Abram hath always been with respect unto His Church’ s good. So in this case to the Church in his family (Genesis 18:19). (G. Hughes, B. D.)Parental government of a family I. We are to consider, WHO THEY ARE THAT COMPOSE A FAMILY. Some families are smaller, and some are larger than others. Families are usually composed of parents and their children, which are sometimes less, and sometimes more numerous. But parents may have other children and youths committed to their care and instruction, and those equally belong to their family. Besides their own and other children, they may have those whom they employ in their service, and who reside in their house; and these all belong to their family. They may also have some persons whom they invite to reside with them gratuitously. These likewise belong to the family. In a word, all whom they permit to enter under their roof for pleasure, entertainment, protection, or relief, belong to their family for the time being. Parents are heads of their families, whether larger or smaller, and whether they are composed of persons of different ages, characters and conditions, or not. Their parental authority extends to every individual of their family. II. WHAT IS IMPLIED IN , OR WHAT IT GIVES PARENTS A RIGHT TO DO IN RESPECT TO THEIR AND . And here it may be observed-- 1. That it gives them the right of dedicating them to God. 2. Parental authority gives parents the right of instructing their children, as well as the right of devoting them to God. 3. Parental authority gives parents a right to restrain, as well as to instruct their children and households. Children and youth are naturally inclined to vanity and vice, from which they need to be guarded and restrained, not only by instruction, admonition and advice, but by proper authority. III. THE OF . This will appear, if we consider the great and happy consequences which family government tends to promote. 1. Family government directly tends to promote family religion. 2. The proper exercise of parental authority is highly important, as it tends to propagate religion from generation to generation, throughout the world. 3. The proper exercise of parental authority directly tends to promote both temporal and spiritual prosperity. Improvement-- 1. If it be so important, as has been said, that parents should properly exercise parental authority over their children and households, then it is highly important that they themselves should be pious. 2. If it be so important that parents should duly exercise their parental authority over their children and households, as has been said, then they are entirely inexcusable and guilty, if they neglect to do it. 3. If the proper exercise of parental authority be so important as has been said, in order to promote and perpetuate religion, then we may discover the primary cause of the declension of religion in any place where it has prevailed and flourished. It must be primarily and principally owing to the neglect of parents in exercising their parental authority over their children and households. 4. If the proper exercise of parental authority be so important, as has been said, to promote and perpetuate religion, then we may discover the primary cause of the prevalence of religious errors at this day in this land. 5. We learn from this subject, to whom it primarily and principally belongs to bring about a reformation in piety and virtue. It certainly belongs to parents in particular. And is there a pious or sober parent, who will not acknowledge that a reformation is necessary? (N. Emmons, D. D.)Family training I. WE SEE THE HIGH VALUE GOD PLACES ON EARLY . Children and servants are both to be brought under religious influence. II. WE SEE THAT GOD NOTICES HOW IS CARRIED ON. God could trust Abraham. He would “ command,” not in dictatorial tones of tyrant, but by power of consistent life. Devout advice. Gentle firmness. III. WE SEE THAT GOD MADE THE OF ON THE OF DUTY. (F. Hastings.)Christian culture I. The first duty of the head towards his household, relates to the DAILY WORSHIP of God. II. . III. FAMILY . (The Homiletic Review.)Religion in the family WHAT ARE THE OF WHICH THIS IS ? 1. Every parent or guardian of a family is in duty hound to maintain proper domestic government. 2. The religious education of the family properly devolves upon the parent. 3. God must be worshipped in the family. 4. Religion in the family will be discovered in the exemplification of the Christian temper. II. We come to consider THE BLESSED RESULTS THAT ATTEND IN THE FAMILY. The personal benefits, we apprehend, will be considerable; but we purpose to consider the relative advantages of religion in the family. 1. The conduct we have described will have an important bearing on the domestics, as to their future character and final destiny. 2. Your piety as parents will have an important bearing on the peace and happiness of the family. “ Behold how good and how pleasant it is for brethren to dwell together in unity!” 3. You may further consider that your religion in the family has an important bearing on society. Society is becoming increasingly corrupt--the rising race threaten to outdo their parents in crime; iniquity abounds. The want of religion in the heads of households has contributed in no small degree to this growing deterioration. (John Williams.)The true principle of education I. Now, you should observe THE OF THE , “ I KNOW HIM THAT HE WILL COMMAND HIS AND HIS AFTER HIM.” Such an expression seems to imply that there is no tendency in children to walk in the right way. They have to be dealt with in the way of command--as though, if left to themselves, the almost certainty is that they will walk in the wrong. And this is a great though melancholy truth never to be lost sight of, in our reasonings upon man and religion. And the moment it is proved that children are given into our keeping with a tendency to evil, we are bound to consider that it rests with ourselves to counteract evil tendencies, just as though it were wholly dependent on us whether they should grow up into the righteous or the unrighteous. Let us learn from every instance of stubbornness in children, from every outbreak of passion, from every spiteful action, from every petty quarrel, that we are in boyhood the very miniatures of what we should all be in manhood, if it were not for the grace of God, and that therefore, in dealing with a child, we have not to deal with unoccupied soil, but with soil already impregnated with the seeds of moral evil; and, oh! let this knowledge persuade us of the importance of the duty, and also of the difficulty of thoroughly following the example of Abraham, of whom God could say--“ I know him that he will command his children and his household after him. But here we come to a most important question, as to the manner in which the example may most efficiently be copied. We have a thorough belief that the great secret of training lies in the always regarding the child as immortal. The moment that this is kept out of sight we scheme and arrange as though the child had to live only upon earth, and then our plans not being commensurate with the vastness of their object will necessarily be inadequate to the securing its good. Educate on the principle that you educate for eternity, otherwise it is impossible to produce a beneficial result. If it be a sound maxim, and sound it must be, for Christ Himself delivered it, that the direct way of obtaining such things as are good for us upon earth is to “ seek first the kingdom of God and His righteousness,” what is it but the carrying this maxim into the business of education to count that the best mode of improving the mind, of forming the manners, and of fitting for a profession, is never to suffer the present world to keep the next out of sight, to draw every motive from eternity, and to make every pursuit terminate in God? Only remember, that in carrying out any theory of religious education, far more will depend on example than on precept. II. But we come now to consider THE PROMISE WHICH IS IN OUR TEXT, AND WHICH MAY SERVE TO US IN OUR TO COPY THE ’ S EXAMPLE. “ They shall keep the way of the Lord, to do justice and judgment.” But do children who have been rightly trained always turn out well? When you come to think on what right training is, a system of example as well as of precept, you must assuredly see how likely it is that the best training has been defective--that even parents who have taken most pains have failed in thoroughly educating their children for God; and of course it is vain to urge that the Divine promise has not been accomplished, so long as there could be doubt as to whether the condition on which it is made has been rigidly complied with. But having delivered this caution, we may proceed to state our thorough conviction, that when parents have done their best to bring up their children in the fear of the Lord, the almost invariable result is, that, sooner or later, these children become what they have wished them to be. It is not that children will walk from the first without any deviation in the course which the parent anxiously prescribes; there is no promise to this effect in Scripture; Solomon only says of the child trained in the right way, that “ when he is old he will not depart from it” ; and the word rendered “ old” does not mark youth or manhood, as distinguished from infancy or child-hood--it belongs strictly to the decline of life, to the season of decrepitude and grey hairs. It is the word used, for example, of Isaac, when it is said--“ And it came to pass, when Isaac was old, and his eyes were dim.” Our text, as we have already said, by the using the words “ after him” seems equally to be looking on to some distant day, as if God would throw parents altogether on their faith, and emphatically warn them against thinking labour lost, because as yet they can discern none of its fruits. In place of despairing, ought not the stubbornness of the soil to be but an argument for increased diligence in all the arts of moral husbandry--seeing that it is on “ patient continuance in well-doing” that a recompense is promised by the word of our God? We find, then, the greatest material for consolation in such a passage as our text. We would not ask a stronger encouragement. The emphatic remonstrance of a parent with a dissolute child is not necessarily thrown away because the child persists in his dissoluteness; it may come up with all the touching tones of the remembered voice when the parent has long lain in the grave, and work remorse and contrition in the prodigal. (H. Melvill, B. D.)Duties of parents A well-ordered, godly household is among the noblest triumphs of our Christianity. I. Let us first consider the duties of parents to their children in the years of INFANCY AND . The first anxiety of the parents will be about the infant’ s reception into the Church. And it is a question of no light or ill-considered moment with the pious parents to determine who shall undertake for the child in that holy sacrament; who, in the event of their own early removal, would be most likely to enter into the responsibilities and sanctity of sponsorship, and so give a practical reality to that orphan’ s promise, “ When my father and my mother forsake me, the Lord will take me up.” I shall presume to offer suggestions to mothers bearing on the treatment of children in their very earliest years. 1. Thus I exhort you to begin cultivating, even in infancy, the principle of prompt and unquestioning obedience. 2. Passing, however, from the infant stage to that commonly designated as childhood, I proceed to offer some suggestions on the best mode of cultivating the religious affections at this period. 3. But, in connection with the formation of the religious character in childhood, we must consider how far it is expedient to impress upon the mind at this tender age anything of stated and compulsory attention to the practical duties and exercises of the Christian life. II. But let us proceed to consider the duties devolving on parents towards their children at the second stage, or the PERIOD USUALLY TO THEIR SCHOOL LIFE. But, in relation to the treatment of children at this period of life, the point which of all others will be found to task parental judgment and discrimination most is how to order the discipline of correction or reproof. The discipline itself must, of course, begin from the very earliest period. Let us see what forms of correction seem to be here forbidden. 1. Thus the language may be taken to forbid all angry and intemperate correction, 2. Again, these prohibitions of the apostles extend to that cold, distant, and forbidding demeanour which some fathers think essential to the maintenance of parental authority; but which, in effect, turns the reverence of children into slavish fear. 3. But these are negative directions. What suggestions are to be offered towards a plan of temperate, judicious, and yet firm and effectual correction? Of these some are obvious and general; as, for instance, that all correction be administered upon principles of the most righteous fairness. Again, it should always be apparent to children that you are driven to the use of correction by a loving necessity--by the affection you bear to their souls. 4. But a more important direction for the administering of reproof is to be given, founded on the law for dealing with offenders, laid down by our Lord Himself. “ Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee thou hast gained thy brother.” Here is an excellent model for parental reproofs. First, let a little time elapse after the wrong is done to give opportunity for reflection. III. The third class of suggestions to be offered on the duties which parents owe to their children has respect to the interval between the CLOSE OF THE PERIOD and the time when the parental roof is quitted, and entrance has to be made on the active duties of life. 1. And here the first subject of anxious thought to the parent will be a devout and earnest preparation for the rite of Confirmation. 2. A second counsel for this period goes to recommend a careful avoidance of all needless and irritating restrictions upon children; all tightly held reins upon their reasonable choice and liberty; all those offending reminders of an unmitigated and unlightened yoke which might tempt them to leave the parental roof before the time. 3. We may conclude with one other suggestion having reference to the choice of a calling for our children, or their ultimate settlement in life. (D. Moore, M. A.)Family religion I. THE DUTY OF FAMILY IS CLEARLY DERIVED FROM BY THE CASE OF ABRAHAM. When it is said that God knew, that is, approved him in his conduct, in that he commanded his children and household after him, we must consider such approbation extended to all who tread in the steps of Abraham in this particular. It is clearly the duty of every Christian to do all the good which he can during the time of his sojourn here upon earth, whether as relates to the bodies or the souls of men. The more nearly persons are allied to us, the more binding is the duty. The master of a family then must improve his talent. His influence and authority is a sacred trust to be accounted for at the great day. I infer, therefore, upon these grounds the duty of family prayer. In addition to this, all the members of a household have many wants and share many blessings in common, and therefore all should join together in a common service of prayer and praise. II. Having thus pointed out the duty of family prayer, WE MAY THE FROM IT. It is an acknowledgment day by day of God’ s right over us, of our dependence on Him for everything which we enjoy, either as relates to time or eternity. It is a solemn memento to all the members of a household that God is greatly to be feared. It is a positive channel by which our heavenly Father conveys multiplied blessings to those who wait upon Him. Moreover it tends to unite together the members of a family, and to lessen those jars and dissensions which often interrupt the peace of households. III. But THERE ARE IN THE WAY OF FAMILY PRAYER TO BE . First, as to the time and manner of conducting it. Only determine to begin the practice, and the fit time will easily be found. But again, a difficulty may be urged that persons are not always in a becoming state of mind to pray, and that therefore it is not desirable or advantageous to appoint a set time for prayer. This would be a valid argument against all appointed seasons of prayer whatever, and I believe that we enter upon most dangerous ground in admitting any force in such an objection. We must stir up the gift of God within us, and this most especially by calling upon Him to enable us to pray, and by setting ourselves to pray in dependence on the Holy Spirit who helpeth our infirmities. IV. We have now to consider How FAMILY PRAYER OUGHT TO BE . Let it be done with gravity, reverence, and seriousness, as becomes the Almighty Being whom we are going to address, and in whose special presence we are about to appear. Let this be done, where it is possible, both morning and evening; in the morning before the members of the family disperse to their several employments, and in the evening at a convenient hour before they retire to rest. (H. J. Hastings, M. A.)Family worship: its propriety and utility I. The we are under to maintain the worship of God in our families. 1. And here we will first of all observe that family worship is reasonable in itself. Shall the father of a human family be respected in his person, acknowledged in his authority, and loved for his paternal kindness; and shall the one common Father of all, the Creator, Redeemer, and Sanctifier of mankind, and the God of all our mercies, remain unrespected, unacknowledged, unloved? 2. Moreover, family worship comes recommended to us by many scriptural examples. Joshua’ s well-known determination was: “ As for me and my house, we will serve the Lord.” When David had brought the Ark of the Covenant from the house of Obed-edom, and set it in the midst of the tent which he had pitched for it, he “ returned to bless his house.” Job, fearing lest his sons in the unchecked gaiety of their hearts should blaspheme the Lord, “ rose up early in the morning and offered sacrifices for them all,” and “ thus did Job continually.” Cornelius was “ a devout man--one that feared God with all his house, and prayed to God alway.” We read of the Saviour praying with His disciples as well as for them, and often did He privately instruct them. II. The derivable from family worship. 1. The continuance and prevalence of piety in our families is, in a good measure, assured by family worship. 2. Family worship, too, when prudently conducted, is attended with this advantage--it tends to promote unity and peace in households. 3. Another great advantage resulting almost necessarily from the practice of family worship is the preservation of a sense of Divine anal spiritual things in the mind. 4. A further advantage derivable from family worship is the efficiency it gives to ministerial labour. 5. And whatever advantage the worship and service of God in our families failed to produce, our performance of a plain and acknowledged duty would bring with it its own rich reward. As in Psalms 19:11, we read, “ In keeping God’ s commandments there is a great reward.” III. The EXCUSES made for neglecting family worship. 1. An excuse made by many for neglecting family worship is want of ability to pray in the presence of others, or to lead a family’ s devotions. Now, it so happens that this is almost the only case in which people pretend to have a very mean opinion of their own abilities. But, admitting you have no ability to do so, you may seek and ask it. 2. Others, again, will say, We fear being ridiculed; we fear we shall be thought too strict and precise in our domestic habits. Here, however, I would observe: The irreligion of the multitude should be a powerful incentive with us to cherish religious habits and the fear of God in our houses. 3. Another excuse urged by some is, We have no time. Bring this excuse to the Bible. Abraham had flocks and herds exceeding many, and very much cattle. Job, too, had the same. Joshua was the leader and commander of all the armies of Israel. David occupied a throne, and had all the cares of government on his mind. But have you really no leisure?--none for amusement? 4. A final excuse we shall notice is this, Fear of personal restraint. This excuse, if we mistake not, lies at the root of almost every other. Let the heart be examined, and many a one will find there, “ I am fearful of a restraint upon myself; I am afraid if I have daily family worship in my house I shall not be able to indulge myself and enjoy the world as I am disposed to do; more will be expected from me then than is expected now; I must be consistent; if I say, ‘ Hallowed be Thy name,’ I must not take the name of God in vain. (W. Mudge, B. A.)“ My mother never tells lies” Some females, says The St. Louis Observer, met at the house of a friend, in this city, for an evening visit, when the following scene and conversation occurred:--The child of one of the females, about five years old, was guilty of rude, noisy conduct, very improper on all occasions, and particularly so at a stranger’ s house. The mother kindly reproved her. “ Sarah, you must not do so.” The child soon forgot the reproof, and became as noisy as ever. The mother firmly said, “ Sarah, if you do so again I will punish you.” But not long after Sarah “ did so again.” When the company were about to separate, the mother stepped into a neighbour’ s house, intending to return for the child. During her absence the thought of going home recalled to the mind of Sarah the punishment which her mother told her she might expect. The recollection turned her rudeness and thoughtlessness to sorrow. A young lady present observing it, and learning the cause, in order to pacify her, said, “ Never mind, I will ask your mother not to whip you.” “ Oh,” said Sarah, “ that will do no good; my mother never tells lies.” Said my informant, who is also a parent, “ I learned a lesson from the reply of that child which I shall never forget. It is worth everything in the training of a child to make it feel that its mother never tells lies.” (Moral and Religious Anecdotes.)Parents, a blessing I thank God for two things, yes, for a thousand; but for two among many--first, that I was born and bred in the country, of parents that gave me a sound constitution and a noble example. I never can pay back what I got from my parents. If I were to raise a monument of gold higher than heaven, it would be no expression of the debt of gratitude which I owe to them for that which they unceasingly gave, by the heritage of their body and the heritage of their souls, to me. And next to that I am thankful that I was brought up in circumstances where I never became acquainted with wickedness. (H. W. Beecher from his last public letter.)The blessedness of submission to parents A child who had been trained in the ways of religion by a parent who was kind, but judiciously firm, as she sunk to rest in peaceful reliance on her Saviour’ s love, affectionately thanked her beloved mother for all her tender care and kindness, but added, “ I thank you most of all for having subdued my self-will.” And why so much gratitude for the mother’ s faithful discipline? Doubtless because the child regarded it as preparatory to the submission of her will to God, and thus instrumental of her salvation. Family religion Religion in thy house must of necessity be minded, or the whole family is cursed. The naturalists observe of the eagle that, building her nest on high, she is much maligned by a venomous serpent called parias, which, because it cannot reach to the nest, maketh to the windward, and breathes out its poison, so that the air being infected, the eagle’ s young may be destroyed; but by way of prevention, the eagle, by a natural instinct, keepeth a kind of agate stone in her nest, which, being placed against the wind, preserveth her young. Satan, the crooked serpent, is ever busy to poison the air in thine house, and thereby to destroy thyself, servants, and whole household. The only stone for prevention is to set up religion. (G. Swinnock.)Parental example The ancient Romans were accustomed to place the busts of their distinguished ancestors in the vestibules of their houses, that they might be continually reminded of their noble deeds. They supposed that a recollection of their illustrious virtues would lead to the imitation of the same by all the living members of their households. There is no doubt that the influence of this practice was most happy upon the living, awakening in many breasts high and noble aspirations. At any rate, history records the names of many renowned Romans who descended from the families in which this custom was observed. The young grew up to reverence the worthies whose statues they daily saw, and to emulate the virtues which gave their ancestors such lasting fame. In these days we have no busts of honoured ancestors in the porches of our dwellings; but we have something more impressive. The characters of living parents are constantly presented for the imitation of children. Their example is continually sending forth a silent power to mould young hearts for good or ill; not for a single month or year, but through the whole impressible period of childhood and youth, the influence of parental example is thus felt. If it be constituted of the highest and purest elements, the results will be unspeakably, precious. Sons and daughters will become patterns of propriety and goodness, because their parents are such. Family prayer In Greenland, when a stranger knocks at the door, he asks, “ Is God in this house?” and if they answer “ Yes,” he enters. Reader, this little messenger knocks at your door with the Greenland salutation, Is God in this house? Were you, like Abraham, entertaining an angel unawares, what would be the report he would take back to heaven? Would he find you commanding your children and your household, and teaching them the way of the Lord? Would he find an altar in your dwelling? Do you worship God with your children?. . . If not, then God is not in your house. A prayerless family is a Godless family . . . I have sometimes seen family worship in great houses; but I have felt that God was quite as near when I knelt with a praying family on the earthen floor of their cottage. I have known of social worship among the reapers in a barn. It used to be common in the fishing-boats upon the friths and lakes of Scotland. I have heard of its being observed in the depths of a coal-pit. I scarcely know the situation in life in which a willing family might not contrive to pray together. If you live in a scoffing, ungodly neighbourhood, so much the better. Abraham built his altar whilst the heathen Canaanites looked on. He lifted up a testimony for God, and God honoured him, so that Abimelech, his neighbour, was constrained to say, “ God is with thee in all that thou doest.” (J. Hamilton, D. D.)What the religious man is to his family The religious man may be considered in his family as the keystone to the arch of a building, which binds and holds all the parts of the edifice together. If this keystone be remover!, the fabric will tumble to the ground, and all the parts be separated from each other. Or he is to his family as the good shepherd, under whose protection and care the flock may go in and out and find pasture; but when the shepherd is smitten, the sheep will be scattered. (H. G.Salter.)Christian example The Christian parent ought to be a living exemplification of Christianity. His house, his habits, his associates, his pursuits, his recreations, ought all to be so regulated as to evince that religion is, indeed, the parent of order, the inspirer of good sense, the well-spring of good humour, the teacher of good manners, and the perennial source of happiness and peace. (Bp. Jebb.)Parental instruction A prison chaplain gives it as his experience that “ the last thing forgotten in all the recklessness of dissolute profligacy is the prayer or hymn taught by a mother’ s lips, or uttered at a father’ s knee; and where there seems to have been any pains bestowed even by one parent to train up a child aright, there is in general more than ordinary ground for hope.” Moulding human character; a noble work Raphael did well, and Phidias did well; but it is not painter or sculptor who is making himself most nobly immortal. It is he who is making true impressions upon the mind of man; frescoes for eternity, that will not shine out till the light of heaven reveals them; sculptures, not wrought in outward things, but in the inward nature and character of the soul. (H. W. Beecher.)Young should be trained to attendance at public worship The question is often asked how shall we get our working-classes to attend public worship? The answer may be supplied by an incident of my boyhood. On the mantelshell of my grandmother’ s best parlour, among other marvels, was an apple in a phial. It quite filled up the body of the bottle, and my wondering inquiry was, “ How could it have been got into its place?” By stealth I climbed a chair to see if the bottom would unscrew, or if there had been a join in the glass throughout the length of the phial. I was satisfied by careful observation that neither of these theories could be supported, and the apple remained to me an enigma and a mystery. But as it was said of that other wonder, the source of the Nile, “ Nature well known, no mystery remains,” so was it here. Walking in the garden I saw a phial placed on a tree bearing within it a tiny apple, which was growing within the crystal; now I saw it all; the apple was put into the bottle while it was little and grew there. (C. H. Spurgeon.) Genesis 18:20 Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous God’ s judgment on Sodom I. The vale of Sodom was a region blooming and smiling in all the riches of nature; ON EVERY HAND THERE WAS TO RAISE THE TO THE CREATOR. But amidst all this, what was man? His wickedness was so aggravated and extreme, that the region itself was doomed to perish with its inhabitants. Sin still infects the fair field of nature, and it is this which spoils the beauty of the scene. If all the sin in the world could become a visible thing, it would blast and overpower in our view all the beauty of nature. The sin of Sodom was so aggravated that its cry went up to heaven, and the righteous Governor was obliged to manifest Himself. II. It is impossible not to be struck with THE AND WITH WHICH THE WORK OF . Three persons came on a friendly visit to Abraham. They accepted his hospitality; spoke with him on a matter of complacent interest--the renewed assurance of his posterity. Then “ the men rose up from thence and looked toward Sodom.” We are left in the dark as to one circumstance here. Only two of the persons went on to Sodom, leaving Abraham to converse with the Almighty. The third disappears from our view--unless he was a manifestation of the Divine Being Himself, and the same that Abraham conversed with in that solemn character. III. Notice WHAT VALUE THE LORD MUST SET ON THE , when for the sake of ten such men He would have spared Sodom. Only one righteous man dwelt in Sodom, and he was saved. IV. THE PRECISE MANNER OF THE FEARFUL IS BEYOND OUR . It would seem that an earthquake either accompanied or followed it, but the “ fire from heaven” is intimated as the grand chief agent of the destruction. The people of Sodom had no time for speculations; there was just time for terror and conscience and despair. Yet our Lord says there is a still greater guilt, a more awful destruction even than theirs. The man that lives and dies rejecting Him had better have been exposed to the rain of fire and brimstone and gone down in the gulf of the vale of Siddim. (Y. Foster.)Lessons from Sodom I. Notice FIRST THE WORDS OF GOD WHICH THIS HISTORY. “ Because the cry of Sodom and Gomorrah is great,” &c. Behind this human manner of speaking what a lesson if; here! The judgments of God from time to time overtake guilty nations and guilty men; but, huge and overwhelming catastrophes as these often are, there is nothing hasty, blind, precipitate about them. He is evermore the same God who, when the cry of Sodom and Gomorrah waxed great, is described as going down to see and inquire whether they had “ done altogether according to the cry of it.” II. In God’ s assurance to Abraham that if there are fifty, forty, thirty, twenty, or even ten righteous men found in the city He will not destroy it, we may recognize a very important law of His government of the world: this, namely,--THAT IT IS NOT THE OF EVIL BUT THE ABSENCE OF GOOD WHICH BRINGS THE LONG- OF GOD TO AN END. However corrupt any fellowship of men may he, however far gone in evil, yet so long as there is a sound, healthy kernel in it of righteous men, that is, of men who love and fear God and will witness for God, there is always hope. III. This promise of God, “ I will not destroy it for ten’ s sake,” SHOWS US WHAT MEN, LOVERS AND DOERS OF THE TRUTH, ARE. They are as the lightning conductors, drawing aside the fiery bolts of His vengeance, which would else have long since scorched, shattered, and consumed a guilty world. Oftentimes, it may be, they are little accounted of among men, being indeed the hidden ones of God crying in their secret places for the things which are done against the words of God’ s lips. The world may pass them, may know nothing of them, yet it is for their sakes that the world is endured and continues unto this day, IV. Does not this remind us of one duty on behalf of others which we might effectually fulfil if a larger measure of grace dwelt in our hearts?--I MEAN THE DUTY OF PRAYER AND FOR OTHERS. Prayer for others is never lost, is never in vain; often by it we may draw down blessing upon others, but always and without fail it will return in blessing on ourselves. (Archbishop Trench.)Sodom I. SODOM’ S . Her sins were committed amidst an unbounded flush of prosperity; they were committed amidst scenes of much natural loveliness, Nature being outraged before the eye of her most beautiful forms: and they were committed not only in opposition to Nature’ s silent, but to God’ s spoken, warnings. II. SODOM’ S . One was given by the entrance of Lot within its gates; another was given by the advent of Chedorlaomer and the invaders from the east. Abraham and Melchizedek cast their sublime and awful shadows from the King’ s Dale southward upon Gomorrah’ s walls; but the sinners within felt not the hallowing sense of their presence, trembled not at the steps of their majesty. III. SODOM’ S . Abraham’ s prayer shows-- 1. The confidence that existed between himself and God. 2. It shows God’ s personal knowledge of evil. 3. It shows God’ s reluctance to punish. 4. It gives proof of the tremendous guilt of Sodom. IV. This terrible catastrophe lies in A BYE-PATH OF THE DIVINE ; it did not relate immediately to the general course of the patriarchal dispensation; and yet what an awful “ aside” did the fall of these cities utter. It must have struck Abraham with a new sense of the evil of sin and of the holiness and justice of God. (G. Gilfillan.)I. THEY ARE BY A LONG HISTORY OF . 1. The shedding of innocent blood (Genesis 4:10; Job 16:18). 2. The peculiar sin of Sodom. 3. The oppression of the people of God. 4. Withholding the hire of the labourer (James 5:4). God’ s judgments on nations II. THEY ARE . 1. They proceed slowly. 2. They are only inflicted when the reasons of them have been made evident. 3. They are self-vindicating. (T. H. Leale.)The depravity of Sodom We have to speak, then, of Sodom’ s sinfulness. Delicacy may seem to repel us from such a subject altogether, but there is a false as well as a true delicacy, which, by passing by sin in silence, gives it an amnesty, and suggests the thought of its repetition. Had the sin of Sodom been confined to that people, and had it been rooted out with the guilty cities, it would almost have been sacrilege against human nature to dig it up from the slush of the sea of death, and expose it to the world. But alas I it still exists even in Christian nations, and requires still to be denounced. Had there been but one prevalent evil practice in Sodom, there is something so disgusting, and at the same time comparatively so rare, in the sin which bears the name of the city, that it might have been as well, perhaps, to have passed it over in silence. But it is evident that the peculiar iniquity of Sodom was only the climax and consummation of the general depravity of the place. This is clear, both from the general principles of human nature, and from certain distinct declarations in the Word of God. We are told that “ pride, fulness of bread, and abundance of idleness,” were the sins, or rather were sins producing the flagrant and fatal sin of Sodom; and no doubt along with these every species of excess and licentiousness abounded, so that the city formed, with the exception of Lot and his family, one blot on the face of the earth; and we can conceive of a visitor shuddering with horror, as, passing through it at eventide in haste, he in this street hears cries, faint and half-sincere, of “ Father, force me not I” and in another, finds men and women staggering in their vomit; and in a third, hears men cursing Jehovah, and cursing Lot, and cursing Abraham; and in a fourth, sees obscene dances; and in a fifth, beholds many plunging into the fires of an idol-sacrifice. All this, and more than this, which dares not even be shadowed out in expression, might have been seen in this fearful city, running over as a great caldron of iniquity, and coming to a point in that sin for which its inhabitants are set forth for an example, “ suffering the vengeance of eternal fire.” It added to the aggravation of these sins, that they were committed amidst an unbounded flush of prosperity; that they were committed amidst scenes of much natural loveliness, nature being outraged before the eye of her most beautiful forms; and that they were committed not only in opposition to nature’ s silent, but to God’ s uttered protest. (G. Gilfillan.)Sodom and its sin Sodom itself stood not only in the alluvium of a river bed, but on a main highway for land carriage between Babylon and Egypt. The natural consequences of such a position followed fast. When Ezekiel in his analysis of its decline calls “ fulness of bread,” comes without toil to a population so favourably situated. Wealth flowed in. With wealth easily acquired came “ abundance of idleness” ; and with leisure and wealth came luxury, their daughter. Then followed pride, the insolence of the pampered; at last, self-indulgence and shameless licence. Possibly the time had not yet arrived for the cultivation of those adornments which lend dignity to wealth, and serve even to veil the deformity of dissolute manners; of letters, I mean, and of the arts. Possibly the race was not endowed by nature with such gifts. At any rate, we detect no signs of such a degree of culture or refinement as has always accompanied civilization among Aryan peoples. The early civilization of the Hamitic tribes seems to have been of a vulgar material type, and to have fallen a speedy prey to vice and corruption. How far that corruption had gone in the case of Sodom is only too apparent on the face of the narrative. Disgusting and unnatural lust has been the plague-spot of heathenism in other times, as well as of at least one Moslem race in our own. But it never carried itself with such effrontery, or showed its vileness so openly, as in the town which has given it a name. Wherever it has appeared, it has marked a stage of social degradation ripe for destruction. Four hundred years after Sodom, other Canaanite tribes in Palestine had become infected with it, till the land was ready, in the strong words of Leviticus, to “ spue them out.” Its prevalence in Greece when St. Paul wrote his letter to the Church of Rome showed how near Greece was to its fall. What it means in the case of the Turk, we are seeing to-day with our eyes. Unnatural vice fills the cup of iniquity to overflowing. It sends up a “ cry” to heaven that the righteous Judge must answer. (J. O.Dykes, D. D.) Genesis 18:22-33 Abraham stood yet before the Lord Abraham’ s intercession for Sodom The intercession of Abraham is the first prayer that the Bible records; and in its great characteristics, human and spiritual, it is one of the most remarkable. It is the intercession of a good man, a friend of God, for men who, in their wickedness and their defiance of God, had well-nigh approached the utmost possibilities of human evil. I. A MAN’ S PRAISE POWER IS NOT AN THING; IT IS THE RESULT OF LONG . It is very significant that it is Abraham and not Lot who is the intercessor for Sodom. 1. Jehovah does not even impart His confidence to Lot; only at the last moment, when all is determined, He mercifully sends His messengers to bring him to a place of safety. 2. Even supposing Lot had been made acquainted with Jehovah’ s purpose, he would not have been capable of interceding for Sodom as Abraham did. He had not the requisite spiritual qualifications. There was spiritual life in Lot, but it ever leaned to the worldly side of things. There was spiritual life in Abraham, but it leaned to the heavenly side of things. II. THE PRAYING POWER OF MAN IS UPON THE BY WHICH HE HIMSELF. Abraham was at Mamre; Lot in Sodom. III. EVEN WHEN GOD TO VISIT A MAN, MUCH OF HIS DEPENDS ON HIS AND . IV. IT IS TO COMPARE THE OF ABRAHAM WITH THE OF LOT WHEN THE ANGELS SOUGHT TO DELIVER HIM. The prayer of Abraham is perfect in its humility, when daring in its boldness. The prayer of Lot is troubled, selfish, and self-willed. V. There is one contrast more, which is very suggestive. THE NARROW, SELFISH, SELF-WILLED PRAYER OF LOT WAS ; THE HOLY, CHRIST-LIKE OF ABRAHAM WAS . Therefore it is no criterion of a right or wrong prayer, that it does not receive the kind of answer we solicit. (H. Allen.)Abraham pleading for Sodom I. ABRAHAM’ S WAS THE RESULT OF A DIVINE (Genesis 18:17-18). The Spirit of truth inspires men to pray by showing them things to come. It is asserted by Dr. Finney that there are three ways in which God still makes communications to men: first, by the express promises and predictions of the Bible; second, through the movements of His providence; and third, by His Spirit, instructing us and making intercession for us, because we know not what to pray for as we ought. When we are thus moved to pray, we pray according to the will of God. II. THE ’ S PRAYER WAS ON A OF GOD’ S (see Genesis 18:25). “ It is,” as one says, “ man beseeching that right may prevail; that it may prevail among men: by destruction, if that must be; by the infusion of a new life, if it is possible. It is man asking that the gracious order of God may be victorious, in such a way as He knows best, over the disorder which His rebellious creatures have striven to establish in His universe. The mercy which is prayed for is not an exception from righteousness, but the fruit of it.” Any other prayer must be a mockery and an abomination in the sight of God. Any other prayer is an insinuation that man is a better being than his Maker. III. ABRAHAM’ S PRAYER WAS . He had many flocks and herds, men-servants and women-servants; yet he asked only that the inhabitants of those guilty cities might be spared. His one request he made known in simple, straightforward language, speaking with God as a man talks with his friend. This is the character of most of the prayers recorded in the Bible. IV. ABRAHAM’ S PRAYER ITSELF. He asked for more and more: first, that the city should be spared for the sake of fifty righteous men, then for the sake of forty-five, then for forty, for thirty, for twenty, and for ten. There he paused. A whole city would have been spared for the sake of ten righteous men. God tempts His children to ask large blessings. We make too small demands on His mercy and goodness. V. ABRAHAM’ S PRAYER WAS BY THE HOLY SPIRIT, The impulse came from above. As the strings of an AEolian harp are breathed upon by the winds of heaven and made to send forth sounds of an almost unearthly sweetness in swelling and dying cadences, so the mute faculties of the human soul are made vocal: unspoken thoughts become articulate in prayers and intercessions, according to the will of God; in supplications and thanksgivings; nay, even in deep sighings and groanings that utter themselves forth with supernatural sweetness and power, expressing the mind of the Spirit and the will of God. (E. B. Mason, D.D.)Abraham’ s intercession I. THE OF GOD. 1. He has friends among men. 2. He reveals to His friends His plans, His hidden purposes. (1) Because God had great things in store for him, He would take Abraham into His cabinet council. (2) Another reason was that Abraham was a wise and faithful parent. II. GOD TESTS THE OF MEN TO SHOW WHETHER OR NOT IT IS RIPE FOR . III. THIS TRUTHS , PRAYER. The first solemn prayer on record is an intercession, a plea for sparing a wicked city. We see here: 1. The encouragements to intercessory prayer. God made known to Abraham what He was about to do, and thus invited his intercession. He has made known to us the purposes of His government. He has disclosed the issues of sin and holiness. Does He not thus invite us to intercede with Him in behalf of sinful men? 2. We see here the qualifications for intercessory prayer. Power in prayer is in proportion to holiness. The best men are nearest to God, and most powerful in prayer. Faith strengthened his petition. Humility made his approval pleasing to God. Charity enforced his plea. Earnestness characterized his intercession. 3. We see here the grounds for intercessor, y prayer. Abraham did not approach God thoughtlessly, or without good reasons which he was prepared to plead. He urged the value of righteousness. He also urged God’ s perfect justice as a reason for his petition. God would not destroy the innocent with the guilty. The Almighty is pleased to invite us to urge upon Him reasons for granting our requests, though they are at the beginning perfectly plain to Him. If to these reasons we add also His mercy displayed in the sacrifice of Christ, may not our prayers be irresistible? IV. WE LEARN THAT THERE ARE TO PRAYER. Why did not Abraham ask that the judgment be averted from Sodom for the sake of five righteous men? God draws out from him the inanity of his intercessory spirit; and as the suppliant approach up nearer acquaintance with God, he gains a better understanding of the Divine judgments. He is led to a new insight into the condition of Sodom, and the forbearance and justice of God. Abraham appears at first to have been shocked at the destruction with which God threatened Sodom. His justice had not been outraged. His love had not been abused. But intimate communion with God reconciled him to the punishment which God inflicted. The point at which he ceased to plead came sooner than we might have expected. But the failure of his intercession, if he regarded it as a failure, resulted from his ignorance of the depths of sin, and an inadequate conception of the mercy of God. Men are often shocked at God’ s threatened punishment of the wicked. But the true way to comprehend the meaning of His threats is, not to argue against the justice of God, not to explain away His threatenings, and presume to interpret them in violation of the ordinary laws of language; but go and plead with Him for the lost, and as you approach nearer to Him in the increasing earnestness of petition, you shall gain such clearer insight into His wisdom and mercy as shall content you with His purposes. (A. E. Dunning.)Intercessory prayer I. THE RIGHT TO UTTER IT A LIFE OF . II. IT IS BY THE THOUGHT OF THE DIVINE JUSTICE. III. IT IS MARKED BY THE SPIRIT OF . 1. This boldness was based upon the conviction that God would stay judgment upon wicked communities for the sake of the righteous few among them. 2. This boldness was based upon a sense of the Fatherhood of God. Without a sense of this filial relationship with God no man could presume so much. 3. This boldness is tempered by humility. Abraham speaks as one who can hardly realize his right to speak at all (Genesis 18:27). He remembers what he is in the sight of his Creator. Our high privilege does not destroy the reasons for awe and reverence. IV. WE MUST THE FACT THAT IT HAS PROPER LIMITS. 1. The moral limits of the Divine clemency. The long-suffering and forbearance of God may be tempted too far, 2. By a sense of what is due to the Divine honour. The dignity of God’ s character and government must be upheld. 3. By our recognition of the Divine sovereignty. God rules all things supremely by a righteous will. It is not given to us to adjust the exact proportions of justice and mercy in God’ s dealings with mankind. To attempt this would be presumption. 4. By the confidence which we ought to have in the Divine character. Abraham felt that he had no need to go further. He had seen enough already of God’ s favour and willingness to save. Therefore he might hope and trust for the future. (T. H. Leale.)Pleading for Sodom I. THE BURDEN OF THE DIVINE . II. THE WHICH THIS MADE ON ABRAHAM’ S MIND. 1. There was a natural anxiety about his kinsman, Lot. 2. There was also a fear lest the total destruction of the cities of the plain might prejudice the character of God in the minds of the neighbouring peoples. III. THE OF ABRAHAM’ S . 1. It was lonely prayer. 2. It was prolonged prayer. 3. It was very humble prayer. 4. This prayer was based on a belief that God possessed the same moral intuitions as himself. 5. This prayer was persevering. IV. OBSERVE ONE OF THE GREAT IN THE DIVINE OF THE WORLD. A whole city had been spared if ten righteous men had been found within its walls. Ungodly men little realize how much they owe to the presence of the children of God in their midst. (F. B. Meyer, B. A.)Intercessory prayer I. THIS IS THE PRAYER OF THE MAN. In ingenuity, in a kind of dialectic skill where logic is spiritualized by devotion, and reasons step by step, it is the mate and type of the cry of the woman out of the coasts of Canaan, “ That be far from Thee to do after this manner, to slay the righteous with the wicked;” and then, carrying the moral argument deeper yet, “ and that the righteous should be as the wicked, that be far from Thee.” How well this clear-sighted man knew, how much better than some of us “ advanced” nineteenth-century Christians know, what kind of a God God is! How vivid the figures! How real the action! How intense the personality! “ Anthropomorphism” ? Very well: why not? The yearning, aching heart of a mother, of a loving friend, of a true patriot, of a shepherd-king whose descendants, herds and flock lie asleep around him in the pastures every night while he leans on his staff and talks with the Almighty, is not to be frightened by ultra-spiritualism with a Greek polysyllable. The first chapter of St. John ought to exorcise that phantom. What is “ the Word made flesh” but anthropomorphism--God in man’ s form? What faith foresaw and prophecy foretold, the incarnation has made a fact; and thereby prayer becomes what otherwise it could never be--one part in a dialogue, one voice in an antiphon, a conversation between earth and heaven. II. A CHIEF OF PRAYER IS THAT WE CAN USE IT FOR THOSE WHOM WE LOVE AND CARE FOR WHEN WE CAN SERVE THEM IN NO OTHER WAY. Their distance, their very nearness, their unbelief, their pride, their dignity, their resentments, their desperation, may render our other helps--helps of the hand or tongue, of counsel or cheer or warning--of the most delicate generality or the friendliest sympathy, impossible or futile. We stand by the sufferer, the blind wanderer, the ungrateful child, the hardened sinner, in speechless agony and dismay. The patriarch doubtless felt that to go down into Sodom and preach against sodomy would be waste, or worse. But there is one gracious benefaction which no possible hindrance can stay; one gracious office which cannot lose its grace by opposition, or apathy, or rejection, or scorn; one heavenly charity which we can bestow at our own free will, everywhere, under all outward conditions, in spite of any infirmity or rebuff or discouragement, in health or sickness, by ejaculation or continued entreaty, as long as we live. III. Notice THE JOINING OF THE TWO OF THE LOVE, THE LOVE OF THE BROTHER MAN WITH THE LOVE OF THE FATHER. (Bishop F. D. Hutington.)Abraham’ s intercession for Sodom Next to being concerned about his own safety, a good man will be anxious that others should be saved. The Bible contains several examples of this benevolent anxiety. Thus Jeremiah Jeremiah 9:1; Jeremiah 13:17; Jeremiah 14:17), Isaiah (Isaiah 23:4), Lot (2 Peter 2:7-8), &c., &c. The reasons are clear. 1. A good man cannot forget his own past life. 2. He has now a clear view of the nature and effects of sin. 3. He desires the extension of the kingdom of God. Hence his intercession for Sodom was-- I. MARKED BY GREAT . Importunity an element of successful prayer. Jacob wrestled till the break of day. The blind man (Mark 10:48) cried “ so much the more.” Our Lord enforced importunity in His teachings (Luke 18:1; see also Luke 11:5; Luke 21:36; Ro Ephesians 6:18; Colossians 4:2; 1 Thessalonians 5:17). Abraham was importunate. Prayed six times, and obtained six distinct answers. II. BY . 1. Did not presume upon the distinguished relation in which he stood to God. Always referred his request to the will and character of God. He prayed because a good man ought to pray; not because being good he deserved to be answered. 2. Acknowledged he was but “ dust and ashes” in the presence of God. The Pharisee and the Publican. III. FILLED WITH LOFTY REGARD FOR THE OF GOD. 1. He assumed that the wicked ought to be punished. Of this he expresses no doubt. Adopts this as the inevitable determination of infinite justice. Yet earnestly desires that the righteous may be spared. Would have men know that the righteous God distinguished between the good and the bad. Would rather the wicked should be mercifully spared than that the righteous should be unrighteously destroyed. IV. BY A WIDE CHARITY. Would fain believe that there were fifty righteous souls even in Sodom (comp. with those who thought that nothing good could come out of Nazareth). Still clung to the hope that there might be some, however few, good men in that vile place. Charity hopeth all things. Would sooner believe too much that was good of Sodom than too little. V. BY IN THE WILL OF GOD. Was afraid to go beyond that will. “ Suffer me to speak,” &c. Went as far as he felt that he dared. Found, as he proceeded, that God would be merciful as well as just; even to the worst. Was willing to save many for the sake of a few (see Matthew 13:28-29). LEARN-- 1. TO pity sinners, and hate sin. 2. To prize the righteous. “ The salt of the earth.” 3. To intercede for one’ s own house especially (Job 1:5). (J. C. Gray.)Four great facts In this passage there are four great facts which should be borne in mind by Christian thinkers and teachers. I. That God holds inquest upon the moral condition of cities. II. That God is accessible to earnest human appeal. III. That the few can serve the many. IV. That human prayer falls below Divine resources. (J. Parker, D. D.)Intercession What do most of us know of the value and meaning of intercession? I speak of intercession in its human aspect. And I begin by asking you to confess that you know but little of it as a part of prayer: that most of us, when we have prayed, as we may, more or less fully and earnestly, for ourselves, have done praying; that, whether we feel much or little interest in prayer for ourselves, we feel less or none in prayer for others not ourselves. And in contrast with this admission, it must have struck all of you how very much of intercession there is in our public services--how much in proportion to the other kind of prayer. I might almost say that of prayer directly for ourselves there is but little in the public worship of our Church, following, in this respect as in others, alike the direction of the inspired Scriptures and the example of more ancient Christian Churches. I fear that this is sometimes felt by us to be a drawback to the spiritual character of our congregational devotions. We should like more about ourselves. Even our Lord’ s own form of prayer has too little about ourselves for our taste. For “ our” and “ us” we should read “ my” Father, “ my” daily bread, “ my” trespasses, lead “ me,” deliver “ me.” Next in order amongst our intercessions we place the ministers of God’ s Word and sacraments, and the congregations in which they are appointed to conduct that ministry. Thus far we have thought rather of the work of life, the work of rulers, and the work of pastors, and the work of Christians generally; praying that each and all may do that work effectively, and not forget in doing it that, whatever it be, it is the work of God. But now in the last place we are taught to think of the other half of life--its sufferings. I have briefly spoken to you of some of the topics suitable to intercession. Let me not end without a word or two as to the motives by which we should be drawn to it. And I can suffer none to compete in importance with this, the most obvious of all; that all such prayers have a special assurance of acceptance and success. They are, indeed, even more than other prayers, conformable to the mind of God. They are unselfish prayers. It is the recorded experience of one at least who knew what he thus testified, that he had often proved the value of intercessory prayer in its reaction upon other prayer and upon the heart. Often when he knelt down cold and indifferent, unable to brace himself to strong spiritual effort in his own behalf, he bethought himself of another--a friend or a sister--and prayed earnestly to God not for his own but for what he knew to be another’ s want. And never did he do so without finding himself in no long time released from darkness and bondage, and able to pour out his whole heart, for himself also, with a fervour and happiness which a few moments before had seemed to be impossible. Let us try this experiment. When we know not how to pray, let us intercede. When the chamber of prayer is fastened within us, let the key of intercession be used to unlock it. I need not say to any one what the effect of intercessory prayer must be in its influence upon our spirit and conduct towards him, or towards those, who have been the subject of it. What a spirit of kindliness, of friendly interest, of concern in their best and truest welfare, must it kindle within us! How shall we watch over them and towards them for good! How anxious shall we be to see good, how fearful of communicating evil! How it pledges us to the recollection of their souls, and lays us under a double responsibility not to counteract our own desires, our own efforts, in their behalf! Finally, I must add that intercession is a Divine work, and that, in practising it, we are sharers with Christ and with the Holy Spirit in that which is at once their chosen office and our one hope. When we pray for another, we are doing that, through Christ’ s merits, which it is our happiness to think that He is doing for us through His own. (Dean Vaughan.)The intercourse of God and His friend I. THE FRIEND OF GOD CATCHES A GLEAM OF DIVINE PITY AND . Communion with the very Source of all gentle love has softened his heart, and he yearns over the wicked and fated city. Where else than from his heavenly Friend could he have learned this sympathy? The friend of God must be the friend of men; and if they be wicked, and he sees the frightful doom which they do not see, these make his pity the deeper. Abraham does not contest the justice of the doom. He lives too near his friend not to know that sin must mean death. The effect of friendship with God is not to make men wish that there were no judgments for evil-doers, but to touch their hearts with pity, and to stir them to intercession and to effort for their deliverance. II. THE FRIEND OF GOD HAS TRUST IN THE OF HIS ACTS. Abraham’ s remonstrance, if we may call it so, embodies some thoughts about the government of God in the world which should be pondered. His first abrupt question, flung out without any reverential preface, assumes that the character of God requires that the fate of the righteous should be distinguished from that of the wicked. Another assumption in his prayer is that the righteous are sources of blessing and shields for the wicked. Has he there laid hold of a true principle? Certainly; it is indeed the law that “ every man shall bear his own burden,” but that law is modified by the operation of this other, of which God’ s providence is full. Many a drop of blessing trickles from the wet fleece to the dry ground. Many a stroke of judgment is carried off harmlessly by the lightning conductor. The truest “ saviours of society” are the servants of God. A third principle is embodied in the solemn question, “ Shall not the Judge of all the earth do right? He is Judge of all the earth, and therefore bound by His very nature, as by His relations to men, to do nothing that cannot be pointed to as inflexibly right. But true as the principle is, it needs to be guarded. Abraham himself is an instance that men’ s conceptions of right do not completely correspond to the reality. His notion of “ right” was, in some particulars, as his life shows, imperfect, rudimentary, and far beneath New Testament ideas. Conscience needs education. The best men’ s conceptions of what befits Divine justice are relative, progressive; and a shifting standard is no standard. It becomes us to be very cautious before we say to God, “ This is the way: walk Thou in it” ; or dismiss any doctrine as untrue on the ground of its contradicting our instincts of justice. III. THE FRIEND OF GOD HAS POWER WITH GOD. “ Shall I hide from Abraham that thing which I do?” The Divine Friend recognizes the obligation of confidence. True friendship is frank, and cannot bear to hide its purposes. On the human side, we are here taught the great truth that God’ s friends are intercessors, whose voice has a mysterious but most real power with God. If it be true that, in general terms, the righteous are shields and sources of blessing to the unholy, it is still more distinctly true that they have access to God’ s secret place with petitions for others as well as for themselves. The desires which go up to God, like the vapours exhaled to heaven, fall in refreshing rain on spots far away from that whence they rose. In these days we need to keep fast hold of our belief in the efficacy of prayer for others and for ourselves. God knows Himself and the laws of His government a great deal better than anybody else does; and He has abundantly shown us in His Word, and by many experiences, that breath spent in intercession is not wasted. In these old times, when worship was mainly sacrificial, this wonderful instance of pure intercession meets us, an anticipation of later times. And from thence onwards there has never failed proof to those who will look for it, that God’ s friends are true priests, and help their brethren by their prayers. Our voices should “ rise like a fountain night and day” for men. But there is a secret distrust of the power and a flagrantly plain neglect of the duty of intercession nowadays, which needs sorely the lesson that God “ remembered Abraham” and delivered Lot. Luther, in his rough, strong way, says: “ If I have a Christian who prays to God for me, I will be of good courage, and be afraid of nothing. If I have one who prays against me, I had rather have the Grand Turk for my enemy.” (A. Maclaren, D. D.)Abraham’ s intercession for Sodom I. THE CLOSE WHICH A GOOD MAN MAY HAVE WITH HIS MAKER. Three things indicate Abraham’ s closeness of intimacy. 1. He knew his Maker’ s purpose. 2. He felt his Maker’ s presence. 3. He heard his Maker’ s voice. II. THE WHICH A GOOD MAN MAY HAVE OVER HIS MAKER. Abraham’ s prayer was-- 1. Definite. 2. Unselfish. 3. Trustful. 4. Humble. 5. Importunate. Lessons: 1. The spiritual blessedness of a good man. 2. The social value of a good man. (Homilist.)Abraham’ s address to God I. THE BEING WE WORSHIP. 1. Infinitely great. 2. Incomprehensibly glorious. 3. Transcendently holy. 4. Unboundedly benevolent. II. THE TRUE OF THE BEST . “ Dust and ashes.” The terms seem to indicate-- 1. Our origin and mortality. Formed of the dust; residents of the dust; travellers to the dust. 2. Our depravity. Dust and ashes. Ashes are only the refuse of what was once more valuable. Now man is fallen, debased, and worthless. III. IN WORSHIP GOD ALLOWS US TO SPEAK UNTO HIM. Now, we do this-- 1. In adoration and praise. 2. In confession of sin. 3. In supplication and prayer. (1) With reverential fear. “ In Thy fear will I worship.” (2) With deep self-abasement. (3) With resignation to His divine will. (J. Burns, D. D.)Abraham’ s intercessory prayer I. . 1. Abraham at Mature. Lot in Sodom. 2. The peaceful entertainment in the tent of Mamre. The disturbed hospitality of Sodom. 3. The purity of country life--the corruptions of the city. 4. Abraham’ s prayer for others--Lot’ s prayer for himself. 5. Sodom was destroyed--Zoar was saved. II. THE VALUE OF PRAYER. 1. TO pray for others a duty. 2. To pray without discouragement. 3. Its value to others. 4. Its value to ourselves. Our religious life will register itself in prayer. III. THE OF GOOD MEN TO THE WORLD. 1. They are “ the salt of the earth” and “ the light of the world.” 2. Cities and nations attain to true greatness and permanence when they have righteous men in them. 3. With their decline, they decline; and with their extinction they perish. Sodom was safe so long as Lot remained in it. IV. LESSONS: 1. The unselfishness of a religious life. 2. To live near to God. 3. To make the right use of religious knowledge. 4. To run our prayers along the line of God’ s character, and to base them upon Divine precepts and promises. 5. That prayers may be denied in their letter, but answered in their spirit. (Lewis O. Thompson.)Abraham’ s intercession I. THE OF ABRAHAM’ S . 1. Abraham’ s characteristic courtesy. 2. The revelation of Divine purposes. II. THE OF ABRAHAM’ S . 1. An appeal to Divine justice. 2. An appeal to Divine compassion. III. THE REASON OF THE FAILURE OF ABRAHAM’ S . 1. His intense humility, which would not allow him to go beyond a certain limit. 2. His inadequate conception of Divine mercy. 3. His knowledge of the unworthiness of the Sodomites, for whom he pleaded. 4. His spiritual conception of the demerit of sin, and of the perfection of the Divine attribute of justice. Lessons: 1. The possible important consequences of things trifling in themselves: Abraham’ s courtesy led to the most sublime scene of human intercession on record. 2. The high estimate that God places upon family instruction. 3. God’ s readiness to answer prayer is greater than the faith of the greatest believer. 4. So long as Abraham interceded, so long Jehovah tarried to listen. 5. There is nothing more acceptable to God than the intercession of His saints. (D. C. Hughes, M. A.)Abraham’ s intercession 1. Abraham makes a good use of his previous knowledge. Being made acquainted with the evil coming upon them he stands in the gap, and labours all he can to avert it. They knew nothing: and if they had, no cries, except the shrieks of desperation, would have been heard from them. It is good having such a neighbour as Abraham; and still better to have an Intercessor before the throne who is always heard. The conduct of the patriarch furnishes an example to all who have an interest at the throne of grace, to make use of it in behalf of their poor ungodly countrymen and neighbours. 2. He does not plead that the wicked may be spared for their own sake, or because it would be too severe a proceeding to destroy them; but for the sake of the righteous who might be found amongst them. Had either of the other pleas been advanced, it had been siding with sinners against God, which Abraham would never do. Wickedness shuts the mouth of intercession; or if any should presume to speak, it would be of no account. But how then, it may be asked, did Christ make intercession for transgressors? Not by arraigning the Divine throne, nor by alleging ought in extenuation of human guilt; but by pleading His own obedience unto death! 3. He charitably hopes the best with respect to the number of righteous characters even in Sodom. At the outset of his intercession, he certainly considered it as a possible case, at least, that there might be found in that wicked place fifty righteous: and though in this instance he was sadly mistaken, yet we may hope from hence that in those times there were many more righteous people in the world than those which are recorded in Scripture. The Scriptures do not profess to be a book of life, containing the names of all the faithful; but intimate, on the contrary, that God reserves to Himself a people, who are but little known even by His own servants. 4. God was willing to spare the worst of cities for the sake of a few righteous characters. This truth is as humiliating to the haughty enemies of religion as it is encouraging to its friends, and furnishes an important lesson to civil governments, to beware of undervaluing, and still more of persecuting, and banishing men whose concern it is to live soberly, righteously, and godly in the world. Except the Lord of Hosts had left us a remnant of such characters, we might ere now have been as Sodom, and made like unto Gomorrah! If ten righteous had been found in Sodom, it had been spared for their sakes: but alas, there was no such number! God called Abraham to Haran, and when he left that place, mention is made not only of “ the substance which he had gathered,” but of “ the souls which he had gotten.” But Lot, who went to Sodom of his own accord, though he also gathered substance, yet not a soul seems to have been won over by his residence in the place to the worship of the true God. (A. Fuller.)The world’ s obligation to God’ s saints I. THE CERTAIN OF THE WICKED; which some people say they cannot believe, because out of harmony with their notions of the character of God. God is determined on the destruction of the cities of the plain, and all their inhabitants; and He gives these reasons (Genesis 18:20)--“ The cry of Sodom and Gomorrah is great, and their sin is very grievous,” or heavy. Observe-- 1. The cry was very great. A cry of blood, like that of Abel’ s from the ground, for vengeance against the murderer (Genesis 4:10). Murder, no doubt, was rife in Sodom; and He who had demanded blood for blood, could not overlook it. A cry of proud defiance against God, as represented Ezekiel 16:49-50; and that God knows too well what is due to Himself to disregard. A cry of oppression, injustice, and wrong. The cry of defrauded labourers, which the Apostle James says, “ enters into the ears of the Lord of Sabaoth” (James 5:4). A cry of cupidity, drunkenness, and revelry, such as went up to Jehovah from those whom He had called to be His people, and to whom “ He looked for judgment, but beheld oppression; for righteousness, but beheld a cry” (Isaiah 5:7). And shall we not add, a cry from the vexed spirit of righteous Lot--a cry of filial supplication mingling its music, so agreeable to the ears of a loving Father, with the hoarse discord of angry passions and self-inflicted woes? Doubtless that cry from Lot brought down the Omnipotent avenger; and the accumulated cry from the multitude “ which no man could number,” of His blood-bought people, who have complained to Him of their treatment from a Satan-ruled world, in every generation since, shall at last bring Him down again, to teach the persecutors that they have persecuted not them but Him Acts 9:4). 2. Their sin was very grievous, or heavy. Like a black cloud, gathering increased density from accumulated vapours of human wickedness until it becomes so charged with rain, thunder, lightning, and tempest, that it must at length empty itself upon the devoted earth over which it lowers. Thus sin cannot be suffered to press upon God’ s creation for ever--sooner or later it shall be removed, and all who have their life in it must perish. 3. The signal destruction of Sodom and her kindred cities was resolved on. God is a Sovereign Judge and Ruler. To Him vengeance belongs. “ He can create and He destroy.” “ To Me,” says God, “ belongeth vengeance and recompense” (Deuteronomy 32:35); and His people are taught to address Him in that character (see Psalms 94:1); and shall we say that “ God is unrighteous who taketh vengeance” ? (Romans 3:5). The sinner, in fighting against God, is labouring for his own destruction. II. THE CERTAIN OF THE . 1. If this means those whom God shall find naturally righteous, when He comes to take account of such as shall be saved, then the whole human race must be excluded from its benefits, for never since the day of Adam’ s fall, was there a man, woman, or child on the earth whom God would or could admit to be righteous in themselves 2. No inspired writer, either of the Old or New Testament, has failed to describe man as a sinner, and far from righteousness. 3. And yet have God’ s righteous ones, in every generation, had a place and a mission in the earth. God speaks of them as actually existing human beings. The Bible is full of their history, position, character, proceedings, and prospects. III. THE OF GOD TOWARDS THE WICKED, FOR THE SAKE OF THE , Under this head we are called upon to consider-- 1. That God has a people whom He calls peculiarly His own, mingled among the mass of dead, ignorant, and ungodly human beings composing what is called the world; just as righteous Lot was placed in Sodom, in the city, but not of it, residing in the midst of its depraved inhabitants, yet not identified with their wicked ways or deeds of darkness, “ but rather reproving them.” We have a perfect illustration of the external mingling, yet spiritual separation, that exists between Christ’ s redeemed ones and the subjects of Satan’ s rule in this world, in the parable of the tares and wheat, supplied by our Lord for the instruction and consolation of His people in their present state. And in referring to the value of intercessory prayer for our beloved country at such a time as this. Abraham pleaded for Lot. He remembered him when God announced to him the overthrow of Sodom, where Lot dwelt. Observe: 1. Lot was dear to the heart of Abraham. He called him his brother Genesis 13:8; Genesis 14:14); and he probably thought there would have been found at least ten righteous persons in his household, for whose sake Sodom would be spared. Thus our Divine Mediator loves those whom “ He is not ashamed to call His brethren “ (Hebrews 2:11), and claims for their sake the suspension of Almighty judgment pronounced against an apostate world. 2. Lot had accompanied Abraham out of the land of idolatry into the land of promise. He was, therefore, identified with him in his pilgrimage state, and this formed a link between them, which, notwithstanding their present local separation, rendered them objects of tenderest interest to each other. Thus Jesus included in Himself, on the cross, and at the sepulchre, all that the Father had given to Him. They were crucified with Him, and they are risen with Him (Romans 6:6; Colossians 2:12). Thus they are one with Him, and He is one with them. 3. But the tie between Abraham and Lot had been drawn still closer by the devoted affection exhibited by the former in rescuing his kinsman from the hands of the spoiler. Sodom had been attacked by the confederate kings, taken, and pillaged. Lot and his family were carried away captives, and his property fell into the hands of the conquerors. Abraham pursued the captors, and at great risk to himself succeeded in delivering the objects of his fraternal interest, and all that belonged to them, out of their hands. Our Divine Champion has done more than this. He has sacrificed His precious life to redeem His beloved ones from eternal captivity, and their inheritance from the confiscation of Almighty justice. The link cannot be more close or inseparable that binds them to their Deliverer and their Head. 4. Abraham obtained all that he desired--not impunity for the guilty citizens of Sodom, but safety for righteous Lot. The Lord was merciful to Genesis 19:16). “ I pray for them: I pray not for the world, but for them which Thou hast given me; for they are Thine,” and ascribe their salvation from present and eternal evil to the principle of unconditioned grace embodied in that prayer; while feeling satisfied that, as regards God’ s dealing with nations or individual members of the human family, merely as such, “ the Judge of all the earth will do right” (Genesis 18:25). (S. A. Walker, M. A.)A contrast, and a resemblance No scene in English history is more familiar to us from our childhood than that of Queen Philippa kneeling at the feet of Edward III. to plead for the lives of the six burgesses of Calais, who had brought the keys of the city to the conqueror, barefooted and with halters round their necks, ready, by their own deaths, to save the town from the sword. It is chiefly by contrast that this scene illustrates the wonderful narrative now before us; but there is one point of resemblance upon which I wish to lay stress. We may well contrast the cruel ferocity of King Edward, as he cries, “ Call the headsman! Cut off their heads!” --sending to death venerable citizens whose only fault was that they had too bravely defended their hearths and homes--with the mingled justice and mercy of God, devoting to well-merited destruction the foulest city on earth, and yet first going down to see (Genesis 18:21), and even willing to spare it if ten good men could be found there. We may contrast Queen Philippa’ s petition that six willing martyrs might be spared, with Abraham’ s petition that fifty--nay, ten--righteous lives might avail to save thousands of the ungodly. But the point of resemblance is this--that the queen’ s intercession was accepted because she was the queen, and was dear to her fierce husband, and that Abraham’ s was accepted because he was in a peculiar sense the friend of God. The petitioner in each case had access to the throne, and could draw near to Him that sat on it. (E. Stock.)The tone of Abraham’ s intercession The tone of Abraham’ s intercession may teach us how familiar the intercourse with the heavenly Friend may be. The boldest words from a loving heart, jealous of God’ s honour, are not irreverent in His eyes. This prayer is abrupt, almost rough. It sounds like remonstrance quite as much as prayer. Abraham appeals to God to take care of his name and honour, as if he had said, If Thou doest this, what will the world say of Thee, but that Thou art unmerciful? But the grand confidence in God’ s character, the eager desire that it should be vindicated before the world, the dread that the least film should veil the silvery whiteness or the golden lustre of His name, the sensitiveness for His honour,--these are the effects of communion with Him; and for these God accepts the bold prayer, as truer reverence than is found in many more guarded and lowly sounding words. Many conventional proprieties of worship may be broken just because the worship is real. “ The frequent sputter shows that the soul’ s depths boil in earnest.” We may learn, too, that the most loving familiarity never forgets the fathomless gulf between God and it. Abraham does not forget that he is “ dust and ashes” ; he knows that he is venturing much in speaking to God. His pertinacious prayers have a recurring burden of lowly recognition of his place. Twice he heralds them with “ I have taken upon me to speak unto the Lord” ; twice with “ Oh let not the Lord be angry.” Perfect love casts out fear and deepens reverence. We may come with free hearts, from which every weight of trembling and every cloud of doubt has been lifted. But the less the dread, the lower we shall bow before the loftiness which we love. We do not pray aright until we tell God everything. The boldness which we as Christians ought to have, means literally a frank speaking out of all that is in our hearts. Such “ boldness and access with confidence” will often make short work of so-called seemly reverence, but it will never transgress by so much as a hair’ s-breadth the limits of lowly, trustful love. (A. Maclaren, D. D.)Abraham’ s persistency Abraham’ s persistency may teach us a lesson. If one might so say, he hangs on God’ s skirt like a burr. Each petition granted only encourages him to another. Six times he pleads, and God waits till he has done before He goes away; He cannot leave His friend till that friend has said all his say. What a contrast the fiery fervour and unwearying pertinacity of Abraham’ s prayers make to the stiff formalism of the intercessions one is familiar with! The former are like the successive pulses of a volcano driving a hot lava stream before it; the latter, like the slow flow of a glacier, cold and sluggish. Is any part of our public or private worship more hopelessly formal than our prayers for others? This picture from the old world may well shame our languid petitions, and stir us up to a holy boldness and insistence in prayer. (A. Maclaren, D. D.)A good man the protection of his country It was the poet’ s vain and groundless conceit of Hector, that so long as he lived Troy could not be destroyed, terming him the immovable and inexpugnable pillar of Troy. But well it may be said of a faithful man that he is a mighty stay and strength, a main defender and upholder of the place where he liveth; for whose sake, for whose presence and prayers, out of the Lord’ s abundant kindness to all His, even the wicked are often within the shadow of God’ s protection, and spared. (J. Spencer.) Genesis 18:25 Shall not the Judge of all the earth do right?--God in human history I. GOD WORKS IN HUMAN HISTORY. 1. He originates all the good. 2. He controls all the evil. II. GOD WORKS IN HUMAN HISTORY. Abraham meant either that God ought to do right, or that He will do right. Both are true. (Homilist.)The Judge of all the earth doth right I. THE LORD IS JUDGE OF ALL THE EARTH. 1. The Lord is a judge. (1) He sees and knows all things (Proverbs 15:3). (2) He weighs human actions in the balances of justice (1 Samuel 2:3). (3) He rewards the good and punishes the bad, in some instances even in this world. 2. He is the Judge of all the earth. 3. He will finally judge the world in the last great day (Acts 17:31). That judgment will be solemn, grand, awful, equitable, and final. II. IT IS CERTAIN THAT THE JUDGE OF ALL THE EARTH DOTH RIGHT, 1. There is nothing wrong in any voluntary action, but what may be traced up to the following principles: it proceeds, in all instances, either from ignorance or from wickedness. 2. He cannot do wrong for want of knowing better. Speaking after the manner of men, all things, whether past, present, or future, are fully known to Him. 3. He is perfectly holy, and cannot do wrong from any evil principle. “ Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with Psalms 5:4). Viewing His infinite wisdom, and His transcendent purity, we are constrained to say, He cannot do wrong. 4. He doth what is right to men, in all their temporal affairs. 5. He doth right to men in all their spiritual concerns. All men fell in Adam, and all have been redeemed by Christ. 6. He will do right in the eternal rewards and punishments of men. III. GENERAL ON THIS SUBJECT. 1. Pious men, of widely different sentiments on the purposes and decrees of God, meet on this ground, and, while they sincerely acknowledge that the Judge of all the earth doth right, may cordially embrace each other in the arms of Christian love. 2. While we are piously impressed with the great truth, that the Judge of all the earth doth right, we shall submit ourselves to Him, in all the varying circumstances of life. 3. We should walk before the Judge of all the earth with circumspection, carefully avoiding everything that is offensive in His sight, and steadily pursuing those things which He approves. 4. While we conduct ourselves on this plan, and at the same time rely on the merits of Christ for salvation, we may safely leave all our affairs in the hands of our Judge. 5. This is matter of great joy to holy men. They may be accused and slandered, hut God will vindicate their character; and they may suffer with Christ, but they shall also reign with Him. 6. But this subject is truly awful and alarming to the wicked. They may be suffered to prosper in this world. There are weighty reasons for this in the Divine mind; but they stand in slippery places, and ere long will be cast down into destruction. (Sketches of Sermons.)The moral rectitude of God I. GOD IS A BEING OF MORAL . 1. God ought to be a Being of moral rectitude. He knows what is right and wrong respecting His own conduct, and respecting the conduct of all other moral beings in- the universe. He ought therefore to feel and act according to His moral discernment of what is right in the nature of things. And as He feels much more sensibly His obligation to moral rectitude than any other being, so we have far more reason to believe that He possesses moral rectitude, than that any other being in the universe does. 2. God claims to be a Being of moral rectitude. “ When Moses requested Him to show him His glory, The Lord passed by before him, and proclaimed the Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty.” 3. God has made His rational creatures capable of discerning His moral as well as natural attributes. He has implanted in their minds a moral sense, by which they can distinguish moral beauty from moral deformity in moral characters. But can we suppose that He would have done this, if He knew that His own moral character would not bear examination? 4. God has not only made us capable of judging of His moral rectitude, but commanded us to do it. “ Judge, I pray thee, between Me and My vineyard.” “ Are not My ways equal? are not your ways unequal? saith the Lord.” His knowledge of His own moral perfections is the only ground upon which He can, with propriety, or even safety, appeal to us in respect to His moral rectitude. 5. God has not only commanded His intelligent creatures to judge of His moral rectitude, but has placed them under the best advantages to judge. He has placed them all in a state of trial, and in different parts of the universe, where they have had great opportunities and strong inclinations to examine His conduct with the strictest scrutiny. Now, if the greatest and best of God’ s intelligent creatures, after their strictest scrutiny of His conduct in the various parts of the universe, have not been able to discover the least moral defect or imperfection in His character and conduct, we may confidently believe that He possesses the perfection of moral rectitude. And to close this connected train of reasoning, I would observe-- 6. That God has appointed a day for the very purpose of giving all His intelligent creatures the best possible opportunity of judging of His moral rectitude. The day of judgment is called the day of “ the revelation of the righteous judgment of God.” II. How ABRAHAM COULD KNOW THAT GOD IS A BEING OF MORAL . 1. Abraham could not know the moral rectitude of God by knowing what God would do to promote the highest happiness of the universe. 2. Abraham could not know the moral rectitude of God by knowing that the punishing of the innocent would not promote the highest good of the universe. 3. Though Abraham could not know what would be right or wrong for God to do, either by knowing what had a direct tendency to promote the highest good of the universe, or what had an indirect tendency to promote that great and important object, yet he could know what was right or wrong for God to do to answer any purpose whatever, by knowing that right or wrong or moral good and evil are founded in the nature of things. Moral good, which consists in true benevolence, is morally right in its own nature. And moral evil, which consists in selfishness, is morally wrong in its own nature. . 1. If God be a Being of moral rectitude, then He can never do evil that good may come. 2. If God be a Being of moral rectitude, then He can never approve of His creatures’ doing evil that good may come. 3. If God be a Being of moral rectitude, then He will not punish the finally impenitent the less, on account of the good they have done in the world. 4. If God be a Being of moral rectitude, then it is morally impossible that He should ever injure any of His creatures. 5. If God be a Being of moral rectitude, then all the objections which have been made or can be made against His conduct are altogether groundless. For He has always acted agreeably to the moral rectitude of His nature. 6. Since God is a Being of perfect moral rectitude, all His works will eventually praise Him. They will deserve and receive the approbation and praise of all His holy creatures. 7. If God be a Being of moral rectitude, then the weight of His wrath will be insupportable to the finally miserable. They will know that He does not punish them from malice, revenge, or malevolence, but from true, pure, disinterested benevolence and justice. (N. Emmons, D. D.)Justice I. Notice the grand fundamental truth that the ways of God are ways of righteousness. II. That the impartiality of God’ s dispensations is evident from the fact that the entire field of judgment is subject to His control, “ all the earth.” III. That God’ s dealings with men are not partial in this life; i.e., they do not involve injustice here to be counterbalanced and rectified by the judgment which is to be hereafter. IV. That while justice must be tempered with mercy, every appeal for mercy should be grounded on an underlying principle of justice. (The Lay Preacher.)The moral government of God I. By the moral government of God is meant His OF AND TO OF MORAL . It implies a government similar to that which a civil magistrate exercises over his subjects. All government supposes a law, together with an obligation on the part of the governed to obey it, and power lodged with the magistrate to enforce the obligation. In moral governments it is essential that the law should be righteous, and its administration just. An arbitrary and lawless government may inflict punishment where it is undeserved, and confer rewards where they are unmerited; but a righteous governor will regulate his conduct towards his subjects by the moral quality of their characters. He will reward the good; he will punish the wicked. The law of his empire will have its foundation in righteousness, and his subjects will know that instead of being liable to the effects of misrule and caprice, they will be treated with a uniform regard to truth and justice. Such is the notion we form of the moral government of God. II. And now, having thus explained what is meant by His moral government, I may proceed to point out to you SOME OF THOSE PROOFS AND OF ITS AND WHICH MAY SERVE THE OF GENERAL . 1. Man is a moral agent. A moral agent is a being capable of those actions which are properly the subjects of commendation or of censure, which are either laudable or worthy of blame. He is endowed with intellectual and moral powers. He can distinguish between good and evil. He has a capacity of choice, guided by understanding and reason; a will governed by moral motives and inducements; and a power of acting according to his determination and pleasure. These are some of the most essential and distinguishing attributes of moral agency. Such a being is man. Since, then, the natural constitution of man is so framed--since there is obviously everything in his mental character to render him a fit subject for moral government, it is reasonable to conclude that such a government is actually established over him. 2. The same thing is to be inferred from the supremacy of conscience. It is the office of conscience to preside over and control all the other faculties of our moral nature. To direct the will, to curb the passions, and to regulate the conduct, belongs to conscience. To conscience also it belongs to judge what propensities may be indulged, and in what degree, and which ought to be restrained. Conscience is set up within us as the arbiter of our actions, the superintendent of our senses, affections, and appetites; and the judge who shall bestow commendation or censure on all our principles and motives. 3. The tendency of mankind to institute moral governments among themselves is an argument in favour of the moral government of God. Such a tendency, from its almost universal development, may be considered as among the original properties of our nature. It seems to fall in with man’ s natural perceptions of the fitness of things, not only that he should live in society with his fellow-men, but that society should be so framed as to involve moral subordination and supremacy--that, in other words, there should be governors and the governed. 4. The course of events in the present dispensation of Providence, is upon the whole so ordered as to indicate on the part of the Supreme Disposer a preference for virtue in distinction from vice. In this constitution of things, therefore, we have a declaration from Him who orders all the arrangements of providence, and presides over the course of natural events, which side He is of, and what part He takes in the great conflict between moral good and evil. In the struggle which is carrying on between these opposite and contending principles, He determines to give no countenance to vice. The worker of iniquity shall have no sanction from Him; but if a man will be true to virtue, to veracity and judgment, to equity and charity, and to the right of the case in whatever he is concerned, he shall have the righteous God to be the Protector of his integrity, and the whole weight of His moral administration to countenance and uphold it. For the voice of nature, and the events of providence, concur to proclaim aloud that “the Lord loveth the way of the righteous, but the way of the wicked He turneth upside down.” 5. The moral government of God is the only proper basis upon which religion can be made to rest with security. If men can once discard from their minds the fact of their responsibility to their Creator, nothing will remain upon which to build any sense of piety, or by which to enforce the claims of religious faith and duty. 6. The moral government of God has received its grand proof and establishment in the scheme of human redemption. True it is, that the prevailing character in the mediatorial economy is mercy. It is a dispensation of grace. Its design is to pardon the guilty, to save the lost. But, in making its wonderful provision for the spiritual exigencies of man, it does no violence to the righteous claims of God. If it had, such a circumstance would have been conclusive against it. It would then have been a method of salvation upon which no satisfactory or enlightened dependence could be placed. But it is now “ worthy of all acceptation,” being alike honourable to justice and mercy. “ If grace reigns,” “ it reigns through righteousness.” (E. Steane.)The principles of God’ s government I. In the first place, THE OF GOD ON OF PURE AND LOVE. II. THE OF GOD IS NOT LESS MARKED BY OF PURITY AND JUSTICE THAN BY THOSE OF . III. THE DIVINE GOES ON THE OF . IV. Observe THE SPIRIT OF AND WHICH THE OF GOD. (J. W.Cunningham, M. A.)Abraham’ s intercession, or, doubt and confidence Observe the great honour which the Lord conferred upon His faithful servant. Surely this signal recognition of personal worth and faithful service speaks volumes of the esteem in which the Lord holds His servants. Observe, again, the unselfish use which Abraham made of the wonderful interview with which he was honoured. Men of the world, when ushered into the presence of royalty, only think of their own interest; they consider well how such an opportunity may be improved for their own personal advantage. How very different the conduct of Abraham! Observe, again, the nature of the plea which Abraham sets up for the preservation of the city. He points out the claims of righteousness, which the Lord, as a righteous judge, could not less than respect. “ Wilt Thou also destroy the righteous with the wicked?” And the Lord readily admitted the validity of his plea, for He said, “ If I find in Sodom fifty righteous within the city, then will I spare all the place for their sakes.” Thus the only thing which God values in man is righteousness, purity of character; compared with this, the accidents of birth, possessions, attainments, are utterly insignificant in His eyes. In the conversation which followed, Abraham not only showed his intimate knowledge of God’ s merciful disposition, but showed also that this intimate knowledge was far from being perfect. Let us contemplate the words-- I. As AN OF DOUBT. “ Shall not the Judge of all the earth do right?” With regard to what the Judge of all the earth ought to do, there can be but one opinion. The position of any judge is one of dignity, authority, and responsibility; he cannot, therefore, maintain his position for a single day unless he do right, and execute justice, and act impartially. Nevertheless, a superficial view of the condition of this world--a world so full of confusion, disorder, and lawlessness--have led some to doubt the righteousness of its great Judge and Governor. Let us now glance, for a moment, at some of the circumstances which give rise to these distressing thoughts. 1. When right is defeated, and wrong is triumphant. In this world, it is might that triumphs, and not right. Read the records of the past, and see how empires grew, waxed strong, and acquired wealth. In very many instances it was the work of the sword, the result of military skill, valour, and power. What was Alexander the Great? What was Julius Caesar? What was Napoleon Buonaparte? What was the nature of the work which they severally accomplished? They were neither more nor less than conquerors; men who established the dominion of might. They may have sometimes been the champions of right, and used their splendid victories for the best purposes. Look at individuals. The mighty, the powerful, the strong, have it all their own way; while the weak are ruthlessly trampled under foot. And many a down-trodden weak one, knowing the righteousness of his cause, whispers in the bitterness of his soul, “ Shall not the Judge of all the earth do right?” 2. When wickedness prospers and virtue fails. There can be no dispute whatever as to which ought to prosper, and which ought to fail. It is only reasonable to suppose that the order of things established by a Creator who is infinitely wise and good, should discountenance vice and favour virtue. 3. When what we conceive to be strict order is displaced by what seems to be utter confusion. Can you look back upon the experience of a single day, and say that all things have been conformable to your own notions of propriety? Does not the most superficial review suggest many improvements? It was strange to see King Edward the Sixth, under whose beneficent reign England began to enjoy the blessings of freedom, enlightenment, and true religion, cut off a tender youth, to make room for the tyrannical and bloodthirsty Mary, who brought upon the land darkness, oppression, and despair. The only child of rich parents, who have more possessions than they can possibly use, is carried away by death, while their poor neighbour, who finds it a difficult matter to earn the bare means of existence, is allowed to rear a numerous family. Is this the way we should have arranged matters? II. As AN OF . “ Shall not the Judge of all the earth do right?” There can be no doubt whatever that Abraham used them in this sense--to express his unlimited confidence in the wisdom and righteousness of God. Having trusted God, he trusted Him altogether; and never allowed even the shadow of a doubt to darken the brightness of his faith. Many considerations might be suggested here which are adapted in the highest degree to hush our doubts, and to inspire our confidence. Consider-- 1. That in this world we know God’ s ways only in part. What may be the entire bearing, or the ultimate issue of any event, we have no means of ascertaining. 2. That whenever we have understood the whole bearing of mysterious events, we have been compelled to admit their wisdom. 3. That things which are apparently evil and unnecessary, may be really good and necessary. (D. Rowlands, B. A.)God makes no mistakes There is here a young man of about thirty, of fine talents and capabilities for active life, but for years a cripple, paralytic and helpless. He would starve if left alone, A friend was commiserating his condition, when, with deep earnestness, he exclaimed, as he slowly raised his withered hand, “ God makes no mistakes?” How noble the sentiment! “ Shall not the Judge of all the earth do right?” This is piety. Only a heart divinely taught could thus speak. (Dr. Talmage.) Genesis 18:27 But dust and ashes Abraham interceding I. THE TRUE POSTURE FOR A SINNER, AT THE THRONE OF GRACE. He must lie low, and aim high. You see this in the behaviour of Abraham on the present occasion. Though honoured by a fresh token of the Lord’ s confidential friendship, he has-- 1. Low thoughts of himself. He cannot forget who and what he is: “ I am but dust and ashes!” The expression is singular. It alludes, I think, first to the meanness of his origin. What was Abraham--what are all men--but “ dust” ? But this expression of Abraham may allude, secondly, to the corruption of his nature. “ Dust” is what God made it: but “ ashes” have had a value, which is now departed from them. Thus man, however mean, was yet not offensive, till he “ corrupted his way” before God. 2. High thoughts of God: high thoughts, first, of His equity; “ The Judge of all the earth,” he is persuaded, must and “ will do right.” Any other supposition, indeed, were an affront to the Lord. But, secondly, let Abraham teach you also to entertain equally high thoughts of His mercy. Be not backward to ask of God, what you are unable to claim. II. THE OF TRUE . For whose welfare does Abraham make this urgent intercession? Two parties were included in it, neither of whom had very greatly deserved such kindness at his hands. 1. Lot his nephew, though not named, had (we may suppose) the foremost place in his good wishes. He was a pious person; and “ wilt Thou also destroy the righteous with the wicked?” 2. The people of Sodom, on the other hand, are expressly named. Abraham knew that they “ were wicked, and sinners before the Lord exceedingly.” Yet even for them he prays. III. THE OF PRAYER is another lesson taught us by this narrative. IV. A FAINT TYPE OF OUR GREAT , JESUS THE SON OF GOD. 1. Was Abraham’ s a generous interposition? That of Jesus is far more unmerited. He intercedes for enemies! 2. Did Abraham appear to have some weight, as “ the friend of God” ? Far more authoritative is the mediation of Jesus. He stands in His own name, and on His own merits; not as a servant, high in favour indeed at court--but as the King’ s Son. 3. Did Abraham persevere, with an earnestness which, in his own eyes, seemed almost to border upon presumption? The event showed, notwithstanding, that he left off too soon. This will never be said of our Divine Intercessor. “ He will not fail nor be discouraged, till He have set judgment in the earth” --till He have fully accomplished all His purposes of grace. 4. Once more: let Abraham intercede as he might, whether on this or on subsequent occasions, yet his good offices were sure to be terminated, sooner or later “ not being suffered to continue, by reason of death.” After death--as the rich man in torments found--he neither can nor will interpose. But Jesus “ ever liveth to make intercession for us.” (J. Jowett, M. A.)How may we have suitable conceptions of God in duty? That which we have more especially to take notice of is, with what apprehensions or conceptions of God Abraham did speak to God, did deport himself towards God, did manage this great undertaking with God: concerning which, four things present themselves for our observation:-- 1. That those apprehensions or conceptions [which] Abraham had of God, did highly exalt and magnify the greatness and excellency of God in his heart: “ Behold, now I have taken upon me to speak unto the Lord” ; One who hath excellency, and sovereignty, and majesty, and dominion, and power, and glory. 2. That they were such conceptions of God as did humble, vilify, and abase Abraham in himself in comparison of God: “ I have taken upon me to speak unto the Lord, which am but dust and ashes” ; a sinful, weak, worthless, frail piece of vanity and mortality. 3. That they were such conceptions of God as did represent Him gracious, propitious, benevolent to the creature, notwithstanding the greatness and excellency of God, and the meanness and unworthiness of the creature: thus much seems to be comprehended in the note of admiration, “ behold!” O what admirable condescension is this in the great God! O what wonderful mercy and grace is this, that such a poor vile creature should have liberty to speak to Him, to parley with Him! 4. That they were such apprehensions of God as did beget in Abraham a faith of acceptation with God in the performance of that duty, without which it had been dangerous presumption in him, “ who was but dust and ashes, to take upon him to speak unto the Lord.” : THAT SUCH AS SPEAK TO GOD OR SPEAK OF GOD, SUCH AS DRAW NEAR TO GOD OR HAVE TO DO WITH GOD IN ANY PART OF DIVINE WORSHIP, MUST MANAGE ALL THEIR WITH RIGHT AND DUE OF GOD. 1. The first proposition is this: That we cannot have any true, right apprehensions or conceptions of God, except we have a true knowledge of Him. Such as have not known God, have slighted Him: “ Who is the Lord,” saith Pharaoh, “ that I should obey His voice? I know not the Lord” Exodus 5:2). Such as know not God, nor desire to know Him, are so far from drawing near to God, that they drive Him as far from them as they can; they say unto the Almighty, “ Depart from us; for we desire not the knowledge of Thy ways” (Job 21:14). 2. The second proposition is: That we cannot know anything savingly of God, further than He is pleased to manifest and make known Himself to us. No man can make known God but God Himself. Moses, who had seen as much of God’ s glory as any man, when he desired a further manifestation of God’ s glory, in a higher measure or degree than formerly he had seen, he goes to God Himself for it: “ I beseech Thee, show me Thy glory” Exodus 33:18). 3. The third proposition is: That the clearest manifestations of God to us, and such as can beget in us right apprehensions and due conceptions of Him, are made out to us in and by Jesus Christ. “ No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1:18). Therefore no man ever did or canapprehend anything of God truly, that is, upon a saving account, but in and by Jesus Christ. The Divine Essence or Godhead “ no man hath seen, nor can see” in itself (1 Timothy 6:16). In the works of creation, God is a God above us; in His works of providence, a God without us; in the law, a God against us; in Himself, a God invisible to us. Only in Christ He is Emmanuel, “ God manifested in our flesh,” God in us, “ God with us,” God for us. 4. Hence follows the fourth proposition: That the manifestations of God to us in Christ are those which alone can beget those due apprehensions and right conceptions of God, with which we must draw near to Him, and perform all our worship to Him. As Abraham is held forth to us a pattern of faith; so he may be to us a pattern of worship, inasmuch as all true worship to God is performed by faith, by faith in Christ. (1) Those apprehensions Abraham had of God did beget, as we have shown, high thoughts of God. With such apprehensions of God we must perform all our worship. See what high thoughts of God His people have always had in worshipping Him: Nehemiah 9:5-6; 1 Timothy 1:17; 6:16. (2) Abraham had such conceptions of God as humbled, emptied, and abased him in himself in comparison of God. And with such apprehensions of God must we perform all our worship to Him. We are exhorted to “ come and worship, and bow down, and kneel” (Psalms 95:6). In all worship we are to testify, as our absolute subjection to God, so our humblest submission to Him. Observe what self-abasing thoughts the apprehension of God’ s goodness wrought in David when he went to worship before the Lord (2 Samuel 7:18-20). (3) Abraham had such conceptions of God as did represent Him gracious, propitious, benevolous to the creature, a bountiful rewarder of him that serveth Him, notwithstanding the greatness of God, or the unworthiness of the creature. Such apprehensions we must have of God in all our approaches to Him, in all our performances of duty and worship. (4) Abraham had such apprehensions of God as did beget a comfortable persuasion of faith for his acceptation with God in that his drawing near to Him. Now, such apprehensions of God as beget a faith of acceptation with God in our approaches to Him, can spring only from the manifestations of God to us in Christ. The use I shall make of this point is, to inform Christians how much it concerneth us to acquaint ourselves more intimately with God as He hath manifested Himself in Christ Jesus; in whom alone we can have right apprehensions and due conceptions of God; without which we cannot perform aright any kind of worship to God. 1. Without due apprehensions and conceptions of God, we cannot perform any part of that natural worship we owe to God. We cannot love Him, fear Him, trust in Him, pray unto Him, praise Him, &c. 2. Without the right apprehensions and due conceptions of God in Jesus Christ, we cannot perform aright any part of His instituted worship. (1) For all the ordinances of God’ s instituted worship (as the sacrifices and sacraments under the law, so the sacraments and other ordinances under the gospel) seem to have immediate relation to, and near dependence on, Christ. “ God manifested in the flesh.” (2) The Divine Essence or Godhead in Jesus Christ seems to be the proper object of all worship. This Divine Essence is wholly in Christ: “ In Him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9). (3) The flesh or humanity of Christ is the medium or mean by which we have access to God in all our worship. This is expressed: “ Having boldness to enter into the holiest,” where the Divine glory appeared between the cherubims on the mercy-seat, “ by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh” (Hebrews 10:19-20). (T. Mallery, D. D.)Dust and ashes 1. The first thing that occurs, is the lamentable folly of those who cry up the dignity of human nature: for neither revelation nor reason discovers any nature to us, but such as is mortal and sinful; and there is no dignity either in sin or mortality. 2. Secondly, the fearful effects of sin are displayed to us by this subject in a very particular manner. Why does the body, so wonderfully formed by the Divine wisdom, return again to its original dust, but because that which has taken root in it cannot otherwise be extracted? Why are we under condemnation, and liable to be reduced to ashes, but because sin has kindled the flames of the Divine wrath? How odious then must sin be in itself, and how contrary to the nature of God, if it compels His justice to destroy the work of His hands! Lastly, they who have ears to hear, will learn from this subject, not to set their affections upon a world, which is under sentence of condemnation, and whose end is to be burned. (W. Jones, M. A.)Necessity of humility The grandest edifices, the tallest towers, the loftiest spires, rest upon deep foundations. The very safety of eminent gifts and pre-eminent graces lies in their association with deep humility they were dangerous without it. Great men do need to be good men. Look at this mighty ship, a leviathan on the deep. With her towering masts, and carrying a cloud of canvas, how she steadies herself on the waves, and walks erect upon the rolling waters, like a thing of inherent, self-regulating life! When the corn is waving, and trees are bending, and foaming billows roll before the blast and break in thunders on the beach, why is she not flung on her beam ends, sent down foundering into the deep? Why, because unseen, beneath the surface, a vast well-ballasted hull gives her balance, and taking hold of the water, keeps her steady under a press of sail, and on the bosom of a swelling sea. Even so, to preserve the saint upright, erect, and safe from falling, God gives him balance and ballast, bestowing on the man to whom He has given lofty endowments, the grace of a proportionate humility. Humility in prayer Artabanus, one of the military officers of the Athenians, was applied to by a certain great man, who told him that he desired an audience of the king. He was answered that before it was granted, he must prostrate himself before him, for it was a custom of the country for the king to admit no one to his presence who would not worship him. That which was an arrogant assumption in an earthly king, is a proper condition of an approach to the King of kings. Humility is the foundation of an intercourse with Him. We must bow before His throne. No sinner who is too proud to yield obedience to this law need expect any favours from His hands. Genesis 18:32I will not destroy it for ten’ s sake The incalculable worth of good men This narrative teaches-- 1. The highest development of genuine philanthropy. Importunate intercession with Heaven on behalf of humanity. 2. The mysterious power of intercessory prayer. 3. The incalculable worth of good men, however few in number. I. That good men in a community, however few, are HIGHLY OF GOD. 1. Because of the tender relationship they sustain to Him. His children. 2. Because of the critical position in which they are placed in this life. 3. Because of the beneficent influences they are capable of exercising upon the race. II. That good men in a community, however few, are of SOCIAL WORTH. 1. Prize good men more than all others. 2. Seek to multiply good men. (1) By endeavouring to convert bad men to goodness by the gospel of Christ. (2) By indoctrinating the rising generation with the principles and spirit of Christ. (Homilist.)God’ s willingness to save Those who censure this narrative, asserting that it represents God as wavering and undetermined, should observe that His resolution was not yet taken (Genesis 18:21); and even if this had been the case, that it is indeed always open to the repentance and prayer of those whom it concerns; God has no delight in punishing and destroying; He tried the hard-heartedness of Pharaoh by ten successive plagues; He accepted the repentance of the wicked Ninevites; and He ordered a systematic ritual of sacrifices, solely intended to furnish to man the means of restoring his peace with Himself. If we banish this “ vacillation” from the attributes of God, man may tremble before His will; but he can never love Him. But the truth, that the principles on which His government is based are eternal and unalterable, is expressed many times with singular emphasis: “ God is no man that He should lie, nor a son of man that He should repent.” God is, indeed, said to have repented that He had created man, and that He had appointed Saul king over Israel; but these are strong expressions denoting how unworthy the former had proved to bear the Divine image; and the latter, to be the representative of Divine sovereignty. (M. M.Kalisch, Ph. D.). Genesis 19:1-3 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom The eve of judgment to the righteous I. THE MAN IS FOUND IN THE WAY OF DUTY. 1. The duty of his calling. 2. The duty arising from the relations of human life. II. THE MAN IS FROM SINNERS. In the world, but living above it. This separateness, which is necessarily the mark of the righteous character, involves:-- 1. Sorrow for the spiritual state of men alienated from God. 2. A principle which regulates choice of companionship. A good man will avoid the contagion of evil example, and be attracted to that which is most Godlike. (T. H. Leale.)Angel work in a bad town I. THE REASONS WHICH THIS SUPREME ACT OF . 1. It was a merciful warning to the rest of mankind. 2. Moreover, in this terrible act, the Almighty simply hastened the result of their own actions. 3. Besides, this overthrow only happened after careful investigation. 4. There is this consideration also--that, during the delay, many a warning was sent. 5. It is worthy of notice that God saved all whom He could. II. THE MOTIVES OF THE ANGELS’ VISIT. 1. The proximate or nearest cause was their own love to man. 2. The efficient cause was Abraham’ s prayer. 3. The ultimate cause was God’ s mercy. III. THE ANGELS WENT TO WHERE LOT WAS--to Sodom. As a ray of light may pass through the foetid atmosphere of some squalid court, and emerge without a stain on its pure texture, so may angels spend a night in Sodom, surrounded by crowds of sinners, and yet be untainted angels still. If you go to Sodom for your gains, as Lot did, you will soon show signs of moral pollution. But if you go to save men, as these angels did, you may go into a very hell of evil, where the air is laden with impurity and blasphemy, but you will not be befouled. No grain of mud shall stick. IV. THEY WERE CONTENT TO WORK FOR VERY FEW. It has been said that the true method of soul-winning is to set the heart on some one soul; and to pursue it, until it has either definitely accepted, or finally rejected, the Gospel of the grace of God. We should not hear so many cries for larger spheres, if Christians only realized the possibilities of the humblest life. Christ found work enough in a village to keep Him there for thirty years. Philip was torn from the great revival in Samaria to go into the desert to win one seeker after God. V. THEY HIM. Let us hasten sinners. Let us say to each one: “ Escape for thy life; better lose all than lose your soul. Look not behind to past attainments or failures. Linger nowhere outside the City of Refuge, which is Jesus Christ Himself. Haste ye; habits of indecision strengthen; opportunities are closing in; the arrow of destruction has already left the bow of justice; now is the accepted time, now is the day of salvation.” (F. B.Meyer, B. A.)I. THE WARNING. 1. How given. The messenger an angel! The deliverance of one man from a temporary calamity worthy of an angel’ s powers. The great privilege of those who are permitted to save souls from eternal death. We have had many warnings. Prophets, apostles, &c., &c. “ If the word spoken by angels was steadfast,” &c. 2. To whom given. Lot. Even he, an imperfect man, shall be saved. “ Not one of these little ones shall perish.” “ None shall by any means pluck you out of My Father’ s hand.” 3. Its nature. Unprecedented. Startling. Life and death. Several cities to be destroyed. 4. When given. On the eve of the event predicted. No time for saving property. Life the only thing to be carried away. Presently the time will come when we can carry nothing away with us. Are we now prepared? We may have but a short warning, or none at all. II. THE ESCAPE. 1. Lot receives the warning. Informs his sons-in-law. They ridiculed it. Scoffers. Many make a mock at sin. Still worse to make a mock of religion. Many do even this. Their “ day is coming.” Was there any cause in Lot for their scoffs? Had they not sufficient reason, in his known character, to believe him? Imperfect piety has little influence. Probably his influence in Sodom was not very great. 2. He lingered. (1) The time. Not a moment to be lost. (2) The place. Sodom. Sinful and doomed. (3) The reason. Did not doubt the warning. Not doubt, but sinful attachments. Had friends and property in this wicked place. 3. Compulsion was needful. The angels had to lead him forth. Strange that men need to be coerced into accepting a great deliverance. Yet this brand was plucked from the burning. Men have to be compelled to come in, &c. 4. Even then Lot did not wish to go as far as he could from destruction, but to remain as near as possible. III. THE . 1. The people were employed, as usual, in their pleasures, labours, or sins. Did not think their end was so near. So will it be at the judgment of the world. Death may overtake us unawares. 2. Lot being at a safe distance, the fearful tempest commenced. Fire destroyed the city, and water soon flowed over and submerged the smoking ruins. 3. Lot’ s wife, looking back, was changed into a pillar of salt. None who are on the way to heaven can look back longing on the world they leave without injury. Old attachments are thereby strengthened, and new occupations, &c., are made distasteful. Such declension displeasing to God. 1. The wonderful mercy of God for even imperfect Christians. 2. The duty of thankfully receiving the warning He sends. 3. The duty that lays upon us of warning men “ to flee from the wrath to come.” 4. God’ s great love in providing a deliverer for us. (J. C. Gray.)Angels’ word to Lot 1. Their humanity. (1) They showed themselves susceptible of human influence. (2) They appeared in human form. (3) They partook of human food. 2. Their power. I. THAT THEY HAVE A NATURE TO HUMAN . II. THAT THEY REGARD PARENTS AS BOUND TO SEEK THE WELFARE OF THEIR . III. THAT THEY REGARD SIN AS THE HEART OF THE GREAT GOD. 1. God being omniscient is cognisant of every sin. 2. God being holy must be pained by every sin. IV. THAT THEY REGARD AS TO INFLICT WHERE THERE IS SIN. Conclusion: 1. Life is solemn. 2. God is great. 3. Sin is ruinous. (Homilist.)The character of Lot Lot’ s character is a singularly mixed one. With all his selfishness he was hospitable and public-spirited. Lover of good living, as undoubtedly he was, his courage and strength of character are yet unmistakable. His sitting at the gate in the evening to offer hospitality may fairly be taken as an indication of his desire to screen the wickedness of his townsmen, and also to shield the stranger from their brutality. From the style in which the mob addressed him it is obvious that he had made himself offensive by interfering to prevent wrongdoing. He was nick-named “ the Censor,” and his eye was felt to carry condemnation. It is true there is no evidence that his opposition had been of the slightest avail. How could it avail with men who knew perfectly well that, with all his denunciation of their wicked ways, he preferred their money-making company to the desolation of the hills, where he would be vexed with no filthy conversation, but would also find no markets? Still it is to Lot’ s credit that in such a city, with none to observe, none to applaud, and none to second him, he should have been able to preserve his own purity of life and steadily to resist wrong-doing. It would be cynical to say that he cultivated austerity and renounced popular vices as a salve to a conscience wounded by his own greed. That he had the courage which lies at the root of strength of character became apparent as the last dark night of Sodom wore on. To go out among a profligate, lawless mob, wild with passion and infuriated by opposition--to go out and shut the door behind him--was an act of true courage. His confidence in the influence he had gained in the town cannot have blinded him to the temper of the raging crowd at his door. To defend his unknown guests he put himself in a position in which men have frequently lost life. In the first few hours of his last night in Sodom there is much that is admirable and pathetic in Lot’ s conduct. But when we have said that he was bold and that he hated other men’ s sins, we have exhausted the more attractive side of his character. The inhuman collectedness of mind with which, in the midst of a tremendous public calamity, he could scheme for his own private wen-being is the key to his whole character. He had no feeling, lie was cold-blooded, calculating, keenly alive to his own interest, with all his wits about him to reap some gain to himself out of every disaster; the kind of man out of whom wreckers are made, who can with gusto strip gold rings off the fingers of doomed corpses; out of whom are made the villains who can rifle the pockets of their dead comrades on a battle-field, or the politicians who can still ride on the top of the wave that hurls their country on the rocks. (M. Dods, D. D.)Lot’ s hospitality Lot would fain have been as hospitable as Abraham. Deeper in his nature than any other consideration was the traditional habit of hospitality. To this he would have sacrificed everything; the rights of strangers were to him truly inviolable. Lot was a man who could as little see strangers without inviting them to his house as Abraham could. He would have treated them handsomely as his uncle; and what he could do he did. But Lot had by his choice of a dwelling made it impossible he should afford safe and agreeable lodging to any visitor, lie did his best, and it was not his reception of the angels that sealed Sodom’ s doom, and yet what shame he must have felt that he had put himself in circumstances in which his chief virtue could not be practised. So do men tie their own hands and cripple themselves so that even the good they would take pleasure in doing is either wholly impossible or turns to evil. (M. Dods, D. D.) Genesis 19:4-11 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door The eve of judgment to sinners I. THEIR IS . 1. It extends to all classes of the community. 2. It includes the most shameful lusts. 3. It opposes the righteous to the last. II. THEY EXPOSE TO WHICH FUTURE . Blindness-moral as well as physical. III. THEIR CONDUCT OFTEN BECOMES A SOURCE OF TO THE (see Genesis 19:5; Genesis 19:8). Lot was prepared to violate one duty in order to maintain another. Let a man do right, and put his trust in God. (T. H. Leale.)Shamelessness of sinners Their shameless speech to have the men brought out that they might know them, very notably discovereth unto us the impudency that sin effecteth in time, when it once getteth rule. Surely it taketh all modesty, and shame, and honesty away, and proveth the saying to be most true: Consuctudo peccandi tollit sensum peccati. The custom of sin taketh away all sense and feeling of sin. At the beginning men shame to have it known what they do, though they fear not to do it, and they will use all cloaks and covers that possible they can to hide their wickedness. But at last they grow bold and, impudent, as these men did, even to say what care we. And why? Certainly because this is the course of sin in God’ s judgment, that it shall benumb and harden the heart wherein it is suffered, and so sear up the conscience, and conceit in time, that there shall be no shame left, but such a thick vizard pulled over the face, that it can blush at nothing, either to say it or do it. Behold these brazen-brewed wretches here, who, after long use of sin (no doubt at first more secret), are now come to require these men openly and to tell the cause, that they might know them without all shame or spark of shame, in, and at so horrible abomination. Marvel not then any more, that the adulterer blusheth not, the drunkard shameth not, nor the blaspheming swearer hideth not his face. You see the reason; custom to do evil in that kind hath utterly bereaved him of feeling and shame as it did these Sodomites. A heavy and fearful case for God’ s plague is even at the door of such people, as you see it was here for these Sodomites. It was well said of him that said it, if God take from a man his bodily eye that he cannot see, or his bodily ear that he cannot hear, every man seeth the judgment and perceiveth the loss; but when God in wrath taketh away the inward eye and ear of the mind and heart, that what sin soever he committeth, he neither seeth, nor heareth, nor feeleth, no man thinketh this a plague, or any rod of God. But O fearful plague! etc. (Bishop Babington.)Mild speech to pacify In Lot’ s going out to them, shutting the door after him, and calling them brethren, we may note a godly discretion and wisdom in dealing to pacify outrageous beasts. Fire quencheth not fire, but milder and softer speeches many times, and most times appeaseth disorder, though here it could not, for the strength of sin that had so mightily possessed them. To brute beasts are overcome with fair speeches, and become tame; a soft answer breaketh anger, when a cutting tongue stirreth up wrath. Full of grace is that man and woman that can be mild and sweet to effect goodness. (Bishop Babington.)Blindness. 1. Physical. They lost the power of distinct vision. 2. Mental. They were the subjects of illusions. The imagination was diseased, so that they were deceived by false appearances. They acted as distracted persons. 3. Moral. They madly persisted in their designs, though an act of Providence had rendered it impossible of accomplishment. Judgment at hand The Scriptural signs that the judgment is near are:-- 1. That God abandons men or communities to out-breaking and presumptuous sins. 2. That warnings and chastisements fail to produce their effect, and especially when the person grows harder under them. 3. That God removes the good from any community--so, before the flood, so before the destruction of Jerusalem. 4. The deep, undisturbed security of those over whom it is suspended. (Gosman.)God’ s time to strike Many a one is hardened by the good word of God, and, instead of receiving the counsel, rages at the messenger; when men are grown to that pass, that they are no whir better by afflictions, and worse with admonitions, God finds it time to strike. (Bishop Hall.) Genesis 19:12 Hast thou here any besides?-- A solemn inquiry concerning our families I. Such a question as this APPEALS TO OUR NATURAL . Surely, unless we have lost manhood, we love our kindred and desire their good. We have not yet become like the ostriches in the wilderness, which care not for their young. Our flesh has not congealed into marble, nor are our hearts become like millstones; we have a very tender concern for those united to us by ties of nature, and esteem them as parts of ourselves. What parent is not glad to see his children in good health? We will watch them all through the weary night when they are ill, and can we not pray for them when they are sick with sin? Parents, be parents indeed. Brothers, act a true fraternal part. Sisters, let your tender love find a fitting channel. Husbands and wives, let your conjugal union awaken you to tenderest emotions. Let every fond relationship stir us to care for others, while the inquiry is made: “ Hast thou here any besides?” II. The question is one which AROUSES HOLY . To provoke you to earnest solicitude this morning, let me remind you of times when we should be anxious about our friends and children. 1. When first we ourselves look to Christ, we should care for others. We would not eat our morsel alone, lest it grow stale through our selfishness. This wood drops with honey; we cannot eat it all, let us call others to taste its sweetness. 2. Then there are times of Christian enjoyment. 3. Me-thinks when we are downcast, when our soul is filled with bitter trouble, then also is an appropriate season to pray for others. God turned the captivity of Job when he prayed for his friends, and he may turn our captivity when we do the same. 4. It may also help to stimulate this holy solicitude, to think of how we shall feel in regard to our children and friends when they come to lie sick. Can we gaze upon their pallid countenances without bitter reproaches for our past supineness? 5. Think, again, how you would care for your friends if you were yourself this morning very nigh unto death. You cannot come back from heaven; if you have neglected a duty, you cannot leave heaven to perform it. III. Such a question as this is calculated to EXCITE US TO ANXIOUS EFFORT; for mere solicitude without effort is not genuine. A man must not pretend that he cares for the souls of others so long as he leaves one stone unturned which might be the means of blessing them. 1. It seems to me, then, that if we are in a right state of heart this morning, one of the first things we shall do will be to tell those dear to us of their danger. Let not thy friend perish through ignorance. Tell him that whosoever cometh unto Christ He will in no wise cast out; that there is life in a look at the crucified Saviour; that whosoever believeth that Jesus is the Christ, is born of God. Preach no salvation by works; but preach faith, and works only as the fruit of faith; and let the doctrine that Christ came to seek and to save that which was lost be clearly set before thy friend’ s face. 2. Remember it is not enough coldly to warn them of danger and doctrinally to teach the remedy. There are many who will go so far; but I hold, my brethren and sisters, that we are bound to use a constraint with our friends. Do not misunderstand me--only a loving and a tender constraint, such as these angels used with Lot. Press them, plead with them, take them by the hand. I remember an old man who was a nursing-father to all the young men in the parish where he lived. This one thing he used to do; there was scarcely a lad whom he would not know and speak to, and there was a time with most of the lads when he specially sought to see them decided. Suppose one of them was going away to London, he would be sure to ask him to have a cup of tea with him. “ You are going away, John,” he would say; “ I should not like you to go without spending an evening with me.” If it was a fine sunshiny evening, he would say, “ You know I have often talked to you about the things of God, and I am afraid that as yet there has been no impression produced. You are going to London, and will meet with many temptations, and I fear you may fall into them, but I should like to pray with you once before you go. Let us walk down the field together.” There was a tree, an old oak tree, in a solitary place, where he would say, “ To help you to recollect my words better, we will pray under this tree.” The young and the old knelt together, and the old man poured out his soul before God; and when he had wrestled with God, and talked with his young friend, he would say, “ Now, when I am dead and gone, you will perhaps come back to the place where you lived when a youth; let that tree be a witness between God and your soul, that here I wrestled with you; and if you forget God, and do not give your heart to Christ, let that tree stand to accuse your conscience till it yields to the entreaties of Divine love.” Now here was a using of what I have styled constraint; but it is not a constraint, as physical force; of course that is never to be used; but the constraint of spiritual force, Divine love, and earnestness. May I ask whether we have all done our duty in this matter? IV. Our text FOSTERS A VERY HOPE. It says, “ Hast thou here any besides?” as much as if it would say, “ Hope for them all. Why should they not all be brought out of Sodom? Why should one be left behind?” V. The text A VERY SOLEMN FEAR, namely, that there may be some in our households who will not be saved. Ah! young men and women; ah! you who are fathers of Christian children, but not converted yourselves; you who are godless daughters and unregenerate sons of Christian people, you are lost now, you may be lost for ever l Lot’ s sons-in-law were consumed, and why not you? Saved shall the patriarch be, but not saved the patriarch’ s son, except he shall flee out of Sodom. (C. H.Spurgeon.)Lessons 1. While God blinds the wicked, He maketh way for His servants to escape. 2. Sweet is the providence, and solicitous is the care of God by His angel over His saints to save them. 3. Sons and daughters fare the better with God for being related to holy parents. 4. God calleth His, and all that are near and dear to Him, out of the place upon which vengeance is determined (Revelation 18:4). 5. Approaching vengeance discovered should make saints quit themselves from among the wicked (Genesis 19:12). 6. When the cry of sins groweth great against God’ s face, it is time for saints to haste from thence. 7. Jehovah commissions destroyers to blot out the wicked in the earth. 8, Good angels are sometimes commissioned to destroy the wicked as well as to save the righteous. (G. Hughes, B. D.) Genesis 19:14 He seemed as one that mocked unto his sons-in-law Danger despised I. LET US ATTEND TO THE BY LOT TO HIS SONS-IN-LAW. THERE IS A CLOSE BETWEEN THEIR AND OUR OWN. 1. We are living, like them, amongst wicked men. 2. We are exposed, like them, to Divine judgment. 3. We are plied, like them, with overtures of mercy. II. LET US ATTEND TO THE MANNER IN WHICH THE SONS-IN-LAW OF LOT HIS . THERE IS A CLOSE BETWEEN THEIR CONDUCT AND THAT OF MANY OF . 1. Like them, we reject as mockery the demonstration of our danger. 2. Like them, we reject as mockery the offer of a method of escape. 3. Like them, we reject as mockery all earnestness in pressing on our attention the means of deliverance. III. LET US ATTEND TO THE OF THE MANNER IN WHICH THE SONS-IN-LAW OF LOT HIS . THERE IS A CLOSE BETWEEN THEIR DOOM AND OURS IF WE DIE IN A STATE OF . Here we may appeal-- 1. To the declarations of the Almighty. 2. To the facts of history. The old world. The cities of the plain. 3. To the dictates of reason. 4. To the attributes of God. His truth and holiness. (G. Brooks.)Lot’ s message to his sons-in-law: an illustration of the preacher’ s message to the ungodly world The context strikes several things forcibly on our attention. 1. The incongruity between the material and moral departments of existence in this world. In Sodom we find natural beauty and harmony in conjunction with moral deformity and discord. 2. The amazing power which prayer has with the Governor of the Genesis 18:23-33). 3. The existence of a moral government in connection with the conduct of man. 4. The deep interest of angelic intelligences in human history. I. LOT’ S MESSAGE TO HIS SONS-IN-LAW WAS IN ITS NATURE. “ The Lord will destroy the city.” 1. Their peril was great. 2. Their peril was the result of sin. 3. Their peril was just at hand. 4. Their peril at this moment was unavoidable. II. HIS MESSAGE TO HIS SONS-IN-LAW WAS FOUNDED ON THE DIVINE . 1. The danger of which the gospel preacher warns the unconverted is not a dream of his own; it is a fact of Divine revelation. 2. The proclamation of this danger to the unconverted is not optional on the preacher’ s part; he is bound by heaven to do it III. His MESSAGE TO HIS SONS-IN-LAW WAS . 1. The appearance of things remaining unchanged. “ Since the fathers fell asleep,” &c. 2. The force of old associations. 3. A false trust in the mercy of God. (Homilist.)Disregard of religion and its consequences Lot’ s sons-in-law were probably void of faith and of the fear of God, minding only the things of this world, and resolved not to leave the possessions and conveniences which they enjoyed in that wicked country. And if so, they might easily frame to themselves objections to their father’ s counsel, and a plea for their own conduct. But they learned, when it was too late, that his advice was sober and true. I. NOTHING IS MORE AND SERIOUS, AS NOTHING IS MORE CERTAIN, THAN ARE THE TRUTHS WHICH TO OUR . II. And yet, secondly, THERE ARE MANY WHO TREAT WITH DISDAIN AND . In worldly affairs persons are seen to act usually with attention and earnestness; they made a due use of their reason, and consider what they are about. Thus they act, not only in things of great consequence, relating to their life, their health, their liberty, their fortunes, their family, their honour and credit, but even in slighter matters, to obtain a small profit, or to escape a small inconvenience. Nothing is neglected, nothing is put off to an uncertain day; instruction is attentively received and put in execution. But as to religion, there is not this zeal and activity; it is not carefully weighed, scarcely can it obtain a fair hearing; favourable opportunities are neglected, opportunities which slip away, and are never to be recalled, and everything that should be done is left undone. III. Let us consider, thirdly, WHENCE THIS STRANGE AND NEGLECT. It proceeds in a great measure from want of faith, which is an evil more common than is imagined. Some men there are who have received good natural abilities, which they employ to bad purposes. Of these talents God giveth them the use, and the devil teacheth them the application. They argue themselves out of their religion, and then apply themselves to debauch the minds of others, and to treat serious and sacred things with levity, licentiousness, and ridicule. Pernicious books and corrupt conversation spread the contagious disease. (J. Jortin, D. D.)On the guilt and the consequences of despising the Divine threatenings I. Let us, in the first place, ATTEND TO THE BY LOT TO HIS SONS-IN-LAW. “ Up; get you out of this place: for the Lord will destroy this city.” Consider what was the situation of these men. They dwelt in a city subject to the dominion of sin. They dwelt in a city which, in consequence of its sinfulness, deserved immediate destruction; in a city which, when time and opportunity abundantly sufficient for trial and repentance had been afforded, was devoted to immediate destruction. The Divine mercy still extended to them one respite, one opportunity, one warning more. Such, then, is your situation. Such is the situation of every one who hears the sound of the gospel. Contagion surrounds you; destruction lies before you. You are defiled, miserable, and helpless. Yet still there is a call of mercy; still there is a way to escape. The God whom you have offended places deliverance within your reach. The Son of God becomes man, and gives His life to purchase your salvation. II. Consider, in the next place, THE MANNER IN WHICH THE SONS-IN-LAW OF LOT HIS AWFUL . He seemed unto them as one that mocked. Their conduct discloses to us their character. They had evidently set their hearts on the worldly advantages which, in their apprehension, attended the place where they resided; and they made little account of its wickedness. In many respects the conduct of a large portion of the world bears at this day a close resemblance to that of the sons-in-laws of Lot, and arises from the same principles. When the great doctrines of the gospel are proposed as comprehending and disclosing the appointed method of salvation; what numbers disregard or despise them! When the holy commandments of God are explained and enforced as indispensably and in every particular binding upon every man, what numbers withhold their assent from the strictness of such interpretations of the Scriptures! When the terrors of the world to come are displayed, when the wrath and vengeance of God are revealed against all ungodliness and unrighteousness of men, what numbers refuse to credit the tremendous truth! The minister of the gospel seemeth unto them as one that mocketh. III. Consider, in the third place, THE OF AS AN IDLE TALE, AS THE WORDS OF ONE THAT MOCKETH, THE OF GOD. They brought ruin upon themselves and their posterity. (T. Gisborne, D. D.)Lessons 1. Good fathers make haste in midst of dangers to keep their children from destruction, being fore-warned of God’ s judgments. 2. Gracious parents are earnest with children to press on counsels for their good and safety. 3. Near relations in the flesh, though wicked, yet are dear unto gracious souls to save them. 4. Faith concerning God’ s judgments revealed will put gracious hearts upon hastening others out of them. 5. Places of habitation when they be places of vengeance, as well as of sin, must be abhorred and forsaken by God’ s saints. 6. Cities though ever so strong and stately cannot secure sinners from ruin. It and they shall perish. 7. Jehovah is the author of destruction upon places of wickedness, who cannot be resisted. 8. God sends messengers of salvation sometimes to the vilest of men, to Lot’ s sons, &c. 9. God, His messengers, and His messages of vengeance, are all but scorns and derisions to wicked men. 10. Secure scorning of destruction from God is the immediate forerunner of it, as here. (G. Hughes, B. D.)The last night in Sodom If you had been in Sodom on that solemn, awful evening you would never have suspected it. There was nothing outwardly to show that terrible scenes were at hand, even at the door. No weird omens were observed that night; no strange sounds disturbed the superstitious. No fiery sword was seen hanging over the city, in token that the sword of the Almighty’ s wrath was at last unsheathed. No signs appeared in the sun as he sank peacefully to rest. The cattle came lowing home from the fields, and the sheep-dogs barked, and the voices of children at play were heard. And then darkness fell; and the chirping of a myriad insects rose on the stillness of the Eastern night; and the stars looked down upon the quiet scene; and the moon shone, for the last time, on the great doomed city. But within Lot’ s dwelling a solemn conference was being held, and Lot’ s heart was heavy and disturbed. Full of sadness was he for the heedless, unrepenting people; full of anxiety for those dear to him in that place. And then he hurried out in the darkness to warn his relatives, and to urge on them immediate flight; and they--how true to life it all is!--laughed at him! They treated the matter as a fine joke, and the more earnest his entreaties, the more boisterous grew their mirth. And so the night wore on, and then the day began to break, and the angels hurried, nay, forced Lot out of the city. But with the morning light the scoffer waxed bolder still. “ What of thy coward fears of the night, O righteous Lot?” he mockingly begins, but the words die away on his lips. Ah! what means this strange, unearthly gloom--this lurid, awful flame, in which earth and heaven seem joined in one? What this terrible sense of suffocation--this scorching, choking downpour? The lightning plays, and the thunder rolls--shock upon shock is felt--shriek rises upon shriek--confusion, horror, uproar! Woe! woe! woe! . . . A few hours later, and a silence still more awful . . . And the sun, as he rides high in the heavens, looks down upon a smoking mass of desolation--“ And the smoke of the city went up as the smoke of a furnace!” (J. B. C. Murphy, B. A.)Warnings disregarded by sinners What a chance (which never came again) the sons of Lot missed that evening! But do you know what they said? They said he was an alarmist! “ The old man is in his dotage,” laughed one,” and some one has been frightening him.” “ Never heed him,” cried another, “ he is ever thus, croaking about the wickedness of the place, and telling us we are all going to be destroyed. He has been saying it for years--and nothing has ever happened yet!” Ah, that’ s just where it is! “ Nothing has ever happened yet!” And so, when the preacher warns the open sinner of his danger, and urges him to escape from his sin--to escape for his life--he is laughed at, and he is called an alarmist. But every one who has ever tried to press home a truth that has been unwelcome--to warn people of a danger that they would rather believe to be impossible--has been called an Alarmist. Noah was an “ Alarmist.” Lot was an “ Alarmist.” The prophets who foretold the destruction of Jerusalem were “ Alarmists,” and many a one who foresaw and foretold the Indian Mutiny of 1857 was called an “ Alarmist.” And so, at the risk of being called an “ Alarmist” I would take up and echo this cry. Art thou living in a Sodom of wilful sin--a Sodom of uncleanness, or drunkenness, or not?--then “ Escape for thy life!” (J. B. C. Murphy, B. A.)As one that mocked Look at Lot going through the streets of Sodom at midnight to warn his sons of the approaching destruction of the city, only to be reviled and mocked by them. Mr. Moody once said that he remembered being in an American city a few years ago, and there came unto the after-meeting an old grey-headed man, who for years had been wandering from God. In early life that old man had walked with God, and had found fellowship with Him; but for a number of years past he had been wandering in the darkness and agony of sin. He (Mr. Moody) said to him, “ God is very merciful, and He will forgive you,” and gave him a number of passages of Scripture, and sat up with him until midnight. About that hour the light broke in upon the old man, and the Lord restored to him the joy of his salvation, and the old man went on his way rejoicing. The next night the old man came into the meeting looking the very picture of despair; he did not think he had ever seen a sadder countenance, and he asked him what his trouble was. The old man replied that he had spent the most wretched day of his life. His family had grown up and lived in that city. He had that day wandered from house to house, and had not seen a child who did not mock him. The old man added that he now realized what he had done; he had taken his children into the world, and could not get them out again. Genesis 19:15 When the morning arose, then the angels hastened Lot Hastening Lot I. THE NEED TO BE . 1. In what? (1) In matters of obedience to their Lord. (2) In coming out from the world. (3) In seeking the good of their families (Genesis 19:12). (4) In general quickness of movement in spiritual things (Genesis 19:17; Genesis 19:22). 2. Why? (1) The flesh is weak. (2) Perseverance is difficult. (3) Sodom has a sluggish influence. (4) When our worldly occupation is incessant, and takes up most of our thoughts, we are hindered from decision. (5) Idle leisure is still worse. Men with nothing to do in the world seldom do anything in religion. 3. By what means? (1) By reminding them of their obligations, their opportunities, and the days already wasted. (2) By leading them to consider the flight of time and brevity of life. (3) By warning them of the sure ruin of their impenitent friends. (4) By setting before them the fact that delay in duty is sin, and leads to other sins. II. THE SINNERS NEED TO BE . 1. Sinners are very slow, and apt to linger. (1) They have settled down in the Sodom of sin. Like the sluggard, they desire “ a little more folding of the arms to sleep.” (2) They are bound by many ties to the City of Destruction. (3) They do not believe our warning (Genesis 19:14). (4) They trifle with our message when they dare not contradict it. (5) Delay is Satan’ s grand device for their ruin. (6) Procrastination baffles our persuasions. Delays act like bales of wool dropped over the wall of a besieged city to deaden the blows of a battering-ram. Felix quieted his conscience by the idea of “ a more convenient season.” 2. Our business is to hasten them. (1) We must be in earnest ourselves, as these angels were. (2) We must also be patient, and repeat our pleadings. (3) We must be resolute, and lay hold on their hands. 3. We have many arguments with which to hasten them. May the Holy Spirit make them see-- (1) Their imminent danger while lingering. (2) The sin of loitering when God commands them to escape for their lives. (3) The fitness of the present above any possible future. (4) The uncertainty that any available future will come. (5) The supreme necessity of immediate decision with some; for it may be “ now or never” with them; they will “ die in their sins” if they do not hear the voice of God today. (C. H. Spurgeon.)The lingerer I. WHY IS IT, THAT IN THE ESCAPE OF THE SOUL, MEN SO LINGER? 1. The first cause is the entanglement of their affections with worldly things. 2. Another cause of Lot’ s irresoluteness would be the refusal of his sons-in-law and of their wives, his daughters, to escape with him. 3. Other causes of lingering there may be peculiar to yourselves. (1) Perhaps you have not fortitude enough to brave the ridicule or the persecution that you will be exposed to. (2) Perhaps you are but half-persuaded of your peril. Acknowledging in general terms your sin, you do not realize the possible imminency of its punishment. You presume upon a longer probation. You put off Christ with a promise. “ Be ye, therefore, ready; for in such an hour as ye think not the Son of Man cometh.” II. Need I point out to YOU THE PERIL OF ? It is strikingly illustrated by the narrowness of Lot’ s escape. How nigh he was to the fate that overtook his wife! How closely his reluctance, which the angels had to force, must have approached to her disobedience, which they had to punish! And how affecting this separation! She who left Sodom with him was not to enter Zoar with him. (H. Allon.)A reason for haste A Christian tradesmen bethought him that he had never spoken to a certain regular customer about his soul, though the man had called at his shop for years. He determined to plead earnestly with him the next time he came in his way. There was no next time; his customer died suddenly, so that he saw him no more. (C. H. Spurgeon.)Spiritual concerns first When a young man made an open profession of the gospel, his father, greatly offended, gave him this advice: “ James, you should first get yourself established in a good trade, and then think of the matter of religion.” “ Father,” said the son, “ Jesus Christ advises me differently; He says, ‘ Seek ye first the kingdom of God.’” (C. H.Spurgeon.)Urgency needed “Brother,” said a dying man, “ why have you not been more pressing with me about my soul?” “ Dear James,” replied the brother, “ I have spoken to you several times.” “ Yes,” was the answer, “ you are not to blame; but you were always so quiet over it; I wish you had gone on your knees to me, or had taken me by the neck and shaken me, for I have been careless, and have nearly slept myself into hell.” (C. H. Spurgeon.)No time to lose The poor needle-woman with her inch of candle has work to finish. See how her fingers fly, for she fears lest she should be left in darkness, and her work undone. (C. H. Spurgeon.)Inducement to hasten Do not some professors cause sinners to loiter by their own loitering? A man taking a seat at the Tabernacle came to the minister and said, “ Sir, do I understand that if I became a seat-holder I shall be expected to be converted?” “ Yes,” was the reply, “ I hope you will, and I pray that it may be so. Do you object?” The answer was, “ Oh, sir, I desire it above everything.” Was not the man hastened by the general feeling of hopefulness which pervaded the Church? Assuredly there is much in the atmosphere which surrounds a man. Among warm-hearted Christians it is hard for the careless to remain indifferent. (C. H. Spurgeon.) Genesis 19:16 He lingered Perilous procrastination I. I MUST BEGIN BY TO THE PERSON WHO IS HIMSELF. I should like to ask you, my beloved friend, if this matter about which you are still hesitating is not of vital importance to you? Do you think you ought to put off all preparation for the future that awaits you? If I knew that some one was about to defraud you of your estate, and that unless you were diligent about it you would lose all your property, I think I should say to you, “ Bestir yourself.” If I knew that some deadly disease had begun to prey upon your constitution, and that if neglected it would soon gain an ascendancy with which ‘ twere hard to grapple, I think I should say, “ Go to the physician. Do not delay; for bodily health is a boon to be prized.” I can scarcely recall the details of a little incident in Russian history which might illustrate the emergency: but the fact, as far as my memory serves, was this. The Czar had died suddenly, and in the dead of the night one of the counsellors of the empire came to the Princess Elizabeth and said to her, “ You must come at once and take possession of the crown.” She hesitated, for there were difficulties in the way, and she did not desire the position; but he said, “ Now, sit down, Princess, for a minute.” Then he drew her two pictures. One was the picture of herself and the Count thrown into prison, racked with tortures, and presently both brought out to die beneath the axe. “ That,” he said, “ you can have if you like.” The other picture was of herself with the imperial crown of all the Russias on her brow, and all the princes bowing before her, and all the nation doing her homage. “ That,” said he, “ is the other side of the question. But, to-night, your Majesty must choose which it shall be.” With the two pictures vividly depicted before her mind’ s eye she did not hesitate long, but cast in her choice for the crown. If you decide for Christ, and trust in Him, you shall enter into the bliss of those who for ever and for ever, without admixture of grief, enjoy felicity before the throne of God. To my mind, there ought to be no halting as to the choice. II. LET ME REMIND THE THAT WHILE HE LINGERS HE THE SOULS OF OTHER PEOPLE. When Lot lingered--he was defeating his own purpose, and doing the worst imaginable thing, if he wanted to convince his sons-in-law that he spake the truth; for while he lingered, they would say, “ The old fool does not believe it himself, for if he did believe it, he would pack up and haste away; nay, he would take his daughters by the hand and lead them out of the city at once.” But, hark ye, man, with what face dost thou reprove others whilst thou art not decided thyself? Where is thy consistency? Let me venture to make one other observation here. I should not wonder if the death of Lot’ s wife might not partly be attributed to Lot himself. If you think that this is a severe reflection, I would remind you that she must have seen her husband hesitate. Oh, undecided father! I should dread to have thee think, in years to come, “ The loss of my children’ s souls was due to my procrastination.” Alas, it may be so--it may be so! III. THE MEANS BY WHICH GOD IS PLEASED AT TIMES TO ROUSE THE . Let us pray for them, that they may by some means be hastened. (C. H. Spurgeon.)Lingerers hastened I. First, I have to speak TO GOD’ S . I hope they are very numerous in this church. Every believer should be an ambassador from heaven. 1. I speak solemnly to you who have wept over Jerusalem, and who are proving your true love to souls by your exertions for them, and I remind you, in the first place, that it is a glorious work to seek to save men, and that for its sake you should be willing to put up with the greatest possible inconveniences. The angels never hesitated when they were bidden to go to Sodom. They descended without demur and went about their work without delay. 2. Note again--I still speak to those who are messengers of God to men’ s souls--when you go to lost souls, you must, as these angels did, tell them plainly their condition and their danger. “ Up,” said they, “ for God will destroy this place.” If you really long to save men’ s souls, you must tell them a great deal of disagreeable truth. 3. When we have affectionately and plainly told the sinner that the wages of his sin will be death, and that woe will come upon him because of his unbelief, we must go farther, and must, in the name of our Lord Jesus, exhort the guilty one to escape from the deserved destruction. Observe, that these angels, though they understood that God had elected Lot to be saved, did not omit a single exhortation or leave the work to itself, as though it were to be done by predestination apart from instrumentality. How impressive is each admonition! What force and eagerness of love gleams in each entreaty! 4. Learn, still further, from the case before us, where words suffice not, as they frequently will not, you must adopt other modes of pressure. The angel took them by the hand. I have much faith under God in close dealings with men; personal entreaties, by the power of the Holy Spirit, do wonders. 5. I thought, as I read my text, that it gave us a striking example of doing all we can. Lot and his wife, and the two daughters--well, that was four--the angels had only four hands, so that they did all that they could--there was a hand for each. You notice the text expressly says, they took hold of the hand of Lot, and the hand of his wife, and the hand of his two daughters. There were no more persons, and no more helping hands, so that there was just enough instrumentality, but there was not a hand to spare. I wish there were in this church no idle hands, but that each believer had both hands occupied in leading souls to Jesus Christ. 6. Observe, also, that as those angels set us an example in using all their power, so they also encourage us to perseverance, for they ceased not to exhort till they had brought Lot out of danger. We must never pause in our efforts for any man till he is either saved or the funeral bell has tolled for him. 7. I will say no more to these messengers of God except this, that we ought to remember that we are the messengers of God’ s mercy to the sons of men. The text tells us, “ The Lord being merciful unto him.” The angels had not come to Lot themselves; they were the embodiment and outward embodiment and outward display of God’ s mercy. Christians in the world should view themselves as manifestations of God’ s mercy to sinners, instruments of grace, servants of the Holy Spirit. Now, mercy is a nimble attribute. Justice lingers; it is shod with lead, but the feet of mercy are winged. Mercy delights to perform its office. So should it be with us a delight to do good to men. II. To You, O , I NOW SPEAK, hoping to be the means, by God’ s grace, of driving you out of this lingering. 1. I shall begin--O you that are baiting between two opinions--by asking you, Wherefore do you linger? Lot, I think, loitered because he had much property in and around the city. As to Lot’ s daughters, I know not why they lingered, but, peradventure, there were some very dear to them in the city. Do you reply that you do not believe in the danger? Then am I indeed sorry for you, for the danger is none the less sure. Do you linger because you doubt the way of escape? Or, perhaps, you think you do not need it. It is possible that the reason why you linger is, that you indulge some favourite sin. Yet, perhaps, I have not touched the right reason for your lingering. You, perhaps, are subject to an idleness of spirit, a natural inaction and lethargy. I think in most cases this is the root of the matter. You are not bestirred about soul affairs, you are too idle to come to decision. But you must come to it or die. I fear me, that in some cases, though I know not of many in this place, I fear me that this whole matter is despised. If religion be a lie, do not pretend to believe it; say so, and be honest, and take the consequences; but, if it be true, act upon it. 2. Well, I have put the question, Wherefore do you linger? but now I want to say two or three words to you, and they shall be to this effect--Wherewith shall we hasten you? These few considerations, hurriedly offered, I hope will not be forgotten. (1) Time is short. Young people do not believe this, but you, who have reached thirty or forty, know it. (2) Moreover, life is uncertain. Some of you know this by painful experience. You have recently lost friends. Hate, and in strong health, they have been smitten down. Others of you have been accustomed to attend the dying-bed, or you often see the hearse go by the windows; or you are sick, and you carry death in your bowels. Wherefore do you linger? (3) If this will not quicken you, let me tell you, that if you were now to believe in Christ you would be no loser. Present salvation would be present happiness. (4) Beside that, you are now, at this moment, in danger. (5) There is one terrible reflection which I cannot help mentioning, namely, that with some of you it ought to be an alarming fact, that the means of grace are losing all effect. You used to feel them much more than you do now. (C. H. Spurgeon.)Lot: a beacon I. WHAT LOT WAS HIMSELF. 1. Lot was a true believer--a converted person--a real child of God--a justified soul--a righteous man. Is any one of my readers a traveller in the narrow way which leads unto life? So also was Lot. (1) One evidence is, that he lived in a wicked place, “ seeing and hearing” evil all around him (2 Peter 2:8), and yet was not wicked himself. Now to be a Daniel in Babylon--an Obadiah in Ahab’ s house--an Abijah in Jeroboam’ s family--a saint in Nero’ s court, and a “ righteous man” in Sodom, a man must have the grace of God. Without grace it would be impossible. (2) Another evidence is, that he “ vexed his soul with the unlawful deeds” he beheld around him (2 Peter 2:8). He was wounded, grieved, pained, and hurt at the sight of sin. 2. Before we pass on, let us remember that a true Christian may have many a blemish, many a defect, many an infirmity, and yet be a true Christian nevertheless. We do not despise gold because it is mixed with much dross. We must not undervalue grace because it is accompanied by much corruption. II. WHAT THE TEXT TELLS US ABOUT LOT’ S . “ He lingered.” Now, there are many Christian men and Christian women in this day very like Lot. There are many real children of God who appear to know far more than they live up to, and see far more than they practise, and yet continue in this state for many years. Wonderful that they go as far as they do, and yet go no further I They hold the Head, even Christ, and love the truth. They like sound preaching, and assent to every article of Gospel doctrine, when they hear it. But still there is an indescribable something which is not satisfactory about them. They believe in heaven, and yet seem faintly to long for it; and in hell, and yet seem little to fear it. They love the Lord Jesus; but the work they do for Him is small. They hate the devil; but they often appear to tempt him to come to them. They know the time is short; but they live as if it were long. They know they have a battle to fight; yet a man might think they were at peace. They know they have a race to run; yet they often look like people sitting still. They know the Judge is at the door, and there is wrath to come; and yet they appear half asleep. Astonishing they should be what they are, and yet be nothing more! And what shall we say of these people? They often puzzle godly friends and relations. They often cause great anxiety. They often give rise to great doubts and searchings of heart. But they may be classed under one sweeping description--they are all brethren and sisters of Lot. They linger. III. THE REASONS THAT MAY ACCOUNT FOR LOT’ S . 1. He made a wrong choice in early life. 2. He mixed with sinners when there was no occasion for his doing so. IV. WHAT KIND OF FRUIT LOT’ S SPIRIT BORE AT LAST. 1. He did no good among the inhabitants of Sodom. 2. He helped none of his family, relatives, or connections towards heaven. 3. He left no evidences behind him when he died. (Bishop Ryle.)Lessons 1. Saints by infirmity may delay their own salvation, when hastened by the messengers of God. Flesh may hinder and delay. 2. Providence orders His angels to take hold of hands to deliver, when they cannot persuade hearts. Works shall do what words did not. 3. God’ s angels leave not the conduct of His saints until they set them without danger. 4. God’ s free grace and mercy to His servants is the only cause of all their deliverance by angels (Genesis 19:16). (G. Hughes, B. D.)Folly of procrastination The Spanish proverb says, “ That which the fool does in the end, the wise man does in the beginning.” The wise with a good grace what the fool with an ill; the one to much profit, what the other to little or none. A word worth laying to heart; for, indeed, that purchase of the sybilline books by the Roman king, what significant symbol it is of that which at one time or another, or, it may be, at many times, is finding place in almost every man’ s life; the same thing to be done in the end, the same price to be paid at the last, with only the difference that much of the advantage, as well as grace, of an earlier compliance, has passed away. (Archbishop Trench.)Impious lives contagious The impious lives of the wicked are as contagious as the most fearful plague that infects the air. When the doves of Christ lie among such pots, their yellow feathers are sullied. You may observe that in the oven the fine bread frequently hangs upon the coarse, but the coarse very seldom adheres to the fine. If you mix an equal portion of sour vinegar and sweet wine together, you will find that the vinegar will sooner sour the wine than the wine sweeten the vinegar. That is a sound body that continues healthful in a pest-house. It is a far greater wonder to see a saint maintain his purity among sinners than it is to behold a sinner becoming pure among saints. Christians are not always like fish which retain their freshness in a salt sea; or like the rose which preserves its sweetness among the most noisome weeds; or like the fire which burns the hottest when the season is coldest. The Lord’ s people, by keeping evil company, are like persons who are much exposed to the sun--insensibly tanned. (J. Secker.)Golden moments In the life of every individual there are moments of such transcendent interest that they may be called golden. Several years ago the writer heard an aged minister state that, while Dr. Dwight was president of Yale College, two young men who listened to those masterly discourses which have since been published, were deeply impressed with a sense of their sinfulness and peril. One proposed to the other that they should call on the Doctor, and talk with him. They started arm-in-arm. When they reached the doctor’ s house, one refused to enter. The other went in. He who remained out of doors returned to his room, but from that time ceased to manifest any interest. “ He who entered,” said the speaker, “ became a Christian and a minister, and is now addressing you.” He improved the golden moments, while his bosom-friend permitted them to roll by unheeded, little imagining they exerted upon his destiny an influence undying. In the great revival of 1831, a gentleman of my acquaintance, who had been a sea-captain, and could use more profane language in an hour than any other man I ever knew, became impressed with a sense of his sinfulness. He felt that the time had come when he must decide whether the prayers of his wife should be answered, or not. He was doing an extensive mercantile business, but he sent a note to his partner, stating that he should be detained at home, and should not be at the store, and did not wish to be disturbed. He shut himself in his room, determined not to leave it till he had settled the all-important question to his own satisfaction. Golden moments were passing through his hour-glass, while in one room his wife was pouring out her earnest supplications, and in another he thought on his ways and turned his feet to the testimonies of God, and made haste to keep His commandments. When he left that chamber the question was settled aright, and settled for ever. His face shone like that of Moses. He had been in communion with the Most High. In that same year a lawyer was convicted of his sinfulness, and was anxious to be a Christian. On a certain evening he attended a cottage prayer-meeting, and took a seat by the side of the writer. He had been in the meeting but a few moments, when he became exceedingly agitated, and very soon took his hat and left the house. Towards the close of the meeting he returned. He soon arose and said: “ I wish to be a Christian. I am determined to be one. After I entered this room, a transaction which occurred several years ago came to my mind, in which I wronged a man. My conscience, stirred by the Spirit of God, would not let me rest till the matter was settled. I have been and arranged the matter to the entire satisfaction of both parties, and I am now at peace with God and man.” How golden were the moments he spent in being reconciled to the man whom he had injured! During those few moments his destiny was sealed. Had he not improved them aright, he would not have known the pleasure of having a conscience void of offence, nor the comforting assurance of God’ s favour. In that same year a young man who had been halting between two opinions for a length of time attended a religious meeting in Albany, and heard one of the impassioned discourses of Dr. Kirk. He left the church in company with an earnest Christian friend. They walked along in silence till they reached a street corner, where they were to separate. On parting the friend asked, “ What is your decision?” The answer was, “ I will serve the Lord.” That young man became a Christian, and at length a minister of the gospel, Never did he regret the decision he made on that street corner while the golden moments were rolling along. Were not the moments golden which were spent by Queen Esther while pondering the question whether to go in unto the king at the risk of her life? Who can estimate the influence and the importance of that decision! Had she not employed those moments aright, her life and the lives of her nation would have been sacrificed. (American Sunday School Times.)Benefits of discipline But, O what followeth in the next words: As he prolonged the time, they caught him by the hand and brought him out. So, so, it is a thousand times needful that we should be drawn violently, when we will not come willingly. And then see here a secret, and lay it to your heart. Your riches, your honours, your friends, pleasures, wife, children, and such like, are taken from you in part or in all. You marvel at it, and think, peradventure, you are quite out of the Lord’ s favour, for else this great change in your estate would not be. But fear not--rather remember what you read here: Lot prolonged to do what he should, as his case was, and the Lord caught him by the hand and brought him out. Haply as your case hath been, you have prolonged to do what the Lord willed you, and these things that you have lost were some let unto you to hold you back; the Lord, careful that you should not perish, has in this your change, done no other to you than He did to Lot when He caught him by the hand. Verily He hath even so caught you to bring you by this means, from what and whence He would have you come, because whilst you enjoyed these, you forgot yourself, prolonged and trifled the time, and danger grew on; that it must be otherwise with you, or else the Lord’ s judgment light upon you, amongst others whom His justice would punish, and that God would not, and therefore hath rid you thus away--even thus I say, draw you more forcibly by the want of these benefits, because as long as you enjoyed them, words would not work with you. Be not afraid, then, of adversity, but be schooled by it, to get you out of Sodom, and to obey the Lord’ s will and bidding: for to this end hath He caught you by the hand, effectually, though not bodily, if you be His. And when once you are out, you shall find Him slack His force again most certainly, and comfort you as shall be good, with riches, honours, friends, pleasures, wife, children, and every needful blessing. Then shall you find it true, what the prophet Daniel assureth you, No good thing verily shall be withheld from them that live a godly life. (Bp. Babington.)The Lord being merciful unto him Lot’ s escape from Sodom I. It is natural to speak, first, of THE NEED LOT HAD TO ESCAPE; OR, OF THE BY WHICH THE CITY WAS . It is God’ s way to be long-suffering. Judgment is a work He does not love. His will is that none should perish. But the cup of Sodom was now overflowing; nor was there any longer hope of its repentance. It was fully time that God’ s abhorrence of iniquity should be made to appear. Mercy to surrounding tribes and succeeding generations in danger of falling into like depths demanded this. When nations, cities, families, or individuals become hopeless in their impiety and corruption, when remedial agencies no longer promise good, what, then, shall a just, righteous, and good ruler do? Is it not a startling warning of the just judgment sure to overtake all sin unpardoned, because unconfessed and unforsaken? II. But we must pass to consider, next, WHY IT WAS THAT OF ALL THE OF THAT WICKED CITY, LOT SHOULD BE TO ESCAPE. “‘ The Lord being merciful to him.” “ Thou hast magnified Thy mercy, which Thou hast showed unto me in saving my life.” Poor as was the quality of Lot’ s religion, he had some measure of that which is real. He did not lose all faith in the true God. III. Thus we are brought to speak of some things which appear with respect to THE MANNER OF LOT’ S ESCAPE. 1. With very great difficulty. To the very last God’ s messengers must use urgency and compulsion! So He must, and does, with many an irresolute believer. Often He graciously applies the rod. 2. But Lot’ s escape was not only with great difficulty, it was also with much bitter sorrow and painful loss. IV. The narrative thus briefly considered abounds in LESSONS of the greatest practical importance. 1. The long-suffering of God may be worn out. Judgment is then sure. 2. None whom mercy can rescue will be suffered to perish. Lot, the most imperfect of believers, was saved. 3. To subordinate religious fidelity to worldly advantage or pleasure is always a costly and often a fatal mistake. 4. In rescuing others, one may sometimes have to use a sort of loving violence; “ pulling them out of the fire.” 5. It is possible to be “ almost saved, but lost.” (H. M. Grout, D. D.)The deliverance of the righteous in the time of judgment I. GOD MAKES KNOWN TO THEM THE WAY OF . 1. God’ s way of deliverance is often against our will. (1) We forget what should be our chief care. (2) We are paralysed by fear. 2. God’ s way of deliverance does not destroy the necessity for our own exertion. 3. God’ s way of deliverance is only effective through His mercy. II. GOD IS READY TO DELIVER OTHERS FOR THEIR SAKES. 1. Hence the righteous can offer salvation to the last. 2. Our efforts may be unavailing. III. IN THE MIDST OF ONLY THE FEW ESCAPE. 1. The tremendous power of evil. 2. God’ s great judgments upon mankind. IV. THE CAN ONLY BE SAVED OUT OF THE SCENES OF , NOT IN THEM. (T. H. Leale.)Lot’ s escape from Sodom I. THE OF GOD. This is seen-- 1. In the patience of God with the Sodomites, in sparing them so long. 2. In the willingness to save these wicked cities for even ten righteous persons. 3. In the question (Genesis 19:12). 4. In the loving compulsion by which Lot and his family were urged to escape. 5. In the condescension manifested in granting Lot’ s request. 6. Such forbearance is very noticeable in view of the terrible doom with which it was connected. II. THE OF MAN. This is seen-- 1. In the continued hardness of the Sodomites. 2. In the mocking unbelief of Lot’ s sons-in-law. 3. In the hesitancy of both Lot and his family to leave the doomed city. 4. In Lot’ s lack of faith in God’ s power to keep him in the mountain as well as in Zoar. III. THE OF . The answers to the following questions will reveal it: 1. Why were not Lot’ s sons-in-law saved from the doom of Sodom? 2. Why was not Lot’ s wife caught in the destruction of Sodom? 3. How did Lot and his daughters ultimately escape the fate of the Sodomites? Lessons: 1. Lot, in the choice of Sodom for a residence, furnishes an example of the folly of worldly wisdom. 2. Lot’ s sons-in-law furnish an example of the inevitable doom that awaits all who scorn the warnings of God’ s messengers. 3. Lot’ s wife is an example of the inevitable fate of those who outwardly, but reluctantly, conform to the requirements of the gospel, but whose heart is in the world. 4. The destruction of Sodom is an illustration of the doom that awaits this world and every impenitent soul. 5. The urgency to flee to the Divine refuge is graphically portrayed in the impassioned words of the angels (Genesis 19:17). (D. C. Hughes, M. A.)Three stages in Lot’ s life I. LOT GOING IN THE OF SODOM. People generally go in the direction of that which is wrong before they thoroughly go into it. II. LOT IN SODOM. III. The omnipotent mercy of God Almighty, HIM OUT OF SODOM. (M. Rainsford, B. A.)Lot’ s flight from Sodom I. WE ARE HERE TAUGHT THE REALITY AND OF THE DANGER TO WHICH THE SINNER IS EXPOSED. The reality of the sinner’ s danger is proved by the express statements of the Word of God, and by the struggles of conscience, as the Almighty’ s vicegerent, even in the unregenerated heart. II. THE MEANS BY GOD TO AWAKEN THE SINNER TO A TRUE SENSE OF THE REALITY AND OF HIS DANGER. Holy Spirit is the Alpha and the Omega, the beginning and the ending, the first and the last in the work of arousing from their death-like lethargy the prison-bound thralls or slaves of Satan. At one time He comes upon the sinner as an armed man, and attacks directly the stronghold of infidelity in the heart, and throws down every barrier by which it was guarded. At another time--and this is the more usual mode of His operation--the Sanctifier executes His office of bringing transgressors out of darkness into His marvellous light through the instrumentality of the dispensations of God’ s providence, and of the faithful preaching of the Word by his called, tried, and appointed messengers. III. THE STATE OF THE SINNER’ S MIND WHEN HE HAS BEEN , IN THE MANNER ALREADY POINTED OUT, TO A RIGHT SENSE OF HIS LOST AND (see 2 Corinthians 7:11). IV. THE AND SPIRIT HAYING BEGUN THE GOOD WORK, IS PLEDGED TO CARRY IT ON AND IT. (R. Jeffrey.)I. THE OF THE . Lot’ s deliverance II. THE MANNER OF THE . III. THE SEQUEL TO THE . (R. S. Candlish, D. D.)The folly of lingering When a man hath to go over a river, though he ride once and again into the water and come out, saying, I fear it is too deep for me, yet, considering that there is no other way for him, he resolves to venture, for, saith he, the longer I stay the higher the waters will rise, and there is no other way for me--I must go through at the last, why not at the first? And so he ventures through. Thus it is with you. You say, “ Oh, but my heart is not humbled; oh, but I am a great sinner; and should I venture upon Jesus Christ?” Will this heart be more humbled by keeping from Jesus Christ, and wilt thou be less a sinner by keeping from Him? No, certainly, for the longer you stay from Christ, the harder it will be to venture on Him at the last. (W. Bridge.)The danger of delay “Serious things to-morrow,” said a distinguished individual against whose life a plot was laid. One of the confederates, relenting, had sent a notice of the plot by a messenger who had particular instructions to deliver it personally, and to state that the letter must be read immediately, as it was on a very serious matter. The messenger, however, found the person against whose life the plot was laid in the midst of a convivial feast. The letter and message were both faithfully delivered; but the man of mirth and wine laid it aside, saying, “ Serious things so-morrow!” The morrow he never saw, for that night the assassin plunged the deadly weapon into his heart. So many put away from them the serious warnings of the gospel, and perish in their sins. Genesis 19:17 Escape for thy life; look not behind thee Delays are dangerous I. AN ALARM. “ Escape for thy life.” 1. Lot’ s life was in imminent danger. So is the life of every unconverted man. 2. But Lot had timely warning to escape from the impending storm, and so has every sinner. 3. Lot’ s escape was to be effected in haste; and if he had not left the place at that time, he would have been destroyed with the wicked. II. A CAUTION. 1. “ Look not behind thee.” (1) To consult the world. (2) To confer with flesh and blood. (3) To reason with the devil. 2. “ Neither stay in all the plain.” (1) Of carnal security. (2) Of desire. (3) Of procrastination. (4) Of good resolution. (5) Of despondency and unbelief. III. AN . “ Escape to the mountain, lest thou be consumed.” 1. Those who flee to Christ find a place of safety. 2. Those who escape to Jesus Christ shall find rest. 3. Those who escape to Christ are blessed with peace. (Benson Bailey.)Delay in religion I. THE GREAT CRISIS IN THE HISTORY OF THE SOUL. 1. We illustrate this by the case of Lot, as here described. 2. We apply this to the ease of undecided persons. II. THE CAUSE OF THIS IN RESPECT TO . 1. The cause of Lot’ s lingering is evident. (1) Worldly attractions. (2) Domestic ties. 2. The reason why some linger on the subject of religion. (1) Taken up with the pleasures and vanities of the world, its gratifications, enjoyments, amusements. (2) Influenced by the consideration of worldly gain. (3) Influenced by relations and associations. III. THE SIN AND DANGER OF , AS IT . 1. The sin committed against God. 2. The dangerous consequences of this halting in religion. (The Evangelical Preacher.)The awakened sinner I. I wish to speak of the MEANS by which a sinner is awakened from his spiritual slumber--from that deathly lethargy in which every human being lies by nature. The means, I hesitate not to consider, is the Word of God. Other things may assist in giving entrance to the Word, but it is by the Word, as a rule, that God’ s Holy Spirit works in convincing the sinner of his sin. It matters not how the sinner gets the Word, so that he do get it. II. Having spoken of the means employed to awaken the sinner’ s conscience, we proceed to consider the ANXIETY which is the result. A sense of sin is produced; and sin is felt to be as a heavy burden pressing upon the soul. III. How important that such an anxious soul should receive proper ! HOW precious, then, the opportunity of meeting with a Christian friend! I have said that it is by means of the Word of God that the sinner is awakened, that the Holy Spirit proceeds in commencing that process whereby we are brought “ out of darkness into marvellous light” ; let me add, that there is a connection between the Bible and human agency. God’ s plan of converting the sinner is by the preaching of the Word; and it is in this way generally that conversions are effected. IV. We suppose the awakened sinner, thus instructed, to make his ESCAPE. Be has many temptations to remain. But one thought, one anxiety, overpowers all; life, eternal life, is his motive and his object. (W. M.Whittemore.)Run for your life 1. My text, in the first place, suggests urgency on the part of all those who would induce people out of their sins. Why was not the angel more polite? Why did he not coolly and formally invite Lot and his wife to leave that city? The angel was in earnest. 2. My subject also suggests that the mere starting gives no security. Lot had started out of the city, but he might have perished half-way before he got to the mountains. Men start for heaven, but do not always get there. If my house be burning, and I take a bucket of water and put out the flames in this, and that, and yonder room, while I leave the flames in another room, I might as well have wasted no strength and brought no buckets of water at all. And if a man is only half saved, he is not saved at all. 3. The text suggests further, that a man, after being persuaded out of sin, sometimes looks back. 4. My text suggests that some men, having started, loiter by the way. They tarry in the plain. They are too lazy to get on. You know that men, in order to get on in this world, must deny themselves, and work hard; must go through drudgery, that after awhile they may have luxuries. If we get to heaven it will be by gathering up all the energies of our souls and hurling them ahead in one persistent direction. In mid-ocean, on the China going out at midnight, the “ screw” stopped. “ What’ s the matter?” everybody cried. People rushed out to see why the “ screw” had stopped in mid-ocean. Something wrong, or it would not stop in the middle of the Atlantic. So it is a bad sign when men voyaging towards heaven stop half-way. It is a sign of infinite peril. (Dr. Talmage.)The angels’ admonition to Lot I. “ Escape for thy life.” This was the general admonition. It was not a small matter which was at stake. It was his life. II. “ Escape for thy life.” Are you aware of the guilt and danger of a sinful, worldly life? Remember the treasure which you have at stake; even your life; not the life merely of your body, but the life of your soul; the everlasting happiness of your immortal spirit. Be in earnest in this great work of saving your precious, your immortal soul. Be active, be diligent. Let nothing turn you from your purpose. Lay hold on eternal life. Attend especially to the three directions attached to the general admonition. 1. “ Look not behind thee.” Renounce for ever all thoughts of returning to that state of sin and death from which you are beginning to escape. Suffer not your mind, even for a moment, to reflect with complacency on those pursuits, pleasures, or companions, from which you must for ever separate. Having once set your face toward heaven, O! look not back on Sodom. “ Remember Lot’ s wife.” 2. “ Neither stay thou in all the plain.” Think it not enough to have escaped from Sodom, but remove to the greatest possible distance from everything connected with that devoted place. Think it not enough to have renounced old habits of sin, to have broken off from the commission of gross offences, from openly profane and irreligious practices: but have no fellowship with the unfruitful works of darkness. Allow not yourself to remain within the forbidden regions of self-indulgence and worldly gratification. 3. “ Escape to the mountain, lest thou be consumed.” If there were no place of safety to which you could flee, and be at peace, then indeed would your efforts to escape be in vain, and my endeavours to assist you fruitless. But, blessed be God I there is a place of safety, a refuge provided for you, where you may be secure from the impending ruin, and may delight yourself in the abundance of peace. Lot was directed to a mountain whither he might escape and be in safety. You are directed not to a mountain, but to Jesus Christ: He is a hiding-place from the storm, a covert from the tempest. Would Lot be safe if he should flee to the mountain? Whosoever flees to Jesus Christ shall be delivered from the wrath to come. He shall be delivered from all the consequences of sin, from the punishment which it has incurred, from the power which it has obtained in the heart. Do you ask how you are to flee to Christ? You are to flee to Him in your mind, with your heart, with all the desires and affections of your soul. You are to flee to Him in faith, believing His word and promises, and casting yourselves upon His mercy and power. (E. Cooper, M. A.)The last night of Sodom “Tarry all night” : “ Escape for thy life.” The words of man and the words of angels. The man, a master of courtesy and hospitality; the angels, ministers of mercy and of vengeance. The man speaks of house and home and feasting and rest; the angels speak of impending wrath and swift destruction. The man persuades to the enjoyment of a quiet evening in a luxurious clime, and promises the return of a beautiful day; the angels would hasten an escape from a scene of enchantment and delight, at the sacrifice of all earthly possessions. The man speaks from mere feeling and a vivid impression of things as they are passing before his eyes; the angels speak of things as they are--and behind the calm and peaceful aspect of the closing day, they see the fiery tempest of the coming morn. Such is the contrast between feeling and fact, shadow and substance, appearance and reality. So unlike and allied to each other are the sensual and the spiritual; the earthly and the heavenly; the aspect of peace and safety, and the near approach of danger and destruction. Such is the difference between the judgment of man, who is all involved in the cares and toils and pleasures of the passing day, and the judgment of beings who stand outside the range of our mistakes and temptations, and who see the affairs of time in the light of eternity This awful lesson in sacred history may be all summed up in two words. The one is from man and the world; the other is from heaven and God. One says to the careless and the worldly, “ Tarry, he at ease, enjoy yourself while you can” ; the other says, “ Escape for thy life.” One says, “ Wait, be not alarmed; make yourself comfortable where you are” ; the other says, “ Haste, look not behind thee; flee to the mountain, lest thou be consumed.” One says, “ Soul, take thine ease; eat, drink, and be merry” ; the other says, “ Thou fool! this night thy soul may be required of thee.” The question which every one must answer for himself is always this, Which of these two voices shall I obey? To many it seems like mockery to talk of danger to the young and the gay, the healthful and the happy. But who was the mocker on the peaceful night when the cities of the plain rioted in pleasure for the last time? All the seductions and falsehoods of temptation, and all the dangers and sorrows of perdition, are bound up in that one word--wait. The voice of love speaks to the careless in terms of terror and alarm. God’ s patience will not always last. The day of grace must have an end. And with many it is much shorter than they expect. (D. Marsh, D. D.)Illustration of the sinner’ s state, duty, and prospects I. THE DANGER TO WHICH THE SINNER IS EXPOSED. 1. It is real. Not imaginary. 2. It is imminent. Not distant. Nearer and nearer every day. 3. It is tremendous. Not slight. II. THE OF ESCAPE FROM THE DANGER TO WHICH THE SINNER IS EXPOSED. 1. It is proved by the invitations addressed to him in the Bible. Numerous, earnest, pathetic. 2. It is proved by the revelation of the work of Christ, on which these invitations are founded. That work is a mountain, if that be the proper emblem of strength, stability, immutability. 3. It is proved by the experience of all believers. Fire-escape. Life-boat. III. THE OF PROMPT AND ACTION ON THE PART OF THE SINNER, IF HE WOULD ESCAPE FROM THE DANGER TO WHICH HE IS EXPOSED. 1. His flight must be instantaneous. Without procrastination. 2. His flight must be rapid. No delay. 3. His flight must be persevering. The city of refuge. IV. THE URGENCY OF THE MOTIVES BY WHICH THE SINNER SHOULD BE INDUCED TO ESCAPE FROM THE DANGER TO WHICH HE IS EXPOSED. 1. The magnitude of the interests at stake. “ Life! life! eternal life!” 2. The exclusiveness of the gospel method of salvation. No other name. 3. The happiness of escape. Beneficial results to ourselves and others. Address (1) Those who are at ease in Sodom; (2) Those who are lingering and deferring their flight; (3) Those who are daily running in the way prescribed. (G. Brooks.)Escape for thy life I. You must escape for your life--THE LIFE NOT OF THE BODY BUT OF THE SOUL. 1. The everlasting welfare of your soul is in danger. 2. To effect your deliverance you must escape yourselves. 3. You must be in earnest. 4. You must sacrifice everything that stands in your way. II. Look NOT BEHIND. 1. He who has once left this sinful world ought to give up all thoughts of return. 2. Look not behind you for the sake of your former companions. 3. Look not back to relieve yourself of the sense of guilt which weighs upon you. 4. Look not behind lest you should never advance beyond your present position. III. STAY NOT IN ALL THE PLAIN. Delay not-- 1. In hope of a better opportunity. 2. In reliance upon your good intentions. 3. Because you have begun to attend to religion. 4. Though you have been brought to reel deeply about religion. 5. For a more thorough conviction of sin. 6. Through discouragement and despondency. 7. Because you hope you are a Christian. (J. Day, D. D.)Saved as by fire There is such a fate as being saved, yet so as by fire, going into the brightness with the smell of fire on your garments. (A. Maclaren, D. D.)Escape for thy life When danger is behind us we should strain all our powers to escape from it as Indians or settlers do to escape from the prairie fires in America. A tribe of Indians, who were swift of foot, once gave a white man they intended to kill a chance to escape by running whilst they all pursued him. He ran with such mad haste that he managed, though with great difficulty, to escape. Look not behind thee,. . . lest thou be consumed Genesis 19:17). Look not behind The ancients told a fable about Orpheus who, they said, could move men and beasts, birds and fishes, and even trees and rocks by his wonderful music; that when his wife Eurydice was bitten by a serpent and had died, then Orpheus followed her into the infernal regions and there played his music with such exquisite skill that even Pluto (who was said to be the stern and inexorable king of hell) and his grave wife Proserpina were moved to such pity that they gave Orpheus leave to take his wife back to the world again on condition that he did not look around whilst they ascended. As, however, they were rising, the fable says he looked round, either from love, or doubt, or forgetfulness. The result was he saw his much-loved wife for a moment, but then she vanished from his sight for ever. If we look and turn back to the world or sin, we shall lose God’ s favour and blessings, and we may lose our souls for ever. No time for delay A man was once shut up in prison, loaded with chains, and condemned to be hung. He had been taken a prisoner in war by a cruel tyrant, and knew that there was no hope for him if he could not in some way make his escape. In the dead hour of night, when all his guards were sound asleep, and not a footstep was to be heard around his prison, the door of his dungeon was opened, his general entered and took off his chains, and said to him, “ Haste thee, escape from this place. I have, at immense expense and terrible exposure of my life, entered this prison to save you. Follow me, and I will guide you safely. But you have not a moment to lose. An hour’ s delay may prove for ever too late.” What will you think when I tell you that the prisoner said, “ Let me think about it--wait a little while” ; and then actually refused to go with him? Who was to blame for that man’ s death, but himself? This is precisely the way that sinners, condemned and bound by Satan to be shut up in the dark prison of despair, act when Jesus, the great Captain of our salvation, comes to set them free. A great warrior was once persuaded by his enemies to put on a beautiful robe which they presented him. Not suspecting their design, he wrapped himself tightly in it, but in a few moments found that it was coated on the inside with a deadly poison. It stuck to his flesh as if it had been glued. The poison entered into his flesh so that in trying to throw off the cloak he was left torn and bleeding. But did he for that reason hesitate about taking it off? Did he stop to think whether it was painful or not? Did he say, “ Let me wait and think about it awhile” ? No, he had more sense than that. He tore it off at once, and threw it from him, and hastened away from it to the physician. Sinner, this is the way you must treat your sins if you would be saved. And do it now. “ Now is the accepted time; now is the day of salvation.” A sprightly boy, who was the pride of his master, who was loved by all his fellow-servants, once came to me to talk about his soul’ s salvation. He had heard that to live in sin was to live in rebellion against God and in great danger. He felt that he was a sinner. He knew that he ought to forsake his sins. He talked freely with me about himself. Before we parted he promised to begin the service of God the next day. He went off to his business. I saw no more of him for about three months. As I was riding along one day his master met me and asked me to go in and see William, for that was his name, who was very sick. I found him very ill, and about to die. Surely, said I to myself, he is prepared and willing to go, for I remember his promises and good resolutions to begin the next day. I said to him, “ William, I hope Christ is precious to you now?” “ Oh! sir,” said he, “ I have no hope in Christ! I fear I am lost. I resolved when I saw you last to repent and be a Christian the next day. But the next day brought something that prevented me, and caused me to put it off till the next day still, and so I thought at the end of every day that I would begin the next day. But every day passed on and closed in the same way, And here I am yet, a hardened sinner, and in the arms of death.” I tried to tell him about Jesus as his Saviour. I prayed for him. And while I was repeating some precious promises from the Word of God, he turned to me and said, “ Oh! sir, it is too late; I am lost. I cannot be saved now. Tell my fellow-servants not to put off another day making their peace with God.” Scarcely had he given this testimony of the danger of delay, when he was overcome by stupor and delirium, and thus died in darkness and impenitence. (Bp. Meade.)Escape for thy life! “ For thy life!” Ah, brethren, were it only the life of your body that you knew to be in jeopardy, you would not hesitate, you would not tarry. You would escape from a burning house, you would leap from a sinking ship, and leave all you have in the world behind you. “ Skin for skin, yea, all that a man hath will he give for his life.” One instance of the truth of these words. A young officer doing duty with an Indian cavalry regiment when tiger shooting one day, “ missed his mark,” and soon found himself in the tiger’ s clutches. It was an anxious moment--few of his friends being at hand. As a sportsman of experience the young man knew well that his best course was to lie quietly and sham death. The tiger surveyed his prey, looked around, and thinking all was safe, set to work to make its meal. Taking the young officer’ s hand in his mouth he deliberately devoured it, and the arm was eaten to the elbow before help arrived. Had the victim moved, or uttered even a groan, the tiger would have put an end to his existence before going on with his repast. Of course the shattered arm had to be removed from the shoulder, but that brave officer lives, and holds at this present moment a post of honour under the Government. Now imagine the suffering endured by him whilst lying, quite conscious, in the power of a voracious “ man-eater” ! Why do I tell you this? To ask you what it was that strengthened him to such an act of heroism. It was love of life--it was “ for his life” ! (J. B. C. Murphy, B. A.)Escape It is a rather popular word with young people. At the head of a newspaper paragraph or of a chapter in a story it instantly commands attention. We at once think of a convict’ s escape from prison, or a backwoodsman’ s escape from Indians, or a mail-steamer’ s escape from icebergs. But observe--what are all these escapes from? The convict escapes from weary confinement; the backwoodsman from hated foes; the mail-steamer from dreaded peril. No necessity to urge escape from these. (E. Stock.)Look not behind thee This demand seems somewhat strange to us; for we would rather expect that the angels would summon them to look at the cities while God was executing judgment on their wicked inhabitants, in order to show them His power. But the words of the angels to Lot rest on a certain idea found among many ancient nations. To witness with human and profane eyes God’ s holy acts was regarded as fatal to the beholder. We find this fact as it existed among the old Hebrews expressed in many passages of the Old Testament. Moses, as soon as he hears the voice, “ I am the God of thy father,” out of the burning bush, hides his face, being afraid to look upon Eloheem. When the Lord revealed Himself in fire and smoke on Mount Sinai, the children of Israel were forbidden to break through the bounds to gaze on the Lord, lest they perish. Gideon (Judges 6:22) andManoah (Judges 13:22) feared that they might die because they had seen the angel of the Lord. Even Isaiah, when about to be consecrated by Jehovah for his prophetical office, exclaims, in the aspect of the throne and of the all-covering magnificent garment of God: “ Woe is me! for I am undone, for mine eyes have seen the King, the Lord of hosts.” Indeed, the Divine holiness is a devouring fire to men regarded as sinners (Isaiah 33:14). Even the seraphim, according to the immense contrast between the Creator and His creatures, cannot stand the holy God and cover their face Isaiah 6:2). Similar to the Jewish is this conception among heathen nations. The Greeks and Romans were not accustomed to look back while performing certain sacred rites; and the classical legends are full of examples in which this ceremony is observed. Tiresias, the famous diviner of Thebes, consulted by Alcmena, daughter of Electryon, king of Mycenae (now partly re-excavated), ordered her to burn the two dreadful dragons which her son, a boy of only ten months, had killed, and to send the ashes over the river. There the servant should spread them in the clefts of the rocks, and after that come back without turning his back. Thus Theocritus tells us in the twenty-fourth book of his idylls. Another case is recorded by Ovid. When Deucalion and Pyrrha, the only two persons who were saved out of the deluge according to the Greek tradition, consulted the ancient oracle of Themis regarding the restoration of mankind, they received the answer: “ Depart from the fane, veil your heads, loosen your girded vestments, and east behind you the great bones of your parent” (that is, the stones of the earth). And in one of the most beautiful of the old myths the turning back of the person in question was not less fatal than in the case of Lot’ s wife. Orpheus, who struck the lyre so wonderfully as to move the very rocks and trees, mollified even the rulers of the lower regions, and obtained permission to take back to the world of light his beloved wife, the nymph Eurydice, who had died from the bite of a serpent, on the condition that he was not to look back before reaching the tontines of the Hades. But curious, like the wife of Lot, Orpheus broke this condition shortly before his wish was fulfilled, and Eurydice vanished from his sight to return to the kingdom of darkness. (H. V. Hilprecht, D. D.)Escape from destruction It is related that once the city of Pleurs stood in a quiet valley of the Alps, beneath the shadow of the snow-covered mountains, a pleasant and prosperous town. Above it hung the avalanche threatening destruction. One night a wakeful man heard the ominous sound breaking on the still air, which heralds the descending mass of ice. Starting from his repose, he awoke his daughter, and with her hastened towards the city gate. There she recollected that her casket of jewelry had been left in the house, and turned back to secure the treasure. In another moment the overwhelming deluge of the avalanche fell with the voice of thunder between father and daughter, burying the city beneath it, When the morning dawned, the spires of the churches alone rose above the cold, white grave of the just before busy town. The maiden perished with her idol, while he who sought to save her escaped. (Tract Journal.) Genesis 19:18-22 And Lot said unto them, Oh! not so, my Lord The infirmities of the heirs of salvation I. THESE ARE SEEN DURING THE OF THEIR . 1. The infirmity of fear (Genesis 19:19). 2. Wilfulness (Genesis 19:20). 3. Forgetfulness of past mercies. 4. A lingering selfishness. II. GOD IS TOWARDS SUCH (Genesis 19:21). III. THERE ARE CERTAIN WHICH FIT THEM FOR SUCH . 1. When they have already commenced the flight from danger. 2. When, though they have not reached it, they are still seeking a sure refuge. 3. When they are satisfied not to rest in anything short of God’ s command. (T. H. Leale.)Lessons 1. Gracious souls in their weaknesses will acknowledge the freeness and greatness of God’ s mercy to them. 2. Infirmity yet turns such confession aside, to a wrong use, even to desire things against God’ s will. 3. Saving souls alive in the midst of destructions is a free and great mercy. 4. Weakness of faith and strength of sense may make God’ s Word seem impossible unto His servants. 5. Infirmity of faith creates many fears of evil even against God’ s promise. 6. Saints through infirmity apprehend death where God clearly promiseth and giveth life. (G. Hughes, B. D.)Lot’ s prayer as contrasted with that of Abraham Abraham had never prayed for himself with a tithe of the persistent earnestness with which he prayed for Sodom--a town which was much indebted to him, but towards which, for more reasons than one, a smaller man would have borne a grudge. Lot, on the other hand, much indebted to Sodom, identified indeed with it, one of its leading citizens, connected by marriage with its inhabitants, is in no agony about its destruction, and has indeed but one prayer to offer, and that is, that when all his fellow-townsmen are destroyed, he may be comfortably provided for. While the men he has bargained and feasted with, the men he has made money out of and married his daughters to, are in the agonies of an appalling catastrophe and so near that the smoke of their torment sweeps across his retreat, he is so disengaged from regrets and compassion that he can nicely weigh the comparative comfort and advantage of city and rural life. One would have thought better of the man if he had declined the angelic rescue and resolved to stand by those in death whose society he had so coveted in life. And it is significant that while the generous, large-hearted, devout pleading of Abraham is in vain, the miserable, timorous, selfish petition of Lot is heard and answered. It would seem as if sometimes God were hopeless of men, and threw to them in contempt the gifts they crave, giving them the poor stations in this life their ambition is set upon, because He sees they have made themselves incapable of enduring hardness, and so quelling their lower nature. An answered prayer is not always a blessing, sometimes it is a doom: “ He sent them meat to the full: but while their meat was yet in their mouths, the wrath of God came upon them and slew the fattest of them.” Probably had Lot felt any inclination to pray for his townsmen he would have seen that for him to do so would be unseemly. His circumstances, his long association with the Sodomites, and his accommodation of himself to their ways, had both eaten the soul out of him and set him on quite a different footing towards God from that occupied by Abraham. A man cannot on a sudden emergency lift himself out of the circumstances in which he has been rooted, nor peel off his character as if it were only skin deep. Abraham had been living an unworldly life, in which intercourse with God was a familiar employment. His prayer was but the seasonable flower of his life, nourished to all its beauty by the habitual nutriment of past years. Lot in his need could only utter a peevish, pitiful, childish cry. He had aimed all his life at being comfortable, he could not now wish anything more than to be comfortable. “ Stand out of my sunshine” was all he could say when he held by the hand the plenipotentiary of heaven, and when the roar of the conflict of moral good and evil was filling his ears--a decent man, a righteous man, but the world had eaten out his heart till he had nothing to keep him in sympathy with heaven. Such is the state to which men in our society, as in Sodom, are brought by risking their spiritual life to make the most of this world. (M. Dods, D. D.) Genesis 19:20 Is it not a little one?-- Is it not a little one? God warns us to flee from the low level life of sin to the mountain of purity and peace. A word spoken by a friend, something read in a letter or book, joy, sorrow, anything God can use as His angel or messenger to call us away from the land of sin. And we are willing to do so on condition that we may keep that one little sin that doth so easily beset us. There is one habit which conscience tells us is not quite right, but which could only be broken by a painful struggle. Oh, let me keep this sin (is it not a little one?), and all other sins I shall put away! But this sort of compromise is impossible. The contagion of any one conscious sin, however small, will poison the whole soul. God will have all of a man’ s heart, or none of it. Let us think of some of the reasons why we should try by God’ s grace to put away those little sins which we have been comparing to the little Zoar for which Lot pleaded. 1. The first reason is because in God’ s sight there is no such thing as a little sin. He is of purer eyes than to behold with tolerance any evil. Then we ought to reflect that doing conspicuous good actions and abstaining from great sins cannot prove our love to God as much as doing small duties and abstaining from little sins. The test, therefore, of a fine character is attention to what are called the small matters of conduct. 2. Another reason why we should be afraid to harbour little sins is because they lead to great ones. The very absence of crime and great sin which, it present, might have shocked us into repentance, may lull us into a sleep of fatal security and self-righteousness. To prevent this, let us adopt a high standard of Christian excellence, and endeavour to reach it by attention to small things. Every one who is at all in the habit of self-examination must be conscious of such within him--indolence, vanity, ill-temper, weakness, yielding to the opinion and ridicule of the world, the temptation of bad passions, of which we are ashamed, but by which we are overcome. Let each of us consider what his peculiar infirmity is, and though the Zoar be a little one, and though it be hard to part with, resolutely determine to give it up to destruction. Let us remember, that if ever we are to have a character capable of enjoying the mountain of holiness, we must not now despise the day of small things. Character is built, like the walls of an edifice, by laying one stone upon another. A mountain is ascended by setting one footstep after another up its steep face; if there be an occasional backward slip, a lesson of caution is learned, and the lost path is regained with determination. Holiness is not a rapture; it is a steady living to God, one step at a time, and every one higher up. (E. J. Hardy, M. A.)Little sins The most lamentable consequences in a Christian’ s life often date their origin from some small act which is suffered to grow into a principle; from some incidental occurrence which ministered temptations that were heedlessly encouraged; or from a failure in habitual watchfulness in something which was considered unimportant in its influence. I. THIS TO LITTLE THINGS WILL BE IN THE OF A TEMPER. That ardour of temperament which gives the ability for great achievements, opens also the source of great sorrows. Our trials of temper are usually found in small incidents; chiefly in the little and private concerns of domestic life. II. THIS OF LITTLE THINGS WILL BE IN THE MANY SMALL AND WHICH TOO OFTEN ALLOW FOR OR EASE. How often are such indulgences made the substance of a permanent and unchangeable habit? III. THIS TO SMALLER THINGS WILL BE IN THE LIGHT AND AND , WHICH ARE OFTEN ALLOWED, IV. YOU MAY THIS TO SMALLER MATTERS IN , IN AN SPIRIT OF AND SLOTH. The Zoar of indolence will be no refuge. It may be made the prison of bondage. It can never be the abode of peace. (S. H. Tyng, D. D.)Little things This is the question which we are always asking with regard to the events of our lives. Something crosses the stream of our existence and diverts its current into another channel, a trifle we call it, in our blindness; but it is no such thing, there are no such things as trifles; little things make up the history of mankind and the history of individuals, but they are not trifles; the vast machinery of the universe turns upon very little wheels, but they are none the less important for all that. A little message flashed along the telegraph wire plunges two great nations into war, and dislocates half Europe; a little word spoken in anger makes a man a murderer, or loses a prodigal an inheritance; a little look of penitence, a single tear from remorseful eyes, heals the breach between two friends and make them one again; a little plaything or a little trouble alters the whole current of a child’ s thoughts, so a little larger plaything or a little deeper trouble sweetens or embitters the life of men who are but children of a larger growth, Never, then, underrate the importance of little things; they are to your lives and fortunes what the acorn is to the forest oak, what the little spring in the Cotswold Hills is to the great river at your doors. Look at the little troubles of life; they cause more of the grumbling in the world than its great trials. It is marvellous how wretched and discontented a little change of weather makes us, a shift of wind, a change of temperature paralyzes one, and makes another ill-tempered. God’ s hand is concerned in the little things, remember, as well as in the great. He makes the grain of sand as well as the mountain, the same hand lets the sparrow fall to the ground, and destroys the armies in the war. Little sins are the most dangerous of all sins, just as some tropical reptiles are the most deadly because difficult to detect from their smallness. Let me try to bring some of these little sins under the microscope, that you may see how dangerous and ugly they look. Grumbling we have spoken of; next look at thoughtlessness, and little sins of commission and omission constantly excused with the words, “ is it not a little one?” or “ I never thought of it.” Again, there is procrastination--some duty is to be done, a little one, some small debt is to be paid, seine small memorandum to be put down, some visit to be made, and we put it off till to-morrow, till the to-morrow which never comes, and when some calamity or loss arises from the neglect our pitiful plaint is “ I never thought of it.” So with little unkindness; it is not often, I believe, that we wound and injure people of deliberate malice, but many a fair fame is tarnished, many a happy home broken up, many a life-long quarrel caused by thoughtlessly uttered words about our neighbours. We cannot be too careful in judging or giving an opinion of the qualities of others. Let us bring another sin beneath the microscope--bad temper. I know not if I may safely call it a little one, it has an ugly aspect and is capable of an endless amount of mischief. In many a household there is this little bitter drop of bad temper spoiling all the meals, blackening all the social pleasures, fading all the flowers of joy and happiness. It is easy to call it an infirmity of temper, or to say it is only a manner, but it is an infirmity which, if neglected, grows to great lengths, and a manner is all by which we can judge most people; it is the outward man which is presented to us, and although a man’ s heart may be very kindly disposed to us, it is scarcely likely for us to know it or appreciate it if his manner be unkind. This manner is one of the little things which is of vast importance. Another of the little sins which affect the home circle greatly is want of forbearance; bear and forbear is the best maxim for home; “ let them first learn to show piety at home” is the best text. Close akin to this last sin is that of censoriousness, of finding fault perpetually with the details of your home life. There is yet another so-called little sin, of which I must speak--the breaking and re-forming of good resolutions. This is no little sin, believe me, it is the sin which has ruined millions, the sin of trusting in ourselves instead of in God’ s constant help. But I pass on to say a word, in conclusion, on the exceeding danger of little sins as regards our spiritual life. They sap and undermine it, just as the constant fretting of a tiny stream of water will wear away stone and wooden piers; just as tiny insects will eat through a ship’ s timbers and destroy her. If a man procrastinates, habitually defers any duty, how will he prepare for the great day, when will he begin to set his house in order? If we indulge in unkindly judgments and remarks about our neighbours, how can we approach the Holy Communion when we are told to be in love and charity with our neighbour; how, if we continually break our good resolutions, can we be said “ to intend to lead a new life” ? How can we come to Church in a proper frame of mind, how can we hope to get any good from the services, if we have just left a scene of ill-temper, harsh language, and bitter thoughts at home? No, such things cannot be. (H. J. Wilmot Buxton, M. A.)Little sins 1. With regard, then, to this temptation of Satan concerning the littleness of sin, I would make this first answer: the best of men have always been afraid of little sins. Yea may have read of that noble warrior for Christ, Martin Arethusa, the bishop. He had led the people to pull down the idol temple in the city over which he presided; and when the apostate emperor Julian came to power, he commanded the people to rebuild the temple. They were bound to obey on pain of death. But Arethusa all the while lifted up his voice against the evil they were doing, until the wrath of the king fell upon him of a sudden. He was, however, offered his life on condition that he would subscribe so much as a single halfpenny towards the building of the temple; nay, less than that, if he would cast one grain of incense into the censer of the false God he might escape. But he would not do it. He feared God, and he would not do the most tiny little sin to save his life. They therefore exposed his body, and gave him up to the children to prick him with knives; then they smeared him with honey, and he was exposed to wasps and stung to death. But all the while the grain of incense he would not give. He could give his body to wasps, and die in the most terrible pains, but he could not, he would not, he dared not sin against God. A noble example I Now, brethren, if men have been able to perceive so much of sin in little transgressions, that they would bear inconceivable tortures rather than commit them, must there not be something dreadful after all in the thing of which Satan says, “ Is it not a little one?” Men, with their eyes well opened by Divine grace, have seen a whole hell slumbering in the most minute sin. 2. We all see in nature how easily we may prove this--that little things lead to greater things. If it be desired to bridge a gulf, it is often the custom to shoot an arrow, and cross it with a line almost as thin as film. That line passes over and a string is drawn after it, and after that some small rope, and after that a cable, and after that the swinging suspension bridge, that makes a way for thousands. So it is ofttimes with Satan. 3. Another argument may be used to respond to this little temptation of the devil. He says, “ Is it not a little one?” , “ Yes,” we reply, “ but little sins multiply very fast.” Like all other little things, there is a marvellous power of multiplication in little sins. Years ago there was not a single thistle in the whole of Australia. Some Scotchman who very much admired thistles--rather more than I do--thought it was a pity that a great island like Australia should be without that marvellous and glorious symbol of his great nation. He therefore collected a packet of thistle-seeds, and sent it over to one of his friends in Australia. Well, when it was landed, the officers might have said, “ Oh, let it in; ‘ is it not a little one?’ Here is but a handful of thistle-down, oh, let it come in; it will be but sown in a garden--the Scotch will grow it in their gardens; they think it a fine flower, nodoubt--let them have it, it is but meant for their amusement.” Ah, yes, it was but a little one; but now whole districts of country are covered with it, and it has become the farmer’ s pest and plague. It was a little one; but, all the worse for that, it multiplied and grew. If it had been a great evil, all men would have set to work to crush it. This little evil is not to be eradicated, and of that country it may be said till doomsday--“ Thorns and thistles shall it bring forth.” Happy would it have been if the ship that brought that seed had been wrecked. No boon is it to those of our countrymen there on the other side of the earth, but a vast curse. Take heed of the thistle-seed; little sins are like it. 4. Once again; little sins, after all, if you look at them in another aspect, are great. A little sin involves a great principle. Suppose that to-morrow the Austrians should send a body of men into Sardinia. If they only send a dozen it would be equal to a declaration of war. It may be said “ Is it not a little one?--a very small band of soldiers that we have sent?” “ Yes,” it would be replied, “ but it is the principle of the thing. You cannot be allowed with impunity to send your soldiers across the border. War must be proclaimed, because you have violated the frontier, and invaded the land.” It is not necessary to send a hundred thousand troops into a country to break a treaty. It is true the breach of the treaty may appear to be small; but if the slightest breach be allowed, the principle is gone. The principle of obedience is compromised in thy smallest transgression, and, therefore, is it great. Now I am about to speak to the child of God only, and I say to him, “ Brother, if Satan tempts thee to say, ‘ Is it not a little one?’” reply to him, “ Ah, Satan, but little though it be, it may mar my fellowship with Christ.” Is it a little one, Satan? But a little stone in the shoe will make a traveller limp. A little thorn may breed a fester. A little cloud may hide the sun. A cloud the size of a man’ s hand may bring a deluge of rain. Avaunt Satan! I can have nought to do with thee; for since I know that Jesus bled for little sins, I cannot wound His heart by indulging in them afresh. Ah, my friends, those men that say little sins can have no vice in them whatever, they do but give indications of their own character; they show which way the stream runs. A straw may let you know which way the wind blows, or even a floating feather; and so may some little sin be an indication of the prevailing tendency of the heart. An eternity of woe is prepared for what men call little sins. It is not alone the murderer, the drunkard, the whoremonger, that shall be sent to hell. The wicked, it is true, shall be sent there, but the little sinner, with all the nations that forget God, shall have his portion there also. Tremble, therefore, on account of little sins. (C. H.Spurgeon.)The danger of little sins I. LITTLE SINS LEAD ON TO GREAT ONES. Some years ago the Bradfield reservoir sprang a tiny leak. It was so small that it was disregarded. Neglected, it grew larger, until one night the bank was swept away, and a mighty torrent let loose that destroyed houses and mills, an immense amount of property and many lives, flooded the town of Sheffield, and has left a burden of debt on that town to this day. Not long ago a gentleman, hurrying along one of the streets of Manchester, slipped and fell, slightly grazing one of his fingers. He saw the wound, but thought it too slight for care. The blood was poisoned by contact with some rubbish on which he had fallen, and in a few weeks his whole system became charged with it, and he expired in terrible agony. Little sins indulged, spared, neglected, have shown equal power of growth. A little leaven has leavened the whole lump. Learn the story of the inmates of our jails, workhouses, lunatic asylums, and you will see how little sins end in great sins; in poverty, crime, insanity and utter ruin. II. LITTLE SINS DESTROY OUR PEACE AND HINDER OUR GROWTH IN GRACE. A little splinter of wood, a tiny thorn buried in the flesh and neglected will produce intense agony. The story is told of a whole train being stopped on the railway between Perth and Aberdeen by the loss of one little pin. And equally sad results are produced in us by little sins. III. LITTLE SINS DESTROY OUR . We are Christ’ s “ living epistles,” known and read of all men. Many a man has lost all influence for good, undone his own efforts, through little slips and want of care about the minor moralities. It was not the Philistines but Delilah that robbed Samson of his power. IV. LITTLE SINS NEED MORE EFFORT AND TO THAN GREAT ONES. (J. Ogle.)Lot’ s false reasoning The natural conclusion from God’ s mercy, which he acknowledges, would have been trust and obedience. “ Therefore I can escape,” not “ but I cannot escape,” would have been the logic of faith. The latter is irrationality of fear. When a man who has been cleaving to this fleeting life of earthly good wakes up to believe his danger, he is ever apt to plunge into an abyss of terror, in which God’ s commands seem impossible, and His will to save becomes dim. The world first lies to us by “ You are quite safe where you are. Don’ t be in a hurry to go.” Then it lies, “ You never can get away now.” Reverse Lot’ s whimpering fears, and we get the truth. Are not God’ s directions how to escape promises that we shall escape? Will He begin to build, and not be able to finish? Will the judgments of His hand overrun their commission, like a bloodhound which, in his master’ s absence, may rend his friend? “ We have all of us one human heart,” and this swift leap from unreasoning carelessness to as unreasoning dread, this failure to draw the true conclusion from God’ s past mercy, and this despairing recoil from the path pointed for us, and craving for easier ways, belong to us. “ A strange servant of God was this,” say we. Yes, and we are often quite as strange. How many people awakened to see their danger are so absorbed by the sight that they cannot see the cross, or think they can never reach it? God answered the cry, whatever its fault, and that may well make us pause in our condemnation. He hears even a very imperfect petition, and can see the tiniest germ of faith buried under thick clods of doubt and fear. This stooping readiness to meet Lot’ s weakness comes in wonderful contrast with the terrible revelation of judgment which follows. What an idea of God, which had room for this more than human patience with weakness, and also for the flashing, lurid glories of destructive retribution! Zoar is spared, not for the unworthy reason which Lot suggested,--because its minuteness might buy impunity, as some noxious insect too small to be worth crushing; but in accordance with the principle which was illustrated in Abraham’ s intercession, and even in Lot’ s safety; namely, that the righteous are shields for others, as Paul had the lives of all that sailed with him given to him. God’ s “ cannot” answers Lot’ s “ cannot.” His power is limited by His own solemn purpose to save His faltering servant. The latter had feared that, before he could reach the mountain, “ the evil” would overtake him. God shows him that his safety was a condition precedent to its outburst. Lot barred the way. God could not “ let slip the dogs of” judgment, but held them in the leash until Lot was in Zoar. Very awful is the command to make haste, based on this impossibility, as if God were weary of delay, and more than ready to smite. However we may find anthropomorphism in these early narratives, let us not forget that, when the world has long been groaning under some giant evil, and the bitter seed is grown up into a waving forest of poison, there is something in the passionless righteousness of God which brooks no longer delay, but seeks to make “ a short work” on the earth. (A. Maclaren, D. D.)Wedges “ When a man cleaves a block he first pierces it with small wedges, and then with greater; and so doth the devil make entrance into the soul by degrees. Judas first purloineth and stealeth out of the bag; then censureth Christ as profusely lavishing. What needs this waste? This was not only a check to the woman, but to Christ Himself. Lastly, upon Christ’ s rebuke, he hates Him, and then betrays Him to His enemies.” There is no dealing with the devil except at arm’ s length. Those little wedges of his are terribly insinuating because they are so little. Keep them out or worse will follow. Occasional glasses lead on to drunken orgies; occasional theatre-going grows into wantonness and chambering; trifling pilfering soon grows to downright theft; secret back-slidings end in public abominations. The egg of all mischief is as small as a mustard-seed. It is with the transgressor as with the falling stone--the further he falls the faster he falls. Again we say beware of the little wedges, for they are in crafty hands, and our utter destruction may be compassed by them. Even iron safes have been forced when little wedges have made room for the burglar’ s lever. Take heed of the plea, “ Is it not a little one?” O my Saviour, let me net fall little by little, or think myself able to bear the indulgence of any known sin because it seems so insignificant. Keep me from sinful beginnings, lest they lead me on to sorrowful endings. (C. H. Spurgeon.)Dangerous to remain in the neighbourhood of old sins Camping down upon the edges of a sin from which a man has just escaped, is dangerous work. A person in such a position is like one who, upon finding himself in the running current of a river which is rising, swollen by heavy rains, struggles desperately until he reaches its banks, and there settles himself in false security. In the morning the waters of the freshet are booming about him, and he flies to the meadow, a little higher. But the floods are out, and they rise and rise, faster than he can run, and the man who, by fleeing at once to the mountains when he came up from the river, would have been saved, by tarrying upon the lowlands, perished. (H. W. Beecher.) Genesis 19:23 The sun was risen upon the earth when Lot entered into Zoar The lessons of a day I. THE OF LETTING SECULAR MOTIVES GOVERN MEN’ S CONDUCT. Lot went to Sodom because he thought it a secularly desirable place. (Genesis 13:10.) He went there, and there his own piety was injured, his own children contaminated, and the partner of his own bosom became a victim of Divine judgment. The beauty of his home was his curse. The spirit of Lot is still common. II. THE BETWEEN THE AND MORAL SCENERY OF THE WORLD. 1. The abnormal state of human society. 2. The necessity of a retributive period. 3. A man’ s external circumstances are no true signs of character. III. THE FORCE OF OLD . 1. The local. 2. The social. 3. The secular. IV. THE OF HUMAN THE WAYS OF GOD. 1. God may deviate from the laws of nature; lie cannot from His word. 2. God has deviated from the laws of nature; He has never from His word. V. THE OF THE DIVINE TO SIN. (Homilist.)The forbearance of God 1. Sunshine and midnight are alike great opportunities of God. They are as the pillar of fire and pillar of cloud to the whole race of man. By their dumb mouths God speaks to us, and their silent movement, without a sound, warns us of His presence, His love, and His providence. It was when God’ s servant, weak, failing, and infirm, shattered and broken, in deep sorrow, led by an angel, had placed his trembling foot-steps on the rock; it was then, when he had come safely out of the blazing city, and the lurid fires glared in the sky; when at last, though oh! how long, how lingeringly, the aged patriarch had emerged from his deep trouble; then the sun arose upon the earth. 2. Few characters in the Bible are more full of comfort than Lot’ s. Weak in disposition, faulty in his general life, erring after repeated warnings, irresolute even when he stood on the verge of ruin, God was yet willing to save him. 3. In the beginning he showed tendency, distinct and clear. He loved ease, comfort, wealth, worldly possessions, and beauty. He followed disposition. That disposition was not sinful--it was weak. It erred on the side of what multitudes (and those the good) admire--kindness, easiness, gentleness, affability, lack of severity. It was exactly the reverse of the disposition of Abraham. All doubt as to the end of Lot, and his position in eternity, is removed by the verse which declares, on the warrant and in the words of St. Peter, that “ God delivered just Lot,” who was “ a righteous man.” His escape is called a deliverance, and the act of God is spoken of as a means used to remove Lot from the sinful examples of Sodom and Gomorrha. (E. Monte, M. A.)The righteous delivered Thus, in times of public calamity, there is often some little Zoar provided for them that love God, where they are wonderfully preserved from the judgments that fall on their country and their kindred. The Roman armies which surrounded Jerusalem, to execute on it the vengeance predicted, drew off, in an unaccountable manner, as if their design had been to give the Christians contained within its walls an opportunity of withdrawing to a little adjoining city, called Pella, which proved a Zoar to them, from whence they beheld the Roman eagles fly again to the destined prey, to be left no more till they had devoured it. And what is the church upon earth, but a Zoar, a little city (is it not a little one?) spared at the intercession of its Lord? Here the penitent, not yet strong enough to escape to the heavenly mountain, findeth rest and refreshment, and is invigorated to pursue his journey. Hither let him escape, and his soul shall live. But let him bear in mind, that in making his escape, perseverence alone can secure him. “ He that endureth to the end,” and he only, “ shall be saved.” (Bishop Horne.) Genesis 19:24-25 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven--The destruction of Sodom I. DIVINE IS . The Scripture will not have us fall into the belief that there is no radical difference between the good and the evil. It would have us know that they are as unlike as the wheat and the chaff. Divine judgments are a winnowing-fan to separate the two. If the sifting and winnowing process which goes on in this world is only partially accomplished, yet it is carried far enough to let us know that some time it will be completed. II. DIVINE , THOUGH LONG DELAYED, IS AT LAST BY SINS. The men of Sodom, lusting after God’ s messengers, launched upon themselves the fire and brimstone. They hastened and fixed the city’ s doom. No doubt, God’ s judgments are exactly timed. The hour and minute of visitation are determined. But the timing has been done by One who foreknows the moral history of men. He has set a bound for human iniquity. It cannot be passed. He knows at what hour it will be reached. Until that hour judgment impends; then it falls. Let Joab escape punishment for the murder of Abner, and, so far from coming to repentance, he will be found reddening his hand with the blood of Amasa. Yet his second crime hastens on the time when the horns of the altar will not be for him a sanctuary of refuge. Let Napoleon III. succeed in his transcendent crime of founding the Second Empire in France, and thereafter he will despise the will of the people, in destroying the freedom of the press, and will hasten the hour of doom by all the surprising splendours and follies of the Imperial court at Compiegne. The Bible reiterates the lesson for all rulers, all governments, all individuals: that a limit of transgression has been fixed, beyond which judgment waits. Presumptuous sins, therefore, hasten the hour of judgment. III. AMONG SINS WE MUST NUMBER TO THE LORD’ S DIRECT COMMAND. This was the sin of Lot’ s wife. No doubt she loved Sodom. IV. DIVINE , WHICH IS BY ACTS OF SIN, IS AVERTED FOR THE SAKE OF THE . What would have been realized in Sodom, had ten righteous men dwelt there, was done in Zoar when Lot and his two daughters made it a place of refuge. The little city of Zoar was saved for-their-sake. A leaven of goodness saved it. V. THE DIVINE OF THIS WORLD ARE NOT FINAL. We might be inclined to say, in the case of Sodom and Gomorrah, that their wickedness was sufficiently punished. The sweeping tempest of fire did its strange work throughly, but our Lord has left some sobering words (Matthew 10:15) to teach that this sudden, awful event was not the day of judgment for Sodom. In that day it shall be “ more tolerable for the land of Sodom and Gomorrah than for some who, despising the sin of the Sodomites, have yet sinned against greater light.” (W. G. Sperry.)The destruction of the cities of the plain I. IT WAS SUDDEN. 1. AS regards the object of it. 2. Not as regards the Author of it. II. IT WAS THE DIRECT ACT OF GOD. 1. The destruction was predicted. 2. The destruction was, in its nature, extraordinary. III. IT WAS . Utter ruin, and absolutely without remedy. Learn: 1. That God’ s judgments, though deserved, tarry long. 2. That without timely repentance, His judgments are sure to fall. (T. H.Leale.)The overthrow of Sodom The “ brimstone” of the Authorized Version is probably rather some form of bituminous matter which could be carried into the air by such an escape of gas, and a thick saline mud would accompany the eruption, encrusting anything it reached. Subsidence would follow the ejection of quantities of such matter; and hence the word “ overthrew,” which seems inappropriate to a mere conflagration, would be explained. But, however this may be, we have to recognize a supernatural element in the starting of the train of natural causes as well as in the timing of the catastrophe, and a Divine purpose of retribution, which turns the catastrophe, however effected, into a judgment. So regarded, the event has a double meaning. 1. In the first place, it is a revelation of an element in the Divine character and of a feature in the Divine Government. To the men of that time, it might be a warning. To Abraham, and through him to his descendants, and through them to us, it preaches a truth very unwelcome to many in this day--that there is in God that which constrains Him to hate, fight against, andpunish evil. The temper of this generation turns away from such thoughts, and, in the name of the truth that “ God is love,” would fain obliterate the truth that He does and will punish. But if the punitive element be suppressed, and that in God which makes it necessary ignored or weakened, the end will be a God who has not force enough to love, but only weakly to indulge. If He does not hate and punish, He does not pardon. For the sake of the love of God, we must hold firm by the belief in the judgments of God. The God who destroyed Sodom is not merely the God of an earlier antiquated creed. “ Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also.” Again this event is a prophecy. So our Lord has employed it; and much of the imagery in which the last judgment is represented is directly drawn from this narrative. So far from this story showing to us only the superstitions of a form of belief which we have long outgrown, its deepest meaning lies far ahead, and closes the history of man on the earth. We know from the lips which cannot lie, that the appalling suddenness of that destruction foreshadows the swiftness of the coming of that last “ day of the Lord.” We know that in literality some of the physical features shall be reproduced; for the fire which shall burn up the world and all its works is no figure, nor is it proclaimed only by such non-authoritative voices as those of Jesus and His apostles, but also by the modern possessors of infallible certitude--the men of science. We know that that day shall be a day of retribution. We know, too, that the crime of Sodom, foul and unnatural as it was, is not the darkest, but that its inhabitants (who have to face that judgment too) will find their doom more tolerable, and their sins lighter than some who have had high places in the church, than the Pharisees and wise men who have not taken Christ for their Saviour. (A. Maclaren, D. D.)Lessons from the destruction of Sodom I. WHAT AN EVIL IS SENSUAL AND SEXUAL . It is remarkable that God has severely punished the cities most chargeable with these sins. Lucknow is said to be the Sodom of India, and it has of late been terribly punished, although through the instrumentality of hands many of them unclean themselves. Some of the cities in the West Indies and South America, which have been destroyed by earthquake, were peculiarly stained by such pollutions; and if accounts be true, Cuba, on this principle, may well stand in awe of the judgments of God. Of all the cities on the continent, the two which have suffered most in war have been its two most licentious cities, namely, Vienna and Paris. II. How MUCH STILL DEPENDS UPON A FEW IN A LARGE CITY, AS WELL AS IN A COUNTRY. “ Ye are the salt of the earth.” Even Omnipotence pauses, in its path of just vengeance, till the righteous are out of its way (Genesis 19:22). Let the thought that there are still so few righteous in the earth exert a humbling influence on our minds. We know not what is God’ s required proportion now, it was in Sodom’ s day tens to tens of thousands; perhaps it is so still, and how serious the question. Is it because the required proportion of righteous is found, or is it out of mere forbearance that God does not arise terribly to punish the world, and how long, if it be mere forbearance, may this forbearance last? III. LET US FLEE TO THE ZOAR OF CHRIST. (G. Gilfillan.)Destruction a moral necessity To find out whether the judgment is right we must find out the moral conditions which called it forth. And first, it is important to observe that this judgment was preceded by an inquiry of the most unquestionable completeness and authority. Hear this Genesis 18:20-21). You see, therefore, that we are only following the Lord’ s own example, in asking for information as to moral conditions. It is, then, deeply satisfactory to know that the judgment was preceded by inquiry. In the next place, the revelation made respecting the moral condition of Sodom is appalling and revolting, beyond the power of words to describe. Let us put the case before ourselves in this way: Given a city that is full of corruption, which may not be so much as named; every home a den of unclean beasts; every imagination debauched and drunk with iniquity; every tongue an empoisoned instrument; purity, love, honour, peace, forgotten or detested words; judgment deposed, righteousness banished, the sanctuary abandoned, the altar destroyed; every child taught the tricks and speech of imps; prizes offered for the discovery of some deeper depth of iniquity or new way of serving the devil;--given such a city, to know what is best to be done with it? Remonstrate with it? Absurd! Threaten it? Feeble! What then? Rain fire and brimstone upon it? Yes! Conscience says Yes; Justice says Yes; concern for other cities says Yes; nothing but fire will disinfect so foul an air, nothing but burning brimstone should succeed the cup of devils. Just as we grasp the moral condition with which God had to deal do we see that fire alone could meet wickedness so wicked or insanity so mad. This view is important not only historically as regards Sodom, but prospectively as regards a still greater judgment. This is no local tragedy. The fire and brimstone are still in the power of God; not a spark has been lost; it is true to-day and for ever that “ our God is a consuming fire” ! (J. Parker, D. D.)The probable physical causes of the destruction of the cities of the plain With reference to the causes of the destruction of the cities, these are soclearly stated in a perfectly unconscious and incidental manner in Genesis 19:1-38., that I think no geologist, on comparing the narrative with the structure of the district, can hesitate as to the nature of the phenomena which were presented to the observation of the narrator, Nor is there any reason to suppose that the history is compounded of two narratives giving different views as to the cause of the catastrophe. On the contrary, the story has all the internal evidence of being a record of the observations of intelligent eye-witnesses, who reported the appearances observed without concerning themselves as to their proximate causes or natural probability. We learn from the narrative that the destruction was sudden and unexpected, that it was caused by “ brimstone and fire,” that these were rained down from the sky, that a dense column of smoke ascended to a great height like the smoke of a furnace or lime-kiln, and that along with, or immediately after the fire, there was an emission of brine or saline mud, capable of encrusting bodies (as that of Lot’ s wife), so that they appeared as mounds (not pillars) of salt. The only point in the statements in regard to which there can be doubt, is the substance intended by the Hebrew word translated “ brimstone.” It may mean sulphur, of which there is abundance in some of the Dead Sea depths; but there is reason to suspect that, as used here, it may rather denote pitch, since it is derived from the same root with Gopher, the Hebrew name, apparently, of the cypress and other resinous woods. It is scarcely necessary to say that the circumstances above referred to are not those of a volcanic eruption, and there is no mention of any earthquake, which, if it occurred, must in the judgment of the narrator have been altogether a subordinate feature. Nor is an earthquake necessarily implied in the expression “ overthrown,” used in Deuteronomy 29:1-29. Still, as we shall see, more or less tremor of the ground very probably occurred, and might have impressed itself on traditions of the event, especially as the district is subject to earthquakes, though it is not mentioned in theological narrative. The description is that of a bitumen or petroleum eruption, similar to those which, on a small scale, have been so destructive in the regions of Canada and the United States of America. They arise from the existence of reservoirs of compressed inflammable gas, along with petroleum and water, existing at considerable depths below the surface. When these are penetrated, as by a well or borehole, the gas escapes with explosive force, carrying petroleum with it, and when both have been ignited the petroleum rains down in burning showers and floats in flames over the ejected water, while a dense smoke towers high into the air, and the in-rushing draft may produce a vortex, carrying it upward to a still greater height, and distributing still more widely the burning material, which is almost inextinguishable and most destructive to life and to buildings. We have thus only to suppose that, at the time in question, reservoirs of condensed gas and petroleum existed under the plain of Siddim, and that these were suddenly discharged, either by their own accumulated pressure, or by an earthquake shock fracturing the overlying beds, when the phenomena described by the writer in Genesis would occur, and after the eruption the site would be covered with saline and sulphurous deposit, while many of the sources of petroleum previously existing might be permanently dried up. In connection with this there might be subsidence of the ground over the now exhausted reservoirs, and this might give rise to the idea of the submergence of the cities. It is to be observed, however, that the parenthetic statement in Genesis 14:1-24, “ which is the Salt Sea,” does not certainly mean under the sea, and that it relates not to the cities themselves but to the plain where the battle recorded in the chapter was fought at a time previous to to the eruption. It is also to be noted that this particular locality is precisely the one which, as previously stated, may on other grounds be supposed to have subsided, and that this subsidence having occurred subsequently may have rendered less intelligible the march of the invading army to later readers, and this may have required to be mentioned. It seems difficult to imagine that anything except the real occurrence of such an event could have given origin to the narrative. No one unacquainted with the structure of the district and the probability of the bitumen eruptions in connection with this structure, would be likely to imagine the raining of burning pitch from the sky, with the attendant phenomena stated so simply and without any appearance of exaggeration, and with the evident intention to dwell on the spiritual and moral significance of the event, while giving just as much of the physical features as was essential to this purpose. It may be added here that in Isaiah 34:9-10, there is a graphic description of a bitumen eruption, which may possibly be based on the history now under consideration, though used figuratively to illustrate the doom of Idumea. In thus directing attention to the physical phenomena attendant on the destruction of the cities of the plain, I do not desire to detract from the providential character of the catastrophe, or from the lessons which it teaches, and which have pervaded the religion and literature of the world ever since it occurred. I merely wish to show that there is nothing in the narrative comparable with the wild myths and fanciful conjectures sometimes associated with it, and that its author has described it in an intelligent manner, appearances which he must have seen or which were described to him by competent witnesses. I wish also to indicate that the statements made are m accordance with the structure and possibilities of the district as now understood after its scientific exploration. From a scientific point of view it is an almost vague description of a natural phenomena of much interest and very rare occurrence. Nor do I desire to he understood as asserting that Sodom and its companion cities were unique in the facilities of destruction afforded by their situation. They were no doubt so placed as to be specially subject to one particular kind of overthrow. But it may be safely said that there is no city in the world which is not equally, though perhaps by other agencies, within the reach of Divine power exercised through the energies of nature, should it be found to be destitute of “ ten righteous men.” So that the conclusion still holds--“ except ye repent ye shall all likewise perish.” (Sir J. William Dawson.)The destruction of Sodom by God through natural agencies A man goes now to the scene of the destruction of Sodom and Gomorrah, and tries to establish the fact that it was nothing but a natural volcanic eruption; and by getting rid of the supernatural agency he thinks he has got rid of God Himself. Another goes to the same place, and in his zeal for the supernatural wishes to make out that the veracity of the Bible depends on this kind of occurrence never having happened before. Do we mean, then, that only the marvellous incidents of nature--the fall of a Sodom and Gomorrah taking place at an appointed time--only the positive miracles, are God’ s doing, and not the common-place events of every-day life? Nay, God holds all the powers of nature in His hand; small events may be so directed by Him that we shall think them accident; but for all this it is no less certain that the most trifling act of every-day life is directed by Him. What we have to say is this: we agree with the supernaturalist in saying that God did it; we agree with the rationalist in saying that it was done by natural means. The natural is the work of God. (F. W. Robertson, M. A.)Site of the cities of the plain The question of the site of the cities of the plain is one that cannot be decided with certainty. The prevalent view is, that they were at the southern end of the sea. The correspondence of the names Usdum, Amra, and Zoghal to Sodom, Gomorrah, and Zoar, adds weight to this view. Then there is the existence of the salt mountain above alluded to. On the other hand the passage in Genesis 13:10-12, tends to the conclusion that the plain was to the north of the Dead Sea. Mr. Grove, in the “ Bible Dictionary,” points out that the mention of the Jordan confirms this: “ for the Jordan ceases where it enters the Dead Sea, and can have no existence south of that point” ; and on a review of the whole argument he says: “ It thus appears that on the situation of Sodom no satisfactory conclusion can at present be come to. On the one hand the narrative of Genesis seems to state positively that it lay at the northern end of the Dead Sea. On the other hand the long continued tradition and the names of existing spots seem to pronounce with almost equal positiveness that it was at its southern end.” Canon Tristram, in his “ Natural History of the Bible,” speaks of “ the great Jordan valley and Dead Sea basin” as “ the most remarkable geological part of the Holy Land.” He holds with M. Lartet that the Dead Sea “ is the basin of an old inland sea, larger, indeed, than the present lake, but which has had no connection with the Red Sea since the continent assumed its present form.” He mentions that “ bitumen is sometimes found in large masses floating on the surface of the Dead Sea, especially after earthquakes” ; and that “ there are many hot springs and sulphur springs both on the shores of the Dead Sea and also in its basin, some of which deposit sulphur largely on the rocks around. Most of these hot springs are strongly mineral.” With reference to the site of the cities, he thinks it evident on geological grounds that “ the catastrophe which overthrew Sodom and Gomorrah can no more be ascribed to an ordinary volcanic eruption than can the fire and blackness of Mount Sinai. Those cities were not situated where the Dead Sea now is, nor were they swallowed up by it; but standing in the ciccar, i.e., the plain of Jordan, and probably somewhere between Jericho and the north end of the lake, they were destroyed by brimstone and fire rained down upon them by a special interposition of Divine power. The materials for the fire were at hand in the sulphur abounding near and the bitumen with which, dug from the pits of the plain, the houses were probably constructed, or cemented.” (W. S. Smith, B. D.) Genesis 19:26 But his wife looked back from behind him, and she became a pillar Of salt The cause and danger of backsliding I. THE CAUSE OF . Unbelief, leading to (1) disobedience, (2) indecision. She was perplexed between God and the world. II. THE DANGER OF . 1. There is the danger of forfeiting our salvation. 2. The danger of punishment. (T. H. Leale.)Lot’ s wife I. SHE AFTER SOLEMN WARNING. II. SHE BY A LOOK. III. SHE AFTER SHE HAD STOOD LONG, AND HAD ENJOYED GREAT . IV. SHE THE OF WORLDLY AND . (T. H. Leale.)Lot’ s wife I. A HIGHLY BLESSED. 1. Association with good people. 2. Remarkable interpositions of Providence on her behalf. 3. Divine aid afforded to escape the danger. II. A WRONG. 1. Inasmuch as sin in its most detestable forms had been presented to her view. 2. Inasmuch as a special commandment was disregarded. 3. Inasmuch as there was no reasonable inducement to disobey, III. A SADLY . 1. Separated from the objects of her hope. 2. Held forth as a warning to others throughout the ages. 3. Lost almost within reach of safety. (Homilist.)The danger of looking back “ Remember Lot’ s wife” -- 1. In the hour of conviction of sin. “ Up! flee for your life!” is the voice of the Holy Spirit. Delay, hesitation, casting longing looks back on a life of sin, then, may be fatal. 2. In the hour of fiery temptation. The only safety is in precipitate flight. 3. When any question of duty is pressed upon you. 4. Amid the assaults of unbelief. 5. Note what Christ says in Luke 9:62 : “ No man, having put his hand to the plough,” etc. (1) He is not intent on the work in hand. (2) His earthly ties and interests are stronger than those which pertain to heavenly things. (3) He has really surrendered himself to temptation. (J. M. Sherwood, D. D.)Lot’ s wife I. She was made A AND EXAMPLE OF ; SO as to “ justify the ways of God to men.” Why was she overtaken by so signal a doom? She was probably not different from others, her fellow-townswomen--the votaries of fashion and the slaves of custom. We possess some intimation of the habits which then existed, and the tastes which then prevailed. “ The iniquity of Sodom “ was “ pride, fulness of bread; and abundance of idleness was in her and in her daughters” (Ezekiel 16:49). No encomium is pronounced on her; but how differently is her partner regarded! (2 Peter 2:4; 2 Peter 2:7-8.) Probably she was frivolous, light, and careless in her conduct; her character made up of negations, rather than of positive vices; and her faults probably originated in the unfavourable influence of the society in which she mingled. “ She that liveth in pleasure is dead while she liveth” (1 Timothy 5:6). We see a judicial infliction overtaking her conduct, which was marked by the following features. 1. Disobedience. It is the business of principle to obey the right and the rule. It does not matter what the law prescribes, for the majesty which invests the government of God descends on all the acts of His legislation; and it is not for us to question their greater or less magnitude, or their superior or subordinate authority. He shows us what He wills, and it is our part to obey. In the case before us there was to be no idolatry of home--no favourite objects to preserve and bring away. They were to come out quickly and unburdened. The general command was to disregard all; and even the particular precept could not be more distinct: “ Escape for thy life! Look not behind thee, neither stay thou in all the plain! Escape thou to the mountain, lest thou be consumed” (Genesis 19:17)! Then commenced a struggle in her mind. Here was her disobedience. Only obey the voice of God, and it shall be well; but if thou disobey, ruin will be the result. 2. Ingratitude. It was not ordinary kindness, but particular and pre-eminent that was shown to her husband, herself, and her household. “ Haste thee, escape thither; for I cannot do anything till thou be come thither” Genesis 19:22). As if His fury were stayed till the complete deliverance of these, His favourite charge. 3. Reluctance. Hers was an averted countenance. Are we surprised at this? Think of the awe--the panic--the agitation! Think of the natural instinct which attached her to home. Was it that her heart grudged to leave behind some favourite whose misery excited her pity and commiseration? None of these feelings are manifested. But there is a wistful and hankering look. Her eye seems enamoured of what she must abandon; the objects of vanity--her companionships--whatever she coveted--her pursuits--herfriends--her abode--her flocks--all that she was leaving; and though she saved what was of greater value, her heart went after her covetousness Ezekiel 33:31); and it was all concentrated in that look. 4. Distrust. Might it not be a false alarm? Might it not be well to pause and examine? 5. Indecision. This paralyzes all, and is unaccountable in such a case as hers. See how the waves threaten to surround her! Yet she wavers, instead of hastening her retreat. II. Why are we to “ Remember Lot’ s wife,” but that there was IN HER CONDUCT TO REBUKE AND US? 1. How small a thing may prevent our salvation! Lot’ s wife may have been gay and volatile--nothing more. 2. The increased misery of perishing within the reach of recovering mercy. Lot’ s wife was in the track of safety. All was promise and hope. 3. The evil of a careless state of mind. Lot’ s wife was not fully possessed of the fear proper to her situation. Led by the example of those among whom she dwelt, she had no just view of the evil of sin. Left by her companions, she thought to return; but the resolve was too late! Advance was as helpless as retreat! 4. The misery of apostasy. Many have a disposition to what is right; but there is nothing fixed--no true change. How many have been thus hindered in their course! They were almost persuaded to be Christians Acts 26:28), but they “ looked back” ; and our Lord indicates that this disposition leads to condemnation (Luke 9:62). 5. The fearful state of mind when God leaves the sinner and abandons him to his own will. In the case of Lot’ s wife, God could do no more, and the angels went on. The last desire for deliverance left her. She “ looked back” --stopped--and stood still for ever! (R. W. Hamilton, D. D.)Lot’ s wife I. THE TEXT SHOWS THAT ACTIONS MAY BECOME , WHICH TO US MAY SEEM MOST AND . No doubt there are some things which have happened in each of our lives which stand out more prominently than others, and we can remember these with ease, and with a constant recurring memory. They are the mountains and hills (so to speak) in our mind-scenery which come before us ever so plainly; but the little rivulet, or the humble stone, or the half-hidden bush is passed over and seldom thought of. And such is the case with human life, we overlook or forget the smaller things of every-day existence, while we lay a great emphasis upon what we consider more deserving of our attention. But it is the little transactions of the day which make up the character, which form it, and give to it its destiny. It is the oft-repeated habit which grows into strength, and stamps its image upon our hearts and minds, whether good or bad. It is the word of anger which, like a spark, kindles into flame our fiercest passions, while the word of kindness will soothe the feelings of ill temper and carry comfort into the most troubled bosom. A look, a simple pressure of the hand, and even sometimes a well-known footstep, will do much to change the history of a life. Yet, after all, God looks deeper into our doings than what meets the eye or falls upon the ear of sense. He is a Searcher of the heart, of its intents and motives; and according to its principles, which lie beneath the disturbed and restless surface of human actions, so does He acquit or condemn us, commend or disapprove. Thus with regard to Lot’ s wife, it was not the mere turning back of her body, or the look of her eye, which He condemned, but the motives which prompted these actions, and made them the instruments of her own evil wishes, and of the wrongful feelings which stirred within her soul. Hence, if the eye should become the instrument of sin, pluck it out; or, if the arm should lead us to offend, cut it off. II. We observe here THAT THE SIN OF LOT’ S WIFE FOUND HER OUT THAT SIN MIGHT HAVE BEEN. Did her heart long to remain with the people of the cities whom God had cursed? She became a fixture to the spot where such a wish was encouraged. Did she depreciate or condemn the judgment which wrapt the cities in flames? She is made to share their fate, only in another form. Would she rather return to the place from which she was commanded to flee, and so brave the curse which God had declared against it? Then let her steps be arrested in death, and her folly become a monument of warning to others who would follow her example. Did she, by looking back in direct opposition to the orders not to do so, care nothing about the interposition of angels, nought of the Divine goodness and mercy in providing for her and her household a refuge and a place of rest and security? Then let her insensibility and ingratitude become marked by turning her into a lifeless and insensible pillar of salt. And thus we often find that there is a correspondence between the act of disobedience and the judgment which follows it. III. THE FATE OF LOT’ S WIFE WAS SUDDEN, QUITE . It came upon her in an instant. In the very act of turning she was struck by the hand of death. There came to her no note of warning of the calamity, and the momentary change allowed no time for thought, for reflection, or for shrinking fear. But it is not the suddenness of death we have most to dread, it is the being unprepared for such a change. It is this we have most to fear. The manner and form of the death of Lot’ s wife may be regarded comparatively of little consequence, but the state of mind in which the destroyer found her is of the utmost importance. IV. WE LEARN FROM OUR SUBJECT THE EVIL OF TURNING BACK IN THE PATH OF DUTY. V. The body of Lot’ s wife turned into a pillar of salt seems to point to the OF THE HUMAN BODY, AND TO CAST A SORT OF UPON IT. But suppose its rigid fixture to the ground may be considered a symbol of the fixity of the human character in death! (W. D.Horwood.)Lost near safety In an October day a treacherous calm on the northern coast is suddenly followed by one of the fiercest storms within the memory of man. Without warning signs a squall comes sweeping down the main, and the ocean leaps in its fury like a thing of life. The heavens seem to bow themselves, and form a veil of mirk and gloom; and above the voices of the storm is heard the cry of those on shore, “ O God of mercy, send us those we love!” But, alas! there are those for whom that prayer cannot now avail; for floating spars and bodies washed ashore from which all life is sucked tell too plainly that some home is desolate, some spirit crushed. And now a mighty shout is heard, and all eyes again turn towards the sea, for through the darkness of the storm a boat is seen struggling towards the shore, now lost to sight, and again borne on the crest of the wave, nearer and yet nearer the harbour’ s mouth. The climax now approaches in this wild race for life; and hearts are high with hope or chilled with fear, for the next wave must either bear them into safety or send them to their doom. See! there it comes, threatening in its vastness and twisting in its progress like some hideous thing of night. A cold sweat breaks out on those on shore, for the boat is lifted on its boiling crest and dashed with resistless fury against the stonework of the pier; and as a mighty cry of anguish rises, the men clinging to the wreck wave to their friends a last adieu, who, close at hand, stand agonized spectators of the scene! Yes, they have surmounted all the dangers which have proved fatal to their fellows, only to miss the friendly hands stretched out to save, and perish before the eyes, and be washed up lifeless at the very feet, of those they love. In all such cases the grief of onlookers, and of all who mourn their loss, is augmented by the thought that though so near to safety they yet were lost. Remember that to be near the harbour-mouth is not to be safe in its shelter--that though near to the kingdom of heaven you may never enter therein; and that, in so far as your final salvation is concerned, being near to Christ is no better than being far away, if it never lead to a complete surrender of your heart to Him. (W. Landels, D. D.)Lot’ s wife: a warning All which bewray and show that they were never in heart soundly reformed, how glorious soever their outward show was for a time. Fear we, then, ever to look back with Lot’ s wife I Fear we to return to those old vices and sinful corruptions wherewith we have been stayed! Fear we to frequent that company, to lust or long for those poisoned pleasures which heretofore have given us a fall, or at least endangered us, for as the Lord liveth that smote this woman (Lot’ s wife) we shall be smitten first or last, and stand as spectacles of His wrath for evermore. Now, as you have heard what she did, so hear, I pray you, what she suffered. She looked back, and the Lord turned her into a pillar of salt. That which respecteth the punishment itself is that it was just and most due to her. For, first, she was delivered with her husband and daughters out of Sodom, and brought forth by the angels’ own hands. Then she was warned that she should not look back, nor abide in all the plain, lest she perished, which was a fair warning. Thirdly, even hard by, as it were, there was appointed a city to them whither they might easily go, and should be most safe. Fourthly, she had going with her husband and children, whom, both for wife’ s affection and mother’ s, she should joyfully have accompanied. But all this she neglecteth, and therefore justly perisheth. This biddeth us to-day to beware, and, hearing the word of the Lord, not to harden our hearts. Without doubt, if we perish, we perish justly, and it is not the Lord’ s blame, but our own fault that it is so. “ Remember Lot’ s wife,” saith our Saviour Christ, in Luke, “ and let him that is in the field not turn back to that he has left behind” ; and remember Lot’ s wife say I to you, to continue in safety without revolting, and the Lord grant that her salt may season our lives for ever. (Bishop Babington.)Lessons from the history of Lot’ s wife I. First, DO NOT . Never forget that. Some of us rest too much on our religious privileges. I read of Pharaoh being nine times brought under conviction, and yet he perished. I read of Judas being associated with the Christ of God for more than three years, listening to words that angels came down to listen to, and contemplating the model of human and Divine perfection, witnessing Him opening the eyes of the blind, unstopping the ears of the deaf, cleansing the lepers, raising the dead, and yet he perished. And here I read of Lot’ s wife, for thirty years associated with the people of God, almost pressed by angels to the very gates of Zoar, and yet she perished; and God made her a pillar of salt, to be an everlasting monument of the fact that religious privileges and associations cannot save. II. Religious privileges, when they are not made a blessing to us, WHEN THEY DO NOT EFFECT THE END BY THEM, OUR AND OUR RUIN. That is a solemn passage in 2 Corinthians 2:15-16. I would far rather stand before the judgment-seat of God by-and-by a poor African from the barren waste of Africa, where the gospel message was never known, and the story of the blood of Christ never told, and throw myself upon His mercy, than I would take the stand of one of you professing Christians! who, in that day, will have nothing to answer when the King shall say, “ Friend, how camest thou in hither, not having a wedding garment?” III. TO LOOK BACK FROM THIS OF IS TO GO BACK, and so the Lord interprets it. To he outside Sodom is not enough, to he disentangled from the world is not enough, you must be in Christ, or you are Hot saved. Mechanical obedience, bodily exercise is not salvation; her body was near to Zoar, but her affections were in Sodom, and she perished--“ Remember Lot’ s wife.” (M. Rainsford, B. A.)Lessons 1. The time of vengeance on the wicked may be that of severe judgment upon the righteous who haste not from it. 2. Nearest relations may be sometimes the greatest crosses to God’ s saints. 3. Rebellion against God’ s express commands and threatenings is a provoking evil. 4. It is very evil to have withdrawing hearts from God’ s salvation and inclining to the wicked’ s destruction. 5. God sometimes meets with rebellion and apostasy in the very act, and judgeth it. 6. Eminent sins are answered sometimes with eminent judgments. 7. God can turn flesh into salt and stones, and He alone. 8. God maketh some of His severe acts of punishment to be perpetual examples against sin in all ages. (G. Hughes, B. D.)The sin and punishment of Lot’ s wife; or, the sinner under conviction still in danger Here let me tell you that conviction for sin and conversion to God are two very different things. A sinner under conviction is a sinner waked up to his guilt and danger. A sinner converted is a sinner who has hasted away to Christ for pardon and mercy, who is made safe in the strong mountain of God’ s love and grace. I. LOT’ S WIFE SAW HER DANGER, AND SET OUT TO ESCAPE FROM IT. So the Holy Spirit of God makes many a man see his danger as a sinner, and strives with him, and urges him to flee away from his sins. Many a man, under the warnings of the spirit, sets off in a way to the mount of God, and yet, like Lot’ s wife, perishes in the way. Pharaoh; Herod; Felix; Agrippa. I called to see a faithful servant once who was lying and trembling on the verge of death. He was greatly alarmed at the thought of dying unprepared to meet God. He said that the thought of his sins gave him the deepest distress, and that all he wanted was to be a Christian. Before I left him he solemnly promised that if ever he was raised up from that bed of sickness, he would be a Christian the rest of his days. Had he died then, his master and all of us who were there would have said that he died a Christian, and was saved in heaven. But he recovered; and, as he had always been a good and faithful servant, we expected to see the light of a good Christian shining in his life. And he did not altogether forget his promises. I went often to the house of his master, and would sometimes talk with him as he would light me to my room at night. As often as the books were brought out, and the bell rang for prayers, James would be there to join with us in family worship. This practice he kept up for several months. His master told me that during all that time he had been faithful to his promises. He seemed to be a Christian indeed, and all of us thought he would soon join the church. But at last he gradually gave up coming in to prayer. As I had not seen him for a good while, I asked one of the other servants what had become of James. He told me that, but a few days before, he was talking to him about his promises, and that James had said ha did not see the use of so much religion--so much praying--and so much reading the Bible--and so much going to church--and so much hearing sermons read. In fact, James had given up all pretensions to religion. He was just the same wicked man he was before he was sick. Now, this man was like Lot’ s wife. He set out in the way to heaven, but he “ looked back.” He turned back. He did not, indeed, become a pillar of salt; but he became (what is just as bad) hardened in sin. Two years passed away, and James was taken dangerously ill again. As soon as I heard of it I went to see him. I read the Bible to him; I prayed for him; I talked to him. I did not distress him by reminding him of his old promises. I told him of Jesus, the Saviour of sinners. I begged him to remember that He was able and willing to forgive all sins. I read and explained the parable of the prodigal son. I entreated him to give up his heart to that Saviour, and put all his trust in Him. But his heart seemed to be turned to stone. “ No, no,” said he, “ I have most wickedly broken my promises to God; I have sinned away my day of grace; He will not now have mercy on me; I have no hope; I do not and cannot feel as I did before; my mind is so dark, and my heart is so hard!” I shall never forget that scene. His fellow-servants stood round the room in silent and solemn fear. They heard his short, heavy breathing, and watched his ghastly countenance until he gave up in the death struggle, saying, with his last breath, “ There is no mercy for me.” He had once been keenly sensible of his guilt as a sinner; he had mourned and wept as a sinner; he had promised before God to give up his sins. Like Lot’ s wife, he had set off in the way to heaven. He had put his hand to the plough, but looked back. He was hardened in sin, and perished in impenitence. Then let every sinner under conviction take warning, and not rest in his fears or sorrows. II. Now LET ME WARN YOU AGAINST THIS FALLING AWAY--THIS BACK-SLIDING FROM . “ Remember Lot’ s wife.” 1. Do not linger in sin, as they did in Sodom. If you are anxious about religion, why should you remain any longer in sin? Why not rise up now, and with firm resolution escape from it? If you will not do this, you can never reach the mountain of salvation. 2. When once you have set out in religion, do not look back. Our Saviour Himself has said, “ No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.” (Bp. Meade.)Looking back Could God, in showing so much love, not expect faith and reliance? The trial of obedience was small and easy indeed; but it involved the proof whether the rescued family believed the angel, or required personal certainty, before they would follow his guidance; and it was a trial deemed sufficient by ancient nations under similar circumstances. When Orpheus had descended into the lower world in order to ask back his beloved wife Eurydice, Pluto, moved by the magic of his harmonies, gave him the promise that she would be restored to him under condition that he did not turn round to her till he had passed the Avernian valley; and when he disobeyed, she fell back into the regions of hell. Sacred actions, performed in reliance on the omnipotent assistance of the gods, were done with the face averted, as if symbolically to express that the believing mind requires no ocular evidence. We have, therefore, to explain the command here given to Lot from the same notions; it was a proof of faith. (M. M. Kalisch, Ph. D.)The fate of Lot’ s wife There was a great difference between the feelings of the elder and the younger branches of Lot’ s family on leaving their home. His sons and daughters left it in apparent obedience, but with the spirit of the inhabitants of the plain; it was not so with Lot’ s wife. It is not the character of age to accommodate itself readily to fresh circumstances. The old man does not feel inclined to launch himself afresh on the great ocean of the universe to seek new fortunes. He does not easily make fresh acquaintances, or transplant himself quickly from old haunts and homes. To youth there is a future; to old age there remains nothing but the present and the past. Therefore, while youth went on with its usual elastic step of buoyancy and hope, Lot’ s wife lingered; she regretted the home of her vanity and luxury, and the lava flood overwhelmed her, encrusted her with salt, and left her as a monument. The moral we are to draw from that is not left us to choose. Christ says, “ Remember Lot’ s wife.” It is worse to turn back, when once on the safe path, than never to have served God at all. They who have once tasted of the power of the world to come, let them beware lest they turn again. Sin is dangerous, but relapse is fatal. That is the reason why God so marvellously smooths the way for youth. Early joy enables the young man to make his first steps surely, with confidence in his Maker; love, gratitude, and all his best emotions are thus called forth. But if afterwards he falls, if he sinks back again into the world of evil, think you that his feelings will spur him on again in God’ s cause? Nay, because at the first time there was hope, the next all the hope is washed out; the stimulus of feeling is weaker because experience has broken down hope; he knows now what those resolves were worth! There is great difficulty in quitting evil after long habit. It becomes a home, and holiness is dull, and cheerless, and dreary. Youth, then, is the time for action--earnest, steady advancement, without looking back. St. Paul says, in his Epistle to the Hebrews, “ Let us therefore fear, lest a promise being left us of entering into His rest, any of you should seem to come short of it” ; and again he shows us the evil of drawing back--“ Now the just shall live by faith: but if any man draw back, My soulshall have no pleasure in him.” (F. W. Robertson, M. A.)Lot’ s wife The phenomenon of her transformation remains to this day a mystery. It is believed that she was smothered and stiffened as she stood, looking back, and was overlaid with saline incrustations. Such a result is not at all incredible, apart from the sacred narrative. An atmosphere heavily charged with the fames of sulphur and bitumen might easily produce suffocation, as was the case with the elder Pliny in the destruction of Pompeii. And as no dead body would ever decompose on the shores of this salt sea, if left in such an atmosphere it would become incrusted with salt crystals. Pillars of salt are found in the vicinity, which have formed from the spray, mist, and saline exhalations of the Dead Sea, and are constantly growing larger. Indeed, Josephus attempted to identify one of these with the wife of Lot. The spiritual phenomenon, however, presents no mystery. Lot’ s wife looked back. The command was explicit; it forbade looking behind, and the word for “ look” implies a deliberate contemplation, steady regard, the look of consideration, desire. She looked back wistfully, longingly. The fact was, her heart was yet in Sodom, where all her treasures were. She had become identified with her home there, and even the wrath of God, poured out in a storm of fire, could not avert her eyes or quicken her steps. Abraham also “ looked” toward Sodom, but the word signifies a rapid, and even unintentional or casual, glance. He glanced with grief and awe; she gazed with lodging and regret. She doubtless looked back, as the Israelites did toward Egypt, longing to return, more willing to stay there amid the sins of Sodomites than to abide apart with God. And so her heart’ s wish became a fact; her real prayer was strangely answered; where she lingered, there she should stay. She would look back, and henceforth should never look ahead. So sins become habits, and habits encrust us with fixedness, and transform us into immovable pillars, monuments of wrath. God fixed and rooted her where she was; his curse transfixed her, as it blighted, blasted, withered, the barren fig tree; and so Lot’ s wife, to this day, is herself the personification of Sodom, its sins and its punishment. The only safe obedience is a prompt, implicit, and exact conformity to God’ s command. No part of His word can be unheeded without risk; we may run from one peril only to fall a prey to another. A divided heart is like the “ double” eye, and singleness of aim is as important as singleness of vision. A double-minded man is unstable in all his ways. (A. T.Pierson, D. D.)Followers of Lot’ s wife Lot’ s wife has always had more followers than God’ s angels have. Look at the worldly-minded disciples in the Church to-day. Roused by fear to flee from the wrath to come, stirred by the warning of some special providence, or by the pressing entreaty of grace, they profess to leave Sodom behind. But they linger about the edge of destruction. They look back with longing, and linger and loiter on the way. And you may see them all about you, mere pillars of salt, without life or action, motion or emotion. The world has encrusted them with the salt, not of the saving and savouring sort, but that which represents sterility. If they are saved from the fire, it is so as by fire, and their works are burned up. They have lost their testimony for God, and have become only a warning to backsliders. (A. T. Pierson, D. D.)Lot’ s wife’ s tomb Her backward look must have been more than momentary, for the destruction of the cities did not begin till Lot was safe in Lear. She must have lingered far behind, and been overtaken by the eruption of liquid saline mud, which, as Sir J. W. Dawson has shown, would attend or follow the outburst of bituminous matter, so that her fate was the natural consequence of her heart being still in Sodom. As to the “ pillar of salt,” which has excited cavils on the one hand and foolish legends on the other, probably we are to think rather of a heap than of a pillar. The word does not occur in either meaning elsewhere, but its derivation implies something raised above the level of the ground; and a heap, such as would be formed by a human body encrusted with salt mud, would suit the requirements of the expression. Like a man who falls in a snow-storm, or, still more accurately, just as some of the victims at Pompeii stumbled in their flight, and were buried under the ashes, which still keep the outline of their figures, so Lot’ s wife was covered with the half-liquid slimy mud. Granted the delay in her flight, the rest is perfectly simple and natural. She was buried in a horrible tomb; and, in pity to her memory, no name has been written upon it. She remains to all generations, in a far truer sense than superstition dreamed of when it pointed to an upright salt rock as her prison and her monument, a warning of the danger of the backward look, which betrays the true home of the heart, and may leave us unsheltered in the open plain when the fiery storm bursts. “ Remember Lot’ s wife.” (A Maclaren, D. D.)Lot’ s wife as a type She is the type of a large class--persons who are convinced of the danger of their position, but not converted to God: professors who occupy a position half-way between Sodom and Lear, thinking it enough to have got away from the corruptions of the world without having got into Christ; thinking it enough to have been brought, as it were, outside the suburbs of Sodom, without having taken refuge in the blood. She looked back from her half-way position and “ became a pillar of salt.” (M. Rainsford, B. A.) Genesis 19:27-29 And Abraham got up early in the morning to the place where he stood before the Lord: and he looked toward Sodom The righteous man’ s retrospect of God’ s great judgments I. HE REGARDS THEM WITH SOLEMN EMOTION. II. HE IS WITH THE OF GOD AS SEEN IN THEM. III. HE HAS SOME IN REGARD TO THEM. Some were delivered. (T. H. Leale.)Lessons 1. Praying souls are early up to observe God’ s answer to their desires Psalms 5:3). 2. Where souls have once met with God, well may they hasten to hear return of prayer from Him there again (verse 27). 3. Saints under God’ s indulgence may be solicitous about the state of the wicked to look after them. 4. The righteous see sometimes vengeance executed upon the ungodly, notwithstanding all mediation made with God for them. 5. Where the smoke of sin hath offended God’ s eyes, the smoke of vengeance shall arise there. 6. In the midst of pouring out fury on the wicked, God is mindful of the mediation of His saints. 7. One righteous soul may fare the better for the intercession of another. Lot for Abraham. 8. Righteous souls may put themselves in danger of destruction by sitting down among the wicked. 9. The righteous God in His execution spareth, and destroyeth not the righteous with the wicked. 10. Some spectacles of mercy God hath made in snatching them from the midst of His overthrow, as brands out of the burning, as well as He hath made others examples of His vengeance (verse 29). (G. Hughes, B. D.)The smoke of their torments Early in the morning Abraham sought that favoured spot where but yesterday God had been pleased to manifest Himself, and where he had been favoured with a season of extraordinary communion. Whither should the believer go, but to that choice place, dear to his heart, where he has communed with the Lord? It is a high privilege, the highest which mortals can enjoy, to talk with God, to plead with Him, to use arguments, and to prevail. Such grace had Abraham found. No marvel that he goes back to the place where God had thus drawn nigh to him. Doubtless one reason why he rose early, and went to the place, and looked towards Sodom, was an anxious desire to know how his prayers had speeded. It is remarkable that he does not appear to have observed the storm as it came down from heaven. Hence we may infer how rapid the destruction of the cities must have been. God rained fire out of heaven upon Sodom; it seems to have been done in a moment; the whole plain was destroyed; and all that Abraham saw after he rose up, which was probably just at the sun-rise, was merely the smoke that followed the conflagration. So does God drive His enemies away. I. WITH WHAT OUGHT WE TO GAZE UPON THE OF UNGODLY AND SOULS? 1. Certainly it should always be with an humble submission to the Divine will. The assurance that God is just, even in the midst of His hot displeasure, must ever be cherished. The Judge of all the earth cannot but do right. 2. Surely, too, another emotion, which a glance towards the dreary doom of the ungodly can never fail to prompt, is that of ingratitude. “ And why am I not there? They gnaw their fire-tormented tongues in vain: and why am I not there? Did they sin? I have sinned. Did they curse God and die? I, too, have cursed God; and it was a marvel that I did not die.” 3. Should there not also here be deep feelings of humility? Look to the hole of the pit whence thou was digged, and the rock whence God hath hewn thee I What those sinners were, such wert thou. 4. And there is a sensation which must thrill through every nerve, and the thought will sometimes blanch our cheeks with terror, lest we also should come thither. Metinks a glance of the eye towards the smoke of Gehenna would always prompt a holy jealousy over one’ s own heart, and a diligent watchfulness of one’ s own walk. What sayest thou to this, professor? Thou seest the smoke going up for ever: what if thou shouldst come there after all? II. Look thou, Christian--if thou canst look--and see there THE EVIL OF SIN. Dost thou start? That is the true harvest of the sowing of iniquity. Come, sinner, I charge thee look at it. This is what sin brings forth; this is the full-grown child. Thou hast dandled it; thou hast kissed and fondled it; see what it comes to. Hell is but sin full-grown, that is all. 1. As the Christian, with downcast and blushing face looks to the place where their worm dieth not and their fire is not quenched, he is awe-struck with the justice of God. “ Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little.” 2. Another lesson now comes to us, and one which I hope will be more pleasing, and affect some minds that may not be moved by what we have hitherto said. Looking at the destruction of the wicked, this reflection crosses our minds. We, His people, have been redeemed from destruction! What a price must that have been which redeemed us from such woe and rescued us from such a place of torment! 3. That fearful vision which beclouds my eyes and makes them feel heavy, at the same time presses upon me with a tremendous weight, while I mention another truth. Behold here the solemnity of the gospel ministry, the responsibility of those who listen to it, and the need there is for earnestness in handling divine things. Have I to deal with immortal souls? Then let me not trifle. My brethren in the faith, and sisters, too, with what earnestness should this invest you! Whitfield could say, “ When I think of these things, I wish I could stand upon the top of every hackney-coach in London, and preach to the passers by.” We do not preach as if we meant it. I am afraid that we make infidels by our lethargy, and that you Christian people help to prevent the usefulness of the Word of God by the apparent indifference with which you treat eternal things. III. I am weary with my picture; I am weary with looking into that thick darkness. Let me turn your eyes another way. WOULD YOU BE SAVED? See yonder little hill outside Jerusalem’ s streets. God has become Man. He is bearing sin upon His shoulders. Wherefore do I picture this? Why, here is your salvation. You must have an interest in the sufferings of that Man, or you must suffer for yourself for ever. (C. H. Spurgeon.)God remembered Abraham, and sent Lot out of the midst of the overthrow Justice blended with mercy I. THE TERRORS OF GOD’ S JUSTICE TOWARDS THE WORLD OF THE UNGODLY. II. THE TRIUMPH OF GOD’ S MERCY TOWARDS THE OF HIS LOVE. 1. He originates the plan of salvation. 2. He overcomes the hindrances and obstacles to salvation which arise in our minds. 3. He will surely bring us to the rest and the refuge which He has prepared for us. (T. H. Leale.) Genesis 19:30 And Lot went up out of Zoar, and dwelt in the mountain The folly of seeking our own choice Lot was bidden to go to the mountain, but requested that he might be allowed to seek refuge in Zoar. We only land ourselves in greater difficulties when we act according to the suggestions of our own human wisdom in opposition to the Divine will. Of such conduct we observe:-- I. THE ROOT OF ITS . Lot could not trust God fully, and therefore the infinite charity of God stooped to his infirmity. We must trust in God, with our whole heart, and lean not to our own understanding. Our faith falls short in so far as we seek to modify the commands of duty by our own wilfulness. Imperfect obedience has its bitter root in unbelief. In the instance of Lot, we see the sad consequences of this timid and imperfect faith. Here we trace the source of the inconsistency and vacillation of his character. Our walk in the path of life and obedience is only steady and sure in proportion as our faith is clear and strong. II. WE ARE MADE TO REPENT OF IT. “ He feared to dwell in Zoar.” He was afraid that the destruction would overtake him even there. That spirit of unbelief which renders our obedience imperfect brings dread. We take alarm, for conscience tells us we have left some ground for fear. To commence following God’ s command, and then to impair our obedience by our own foolish will, leads in the end to doubt and uncertainty-to that sense of insecurity in which we feel that nothing is sure and safe. III. WE MAY BE TO ACCEPT GOD’ S WAY AT LAST. Lot finds refuge, at length, in the mountain, where he had been ordered to go at first. A merciful Providence brought him up to the full measures of his duty. He finds, in the end, that it is best to fall in with God’ s plan. By a painful discipline we are often brought round to God’ s way, and made to feel that what He chooses is best. (T. H. Leale.)Another wrong choice On leaving Sodom he was very earnest to have Zoar granted him for a refuge, and to be excused from going to dwell in the mountain; yet now all on a sudden he went up out of Zoar, and dwelt in the mountain, and that for the very reason he had given for a contrary choice. Then he feared some evil would take him, if he went to the mountain; now he “ fears to dwell in Zoar.” It is well to know that the way of man is not in himself, and that it is not in man that walketh to direct his steps. Our wisdom is to refer all to God, and to follow wherever his word and providence lead the way. But why did not Lot return to Abraham? There was no occasion now for strife about their herds; for he had lost all, and but just escaped with his life. Whatever was the reason, he does not appear to have made a good choice. Had he gone to the mountain when directed, he might have hoped for preserving mercy; but going of his own accord, and from a motive of sinful distrust, evil in reality overtakes him. His daughters, who seem to have contracted such habits in Sodom as would prepare them for anything, however unnatural, drew him into intemperance and incest, and thus cover his old age with infamy. The offspring of this illicit intercourse were the fathers of two great, but heathen nations; viz., Moabites, and the children of Ammon. (A. Fuller.)Lessons 1. Man’ s choice of rest and safety crossing God’ s command will not content him long. 2. Man, upon the failing of expected comfort in his own way, may be then moved to try God’ s 3. Weakness in the best of man may be such as disobediently to do that which sometimes God justly commands; so Lot goeth when God bids not to the place formerly commanded. 4. Naturally man’ s own will maketh him move faster than the will of God. 5. Solitary and sad may be the peregrinations and habitations of the best families here below. Lot and his daughters in a cave, not a city. 6. Fear of sin and vengeance and evil to come will make a soul fly from its desired refuge in the world 7. A cave or den in a mountain with God is a better habitation then a palace in a city of sin. Lot chooseth so. (G. Hughes, B. D.) Genesis 19:31-38 And they made their father drink wine The lessons of Lot’ s dishonour I. THAT SAINTS WHO HAVE BEEN THE OF MERCY MAY YET FALL INTO SIN. II. THAT IT IS , EVEN FOR THE BEST, TO ESCAPE THE EFFECT OF EVIL . III. THE FOLLY OF A WORLDLY CHOICE. IV. THE WISDOM OF THE OF SIN. V. THE AWFUL DEPTHS OF HUMAN . VI. FLESHLY SINS COVER EVEN A FAIR NAME WITH . VII. THE DANGER OF . VIII. THE OF THE RECORD. (T. H. Leale.)Lot’ s dishonour The dishonourable end of this good man shows that we are never out of danger while we are upon earth. He whose righteous soul was grieved with the filthy conversation of the wicked, while in a city, is drawn into the same kind of evils himself, when dwelling in a cave! His whole history also, from the time of his leaving Abraham, furnishes an affecting lesson to the heads of families in the choice of habitations for themselves or their children. If worldly accommodations be preferred to religious advantages, we have nothing good, but everything evil to expect. We may, or we may not lose, our substance as he did; but, what is of far greater consequence, our families may be expected to become mere heathens, and our own minds contaminated with the examples which are continually before our eyes. Such was the harvest which Lot reaped from his well-watered plain; and such are the fruits very commonly seen in those who reflect his example! (A. Fuller.). Genesis 20:1-7 And Abraham said of Sarah his wife, She is my sister Abraham’ s repetition of his old fault; the power of former temptations I. THEIR POWER MAY SLUMBER LONG. In this instance, twenty-four years. Never safe from invasion of temptations once yielded to. II. MAY ARISE WHICH WILL REVIVE THEIR . 1. Reaction after great spiritual excitement. 2. Experience of social corruption. III. THE RESULTS OF AGAIN ARE MOST . 1. The distress of anxiety. 2. Possible loss to ourselves. 3. The shame of reproof from worldly men. IV. THOSE WHO FALL UNDER THEM ARE ONLY BY THE SPECIAL OF GOD. 1. The infirmities of believers appeal to the Divine compassion. 2. GOD is concerned to maintain the promises made to faith. (T. H.Leale.)A bit of the old nature I. His CONDUCT WAS VERY . He risked Sarah’ s virtue, and the purity of the promised seed. II. IT WAS ALSO VERY TO GOD. III. IT ALSO STOOD OUT IN POOR RELIEF AGAINST THE OF . Lessons: 1. We are never safe, so long as we are in this world. 2. We have no right to throw ourselves into the way of temptation which has often mastered us. 3. We may be encouraged by God’ s treatment of Abraham’ s sin. (F. B.Meyer, B. A.)Abraham’ s artifice with Abimelech I. THE NATURE OF THE SIN OF , WHICH IN RIGHTS, IS HERE IN A VERY MANNER. Though Abraham supposed that there was no sense of GOD and religion among the people of Gerar, yet he seems not to have entertained the least suspicion that they would insult the honour of his family, either by rape or seduction. His apprehension was that they would kill him for his wife’ s sake. His whole conduct, in this and the former instance, is grounded on the supposition that a ruffian, who is bloody enough to assassinate an innocent man, yet may not be so brutal as to violate a married woman. This crime has been held in detestation by almost all nations, in all ages of the world. By the ancient laws of Draco and Solon, the husband of an adulteress, if he detected her in her guilt, might immediately kill both the criminals, or stigmatise them, or put out their eyes, or might exact of the adulterer a heavy fine. But, by the law of Moses, they were both to be put to death with public infamy; and, in ordinary cases, there was no dispensation. II. THAT A SENSE OF VIRTUE AND IS FOUND WHERE WE LEAST EXPECT IT. How different was the true character of the people in Gerar, from that which Abraham’ s jealousy had drawn for them! There was much of the fear of God among them, though he had imagined there was none at all. III. THAT THE OF TOO BAD AN OPINION OF MANKIND IS OF TO AND OTHERS. Had Abraham entertained a just opinion of the prince and people of Gerar, or taken pains to become acquainted with them, before he listened to the secret whispers of jealousy, he would have shunned so dangerous an artifice as to disguise his relation to his wife, and would have prevented the mischiefs which ensued, and the still greater mischiefs which threatened his own family and the house of Abimelech. It was a special Divine interposition which averted consequences of the most serious nature. IV. THAT IN THE BEST MEN THERE MAY BE GREAT AND . Even they whose faith is strong must guard against the prevailing influence of fear, and call into exercise that confidence in God which is the best security against the terrors of the world. In times of apparent danger, and threatening temptation, they have need to be peculiarly watchful. We are never so safe as when we invariably follow the path of virtue and integrity. He who walks uprightly, walks surely; but he who perverts his way, shall fall. Duplicity and artifice, to avoid an evil, will but embarrass us the more. (J. Lathrop, D. D.)Abraham’ s sin repeated His sin in so speaking seems to be much greater than it was before. For-- 1. He had narrowly escaped the first time. The repetition of the same fault looked like presuming upon Providence. 2. Sarah was now with child, and that of a son of promise; he might, therefore, surely have trusted God to preserve their lives in the straight-forward path of duty. (A. Fuller.)Abimelech’ s plea accepted The answer of God admits his plea of ignorance, and suggests that he was not charged with having yet sinned, but threatened with death in case he persisted now that he was informed of the truth. It is intimated, however, that if he had come near her he should in so doing have sinned against God, whether he had signed against Abraham or not; and this perhaps owing to her being in a state of pregnancy, of which, in that case, he could not have been ignorant. We see in this account-- 1. That absolute ignorance excuses from guilt; but this does not prove that all ignorance does so, or that it is in itself excusable. Where the powers and means of knowledge are possessed, and ignorance arises from neglecting to make use of them, or from aversion to the truth, it so far from excusing that it is in itself sinful. 2. That great as the wickedness of men is upon the face of the earth, it would be much greater, were it not that God by His providence in innumerable instances “ withholds “ them from it. The conduct of intelligent beings is influenced by motives; and all motives which are presented to the mind are subject to His disposal. (A. Fuller.)Abraham’ s reaction after his high spiritual experiences Consider this repetition of his old fault with regard to-- I. Its causes. 1. Recent experience of the corruption of the world. 2. False prudence. 3. Exaggerated confidence. 4. The brotherly relation to Sarah. 5. The probable issue of the case in Egypt. II. Its natural results. 1. Anxiety and danger. 2. Shame before a heathen’ s princely court. III. Its gracious issue through the interference of God. (Lange.)Abraham reproved for denying his wife Consider-- I. The offence which he committed. A very grievous sin. Look at-- 1. The principle from which it sprang--loss of faith. 2. Its natural and necessary tendencies. 3. The fact of its having been before practised by him, and reproved. II. The rebuke given him on account of it. In this we observe much that was-- 1. Disgraceful to Abraham. 2. Honourable to Abimelech: (1) Moderation. (2) Equity. (3) Virtue. Application-- (a) Shun every species of deception. (b) Guard against relapses into sin. (c) Be thankful to God for His protecting grace. (d) Strive to the uttermost to cancel the effects of your transgressions. (C. Simeon, M. A.)Abraham and Abimelech The thing that is most remarkable in the whole story is that God should apparently have taken Abraham’ s part instead of humbling and punishing him in the sight of the heathen. 1. Observe, first of all, that if the Divine purpose was to be turned aside by the fault or blemish found in individual character, the Divine government of man is at an end, and human progress is an impossibility. Adam failed, so did Noah, so Abraham, so did Lot. It was not Adam that sinned, or Noah, or Abraham, it was human nature that sinned. Pharaoh seemed to be a better man than Abraham, but he was not so in reality. You say that Abimelech was better than Abraham; now let me ask you what you know about Abimelech? Nothing but what is stated in this chapter. Very well Yea are so far right. You have seen Abimelech at his best and you have seen Abraham at his worst, and then you have rushed to a conclusion! This is not the right way to read history; certainly it is not the right way to read the Bible. We are not to set act against act, but life against life. This, then, is the point at which I find rest when I am disturbed by the evident painful immortality of illustrious Bible characters, viz., human nature has never been perfect in all its qualities, energies, and services; the perfection of human nature can be wrought out only by longcontinued and severe probation; in choosing instruments for the representation of His will and the execution of His purposes, God has always chosen men who were best fitted on the whole for such ministry, though in some particulars they have disastrously and pitiably failed. When I think I could have improved God’ s plan, the mistake is mine, because my vision is dim and I never can see more than a very limited section of any human character. 2. In the next place consider, knowing human nature as we do, how beneficial a thing it was to the great men themselves to be shown now and again that they were imperfect, and that they were only great and strong as they were good--as they were true to God. (J. Parker, D. D.)The exact truth Two young masons were building a brick wall--the front wall of a high house. One of them, in placing a brick, discovered that it was a little thicker on one side than the other. “ It will make your wall untrue, Ben,” the other said. “ Pooh!” answered Ben; “ what difference will such a trifle as that make? you’ re too particular.” “ My mother,” replied he, “ taught me that ‘ truth is truth,’ and ever so little an untruth is a lie, and a lie is no trifle.” “ Oh,” said Ben, “ :hat’ s all very well; but I’ m not lying, and have no intention of lying.” “ Very true; but you make your wall tell a lie, and I have read that a lie in one’ s work is like a lie in his character--it will show itself sooner or later, and bring harm, if not ruin.” “ I’ ll risk it in this case,” answered Ben, and he worked away, laying more brick, carrying the wall up higher, till the close of the day, when they gave up work and went home. The next morning they went to resume their work, when, behold, the lie had wrought out the result of all lies. The wall, getting a little slant from the untrue brick, had got more and more untrue as it got higher, and at last, in the night, had toppled over. Just so with ever so little an untruth in your character; it grows more and more untrue if you permit it to remain, till it brings sorrow and ruin. Tell, act, and live the truth. God orders our journeys A stage coach was passing through the interior of Massachusetts, on the way to Boston. It was a warm summer day, and the coach was filled with passengers, all impatient to arrive at the city at an early hour in the evening. The excessive heat rendered it necessary for the driver to spare his horses more than usual. Most of the passengers were fretting and complaining that he did not urge his horses along faster. But one gentleman sat in the corner of the stage calm and quiet. The irritation, which was destroying the happiness of all the others, seemed not to disturb his feelings in the least. At last the coach broke down as they were ascending a long steep hill, and the passengers were compelled to alight, and travel some distance on foot under the rays of the burning sun. This new interruption caused a general burst of vexatious feelings. All the party, with the exception of the gentleman alluded to, toiled up the hill, irritated and complaining. He walked along, good-humoured and happy, and endeavouring by occasional pleasantry of remark to restore good humour to the party. It was known that this gentleman, who was extensively engaged in mercantile concerns, had business which rendered it necessary that he should be in the city at an early hour. The delay was consequently to him a serious inconvenience. Yet, while all the rest of the party were ill-humoured and vexed, he alone was untroubled. At last one asked how it was that he retained his composure under such vexatious circumstances? The gentleman replied that he could have no control over the circumstances in which he was then placed; that he had commended himself and his business to the protection of the Lord, and that if it were the Lord’ s will that he should not enter Boston at as early an hour as he desired, it was his duty patiently and pleasantly to submit. With these feelings he was patient and submissive, and cheerful. The day, which to the rest of the party was rendered disagreeable by vexation and complaint, was by him passed in gratitude and enjoyment. And when, late in the evening, he arrived in the city with a serene mind, he was prepared to engage in his duties. Genesis 20:11 And Abraham said, Because I thought, surely the fear of God is not in this place On harsh and selfish judgments The true fear of God was at that moment in Abimelech’ s heart, and not in Abraham’ s; it was Abimelech who was playing the Christian part, that of the child of the light and of the day; Abraham was for the moment the child of fear, darkness, night. I. THE ORIGIN OF THE HABIT OF HARSH . TWO main sources. 1. The first a heathen Roman can illustrate for us (Acts 22:27-28). The thing has cost us much; we feel it is hard to believe that it can be widely shared. Abraham had made a terrible sacrifice to assure his calling. As for those easy, jovial, prosperous heathen, surely the fear of God was not there. 2. A second source of this harshness of judgment is the predominance in all of us of the natural aristocratic principle over the Christian principle of communion. Men naturally believe in election. But, with tale exceptions, they naturally believe themselves to he the elect. It is hard indeed to believe that a private possession gains instead of loses by being shared by all mankind. II. THE OF ARE A WARNING AGAINST NARROW AND SELFISH OF MEN. It is as if the Spirit had resolved that the virtues of those outside the pale should be kept clearly before the eyes of men. God is no respecter of persons, and He keeps hold in ways, of which we little dream, of the most unlikely human hearts. III. THE TRUE POLICY IN JUDGING MANKIND. 1. Let your personal fellowship be based on the clear explicit manifestation of that which is in tune with your higher life and Christ’ s. 2. As for those who are without, believe that God is nearer to them than you wot of, and has more to do with them than you dream. (J. B. Brown, B. A.)Morality outside the Church I. OUTSIDE THE CHURCH MAY ATTAIN TO GREAT . 1. Belief in a moral standard of right and wrong. 2. Belief in the moral relations of human society. 3. A sense of injured moral feeling in the presence of wrong. 4. A readiness to make restitution for faults committed against others. II. OUTSIDE THE CHURCH MAY HAVE LESSONS OF REPROOF FOR THOSE WHO ARE WITHIN IT. 1. For their mean subterfuges. 2. Their distrust of Providence. 3. Their religious prejudices. (T. H. Leale.)Prejudice 1. It is often strong in those who enjoy high religious privileges. Abraham thought himself so highly favoured of God that he was unwilling to admit that any goodness could be found among those who were less favoured. 2. The evils of it are great. (1) It limits the power of the grace of God. He is not confined to one mode of making Himself known. (2) It is a sin against charity. (3) It issues in committing wrong against others. Genesis 20:17-18 So Abraham prayed unto God: and God healed Abimelech An efficacious interesting prayer Abraham’ s prayer for the doomed cities was not granted, but his prayer for Abimelech was answered in full. “ God healed Abimelech and his wife and his maid-servants.” But in the present instance we can see some reasons why it was likely that this prayer should be answered. I. BECAUSE FAITH WAS PAST . Persevering faith, which is superior to all discouragements, must be rewarded. II. BECAUSE THE OBJECTS OF IT WERE TO RECEIVE THE . The hindrances to the gracious effects of prayer lie in man’ s rebellious heart. There must be a Godward direction imparted to souls which are to be blest. God meets those who are looking towards Him. Abimelech and his household had this receptivity. III. BECAUSE GOD TO PUT HONOUR UPON HIS . God had entered into covenant with Abraham. He was God’ s prophet and faithful friend. God will set His visible marks of approval upon His own appointed means of blessing. Learn the importance of the prophet to mankind. 1. He makes known the will of God. He is a messenger who has received instructions from the Supreme Ruler of all mankind. 2. He is the human channel of spiritual blessings. He teaches men the way of righteousness, how they may find the chief good and reach true blessedness. (T. H. Leate.). Genesis 21:1-5 Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac The birth of Isaac I. AS IT THE POWER OF GOD. 1. God’ s power as distinctly seen. 2. God’ s power as it affects personal interest. 3. God’ s power manifested as benevolent. II. As IT THE OF GOD. 1. The promises of God sooner or later pass into exact fulfilment. 2. Their fulfilment justifies our confidence in God. 3. Their fulfilment is the stay of the believer’ s soul. III. As IT THE FAITH OF MAN. Abraham believed in God against all human hope, and Sarah “ by faith received strength to conceive Hebrews 11:11). 1. It was a faith which was severely tried. (1) By long waiting. Abraham had waited for twenty-five years. (2) By natural difficulties. He and his wife had advanced to a stage of life when there could be no human prospect of offspring. 2. It was a practical faith. All the time he was waiting, Abraham was obedient to the word of the Lord. IV. As IT LOOKS ONWARD TO THE BIRTH OF THE WORLD’ S . 1. Both births were announced long before. 2. Both occur at the time fixed by God. 3. Both persons were named before their birth. 4. Both births were supernatural. 5. Both births were the occasion of great joy. 6. Both births are associated with the life beyond. (T. H. Leale.)Isaac a type of Christ I. IN THY OF HIS NAME. “ Laughter,” “ rejoicing.” II. IN THE OF HIS BIRTH. III. IN BEING OFFERED AS A . Observe-- 1. The description of the sacrifice which was given. “ Thy son, thine only son Isaac, whom thou lovest.” How naturally our thoughts are led by this language to Jesus, the only-begotten Son of God, the Son of His delight, His dearly beloved Son. 2. He was to be presented as a sacrifice (Genesis 22:1-2, &c). Here again we are directly led to Jesus. He came to be a sacrifice. 3. He was to be devoted and sacrificed by his Father. To Abraham God said, “ Take now thy son,” &c. Jesus was God’ s gift to the world. 4. He was to be offered on mount Moriah. To this spot, with his father, he travelled for three days, &c. Near the same spot--on Calvary, Jesus was sacrificed for the sin of the world. 5. Isaac bare the wood, which was designed to burn the offering. Christ also bare the cross on which He was to be crucified. 6. Isaac freely submitted to be bound and tied upon the altar. Jesus voluntarily went forth to death, and freely surrendered his spirit into the hands of his Father. But here the typical resemblance terminates. For Isaac a substitute is provided. . 1. Let the subject lead us to contemplate the true desert of sin--which is death. 2. Consider the necessity of an atoning sacrifice. 3. Consider the infinite merit and preciousness of that sacrifice which God has provided--His own Son. 4. The necessity of a believing, personal interest in the death and resurrection of Jesus Christ. 5. The awful consequence of neglecting the propitiation the love of God has provided--eternal death. (J. Burns, D. D.)Light in the clouds; or, comfort for the discouraged I. Back there in the beginning, God’ s call to Abraham had been accompanied by a promise. “ From thy kindred, and from thy Father’ s house unto a land that I will show thee. And I will make of thee a great nation, and I will bless thee and make thy name great, and thou shalt be a blessing, and in thee shall all families of the earth be blessed.” So accompanied with the call came the promise. He was to sacrifice--but sacrifice was only a rougher path to a smooth and shining end. Out of its thorns was to blossom a better destiny than Abraham otherwise could possibly have gained. It was not all cross for Abraham; it was crown, too, and the cross was but the ladder climbing up which he should reach and wear the crown. What was true for Abraham is just as true for you and me. There comes to us no call of God, how rough and heavy soever its yoke may seem, that is not cushioned too with promise, that does not point onward and upward from itself to some vast and burdened blessing which otherwise we could not gain! You must yield a bad habit. Yes, but in order that you may enter into a great self-mastering. II. And the energy to do the duty, the strength to bear the burden, is to be found where? This is where it is to be found--in faith in the promise. Well, Abraham yields to the call and puts faith in the promise, and goes on and enters Canaan. They have staid in the land for several long years, and still their tent is voiceless of a child. They have been much blessed in other ways. Abraham is a person held, too, in very good repute. His name and position are most honourable. Every way and on every side the best things seem to come to Abraham--except the one special thing which he desires most of all, and which is absolutely essential to lift him into the high destiny God has promised him. He is still childless. I think, too, Abraham must have been just now in a despondent reaction after a great strain. The anxiety about Lot, and that military expedition, had taxed him terribly. I think all this, because the Word of God, which just now comes to him, seems to be a word answering to just such a mood as this. And then the Lord illustrates the glory of this promise to him. “ Look up,” God said to Abraham; “ canst thou tell the stars to number them? So shall thy seed be.” It is a great thing when a husband and a wife are united in the same faith. It is a great thing when they stand in equal faith, and so together pass forward into the uncertain years. Usually where a man and wife are believing people the wife has the greater faith. It is she who gets the firmest hold upon the Divine promises. It is she who rests on them the more utterly. It is she who, by many a faithful word and by the serene example of her trust, gives heart to the husband’ s failing courage, gives swiftness to his more laggard step. It was not so with Abraham and Sarah. Abraham was more a man of faith than Sarah was a woman of faith. And Abraham instead of being led on in the right way by his wife was led off in the wrong was by her. I have no time to wait to tell you of all the gain and shame which came to Abraham and to Sarah from this false step. How, even though Ishmael came to the tent, discord came with him; how jealous Sarah grew, and then how cruel. From the time of that second manifestation of the promise and the ratification of it full fourteen years have sped away. Ishmael has been born, but Ishmael is not the promised seed. Still Abraham’ s tent is empty of the true heir. I think Abraham had fallen into a lower sort of life since he had gone off in the wrong way. I suppose he tried to be content with Ishmael. That is the way a great many Christians live. They do not think that God means all He says. Possibly He may mean half; but never all, to them anyway. They must get on as best they can with a little joy and a little peace, and be very thankful for that little, and never hope that they can have much more. And then God comes to break in upon him with another and better word of promise still. He comes to him announcing for Himself a new name--God Almighty, Omnipotent, the God with whom nothing is impossible. “ Abraham,” He says, “ I am the Almighty God; walk before Me, and be thou perfect,” that is, sincere in faith--upright. And then the promise is again renewed in terms more unmistakable. Abraham is to have a son and Sarah is to be its mother. All God’ s thoughts for us are always greater than our thoughts for Him. (W. Hoyt.)Prayer sure to be answered When the season has been cold and backward, when rains fell and prices rose, and farmers desponded, and the poor despaired, I have heard old people, whose hopes resting on God’ s promise did not rise and fall with the barometer nor shifting winds, say we shall have harvest after all; and this you can safely say of the labours and fruits of prayer. (T. Guthrie.) Genesis 21:6-7 Sarah said, God hath made me to laugh The rejoicing of Isaac’ s birth I. IT WAS THE REWARD OF FAITH AND . II. IT WAS HAILED WITH A SONG OF . 1. There was an element of amazement and wonder. 2. There was an element touchingly human. 3. There was a confident expectation of universal sympathy. “ All that hear will laugh with me.” 4. There was an acknowledgment of the Divine source of the joy. “ God hath made me to laugh.” (T. H. Leale.) Genesis 21:8-13 Cast out this bondwoman and her son The allegory of Isaac and Ishmael I. AS TO THEIR ORIGIN. IN AS TO THEIR IN THE . 1. As to the liberty enjoyed. 2. As to the security of their positions. (T. H. Leale.)Isaac and Ishmael separated It only needs a glance beneath the surface to see that the future course of these two great branches of the Abrahamic blood was destined to be so divergent, that their currents could no longer mingle with advantage to either. 1. So far as Ishmael was concerned, the archer and huntsman whose home was to be the desert, with his bow for his best inheritance, it was well that he should be early trained to the hardships of a nomadic chieftain. For his own comfort, he could not be too soon compelled to forego all idle dreams of one day succeeding to his father’ s estate. Too soon he could not be withdrawn from the presence of a brother whose priority would only inflame his envy. It was the kindest thing for the youth to send him away from his father’ s tents. Let it be remembered that he was not sent away from his father’ s God. The mercies of God are not limited to the area of His covenant. 2. For Isaac’ s sake, on the other hand, it was scarcely less advisable to “ cast out” the bondmaid’ s son. His yielding disposition was ill fitted to withstand the influence or endure the hostility of his older and more impetuous brother. Besides, the people of the covenant needed to be from the outset a separated people, kept clear of Gentile alliances. Ishmael’ s mother was a pagan slave; out of her Egyptian home he married a pagan wife. From all such close contact with heathendom it was requisite to guard the selected family through which a purer faith was to be transmitted. 3. Perhaps we may add a further consideration. No single home can long hold with safety the child of nature and the child of grace. This early family history was meant to be full of significance for the Church of God. And it had to be made clear that in God’ s spiritual family circle, or within their eternal home, no place can be found for such as are His only after the flesh, bearing on their body, indeed, the seal of His covenant, yet not born again of His Holy Spirit. (J. O. Dykes, D. D.)Isaac and Ishmael I. THE BIRTH OF ISAAC. Observe on this event-- 1. That God has a fixed time for fulfilling his word (see 5:2.) 2. When the time comes he is always found faithful. 3. The birth of Isaac connects itself with a blessing imparted to his parents. Each renewed his or her youth. II. THE CONTEST BETWEEN THE . 1. That which is carnal always hates and despises that which is spiritual. 2. The world seems to be much stronger than the children of promise. 3. But, in the end, Isaac prevails over Ishmael. III. THE EPISODE. Hagar means “ fugitive.” First, she fled from Egypt, of which country she was a native; then, from her mistress (see ch. 16); and now from her master and husband. Ishmael means “ God heareth.” God heard Abraham’ s prayer for him (Genesis 17:18); and now he hears Hague’ s cry. (The Congregational Pulpit.)Abraham and the promised seed 1. In particular we see first that the blessings of the Abrahamic covenant, in their full and ultimate significance, are precisely identical with those of the Gospel. The Church began in Abraham’ s household--as Paul has emphatically put it, the Gospel was preached before unto him, and so if the initiatory rite of that covenant, which was not a mere national thing, but included in it spiritual blessings for all the nations of the earth, could be administered to infants we need have no scruple about the baptism of infants. In Abraham’ s case, an adult circumcision, as the Apostle affirms, was a seal of the righteousness of his faith. That is to say, faith was necessary to his circumcision, and yet he was commanded to circumcise Isaac upon the eighth day when it was impossible that Isaac could have faith. Why, then, though faith be required of an adult for his baptism, may we not baptize the infant of a believer, just as Abraham circumcised Isaac, being eight days old? 2. Again, the view which I have brought out concerning the promised seed, sets vividly before us the ultimate number of the saved. Abraham was to be the father of many nations, and to have a seed as the dust of the earth, or as the stars of heaven innumerable--and that, as we have seen, refers not to the Jewish nations, but to the seed of believers. 3. Finally, we have brought out into distinct relief by this view of the promised seed, the character of the saved. Abraham “ is the father of all them that believe,” but this faith is inseparably connected with a spiritual birth-a birth resulting not from the operation of natural causes, but from the agency of the Holy Ghost. Now see how plainly that is foreshadowed tin the birth of Isaac as contrasted with that of Ishmael. Ishmael’ s birth was of the flesh, but that of Isaac was in fulfilment of promise. It was really supernatural, it was a divine gift; and one great reason for the long delay was just that this might be made apparent. Isaac thus stands for those who are “born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Let me conclude by giving in plainest language what I judge to be for us now the spiritual truths suggested by this old history. 1. In the first place, the Deliverer for whom Abraham looked, whose actual coming in the future was made sure to him by the birth of Isaac, and whose day he saw afar off and was glad, has appeared among men. By a yet more striking miracle than that which issued in the birth of Isaac, “ The Word who was God was made flesh and dwelt among us.” 2. Secondly, we learn from this old history, that in connection with the exercise of this faith, we must be supernaturally born, in order to enjoy the full blessings of salvation. 3. Finally, there is no inheritance without spiritual sonship. Ishmael who was born of the flesh, was cast out. Isaac who was born of the promise was the heir--the promised land belongs to the promised seed. “ If children, then heirs.” (W. M. Taylor, D. D.)Separation of the seed born after the flesh from the seed that is by promise Beyond all question, the thing here done is felt, at first sight, on all hands to be harsh; and the manner of doing it perhaps even harsher still. Now, it is not necessary to acquit Sarah of all personal vindictiveness, or to consider her as acting from the best and hightest motives, merely because God commanded Abraham to hearken unto her voice. This may be only another instance of evil overruled for good. I. Thus, in the first place, LET THE ACTUAL OFFENCE OF ISHMAEL, Now no longer a child, but a lad of at least some fourteen years of age, be fairly understood and estimated. The apostle Paul represents it in a strong light--“ He that was born after the flesh, persecuted him that was born after theSpirit “ --and he points to it as the type and model of the cruel envy with which the “ children of promise “ are in every age pursued (Galatians 4:28-29.) It may have been little more than an act of self-defence on the part of Sarah, when she seized the first opportunity of overt injury or insult, to put an end to a competition of rights that threatened consequences so disastrous. II. Again, secondly, it is to be remembered THAT THE IN OF NO ; and that, whatever might be her motives, Sarah did, in point of fact, stand with God in the controversy. III. Nor, in the third place, is it to be overlooked that the severity of the measure resorted to is apt to be greatly IF IT IS LOOKED AT IN THE LIGHT OF THE SOCIAL USAGES AND SOCIAL OF MODERN LIFE. It was no unusual step for the head of a household in these primitive times, to make an early separation between the heir, who was to be retained at home in the chief settlement of the tribe, and other members of the family, who must be sent to push their way elsewhere. Nor are the wanderers sent away to a far country. They are to tarry for farther orders on the very borders of the place where Abraham himself is dwelling. The wilderness of Beer-sheba is almost at his very door; and long ere the bread and water they take with them are consumed, it may be expected that Abraham will be in circumstances to communicate with them more fully as to what they are to do. By some mistake or mischance, however, it unfortunately happened otherwise. Unforseen delay occured; and the wanderers were reduced to straits. Were a conjecture here warranted, it might be surmised as not improbable that the impatience of disappointed ambition may have tended to precipitate, as well as to aggravate, the crisis. IV. Once more, in the fourth place, a presumptive proof, at least, of THE ’ S IN ISHMAEL, and continued care for his accommodation, is to be found in the account given of his interview with Abimelech, king of Gerar (Genesis 21:25-26). If it was a well that had belonged to Ishmael especially if it was the well which God caused Hagar in her distress to see, and around which, probably, her son formed his earliest settlement, Abimelech’ s ignorance and Abraham’ s anxiety are simply and naturally explained. (R. S. Candlish, D. D.)The destinies of Ishmael “ Cast out this bondwoman and her son” (Genesis 21:10). These were harsh words; it was hard for one so young to have all blighted; it was grievous in Abraham’ s sight to witness the bitter fate of his eldest born. And yet was it not the most blessed destiny that could happen to the boy? The hot blood of the Egyptian mother which coursed through his veins could not have been kept in check in the domestic circle among vassals and dependants; he was sent to measure himself with men, to cat out his own way in the world, to learn independence, resolution, energy; and it is for this reason that to this very day his dependants are so sharply stamped with all the individuality of their founder. In them are exhibited the characteristics of Abraham and Hagar, the marvellous devoutness of the one with the fierce passions of the other, and together with these the iron will, the dignified calmness of self dependence wrought out by circumstances in the character of Ishmael. And how often is it that in this way the darkest day is the beginning of the brightest life. Reverses, difficulties, trials, are often amongst God’ s best blessings. From the loss of property is brought out very often the latent energies of character, a power to suffer and to act which in the querulous being without a wish ungratified you would have scarcely said had existed at all. The man compelled to labour gains energy, strength of character, the development of all that is within him. Can you call that loss? The richest resources are not from without, but from within. (F. W. Robertson, M. A.) Genesis 21:14 And she departed, and wandered in the wilderness of Beer-sheba--The story of Hagar and Ishmael I. THE OUTCAST. AS Abraham is the father of all the faithful, so the Arab Ishmael is the father of all our outcasts. He was an impudent boy, who mocked his betters, and became “ a wild ass of a man,” whose hand was against every man. Do not despise the poor outcast children of our cities. Respect them for their sorrows; take them into your pity; let them find a home in your heart. For are we not all outcasts, the children of Adam the outcast? And are we not the followers of Him who makes the outcasts of earth the inmates of heaven? II. THE GOD OF THE OUTCAST. The highest kindness is to be personally interested in us, and to meet our wants. And God showed such kindness to Ishmael (Genesis 21:17). God pities most those who most need pity; and so should you. III. THE ANGEL OF THE OUTCAST. It is part of angel’ s work to cheer and save the outcast. A church near Dijon contains a monument with a group of the Bible prophets and kings, each holding a scroll of mourning from his writings. But above is a circle of angels who look far sadder than the prophets whose words they read. They see more in the sorrows than the men below them see. The angels see the whole of the sins and sorrows of the young, and so rejoice more than we can do over the work of God among them. The orphans of society are cast upon the fatherhood of God, and He wishes them to be the children of our adoption. IV. THE OF THE OUTCAST. Look at that lad in the desert perishing of thirst, and a fountain at his side. Are you not a spiritual Ishmael to-day, a wanderer upon life’ s highway, perishing of thirst at the side of the fountains of living water? Earth is a sandy desert, which holds nothing that can slake your soul’ s thirst. But Jesus Christ has opened the fountain of life, and now it is at your very side. (J. Wells.)The sorrows of the outcasts I. THE EVILS THEY MUST BE CHARGED UPON . II. THEY WERE ALSO GOD’ S HUMAN , III. YET THEY WERE NOT SHUT OUT FROM THE FAVOURS AND HELP OF . 1. His Providence interfered when they were at their worst extremity. 2. His Providence was administered with touches of human tenderness. 3. His Providence made use of natural means. (T. H. Leale.)Hagar A suggestive narrative, illustrating various Scriptures. 1. “ The way of transgressors is hard.” 2. God is “ not far from every one of us.” 3. “ God is no respecter of persons.” 4. It echoes the words, “ Them that honour Me I will honour.” I. MAN’ S IS GOD’ S . The darkest hour proceeds the dawn. We are never beyond Divine help. II. BANE AND ARE OFTEN NEAR EACH OTHER. The antidotes of various poisons grow close beside them. Mercies are contiguous to miseries. III. DIVINE HELP IS ALWAYS KIND AND . God not only provided water, but, as one suggests, in such a way as to meet every want of the two sufferers. 1. He gave Hagar something to do for her boy. 2. He reminded Hagar of His aid to others. A well showed that dwellers had been in the desert before her. Biography is a “ well” telling of heaven’ s blessing upon those who have preceded us. 3. He made a glorious promise to Hagar. (T. R. Stevenson.)Hagar and Ishmael in distress I. THAT HUMAN LIFE IS HIGHLY IN HEAVEN. 1. It is not valued according to the locality in which it is placed. 2. It is not judged according to social standing. 3. It is not judged according to the human standard of usefulness. II. THAT POWER IS , AND LIFE. 1. At times this power seems to come unexpectedly. 2. It is manifested when all earthly resources fail. 3. This supernatural power is generally exerted in, conjunction with human efforts. Hagar had to go to the well; the water did not come to her. (Homilist.)Hagar in the wilderness 1. I learn from this Oriental scene, in the first place, what a sad thing it is when people do not know their place, and get too proud for their business. Hagar was an assistant in that household, but she wanted to rule there. She ridiculed and jeered until her son, Ishmael, got the same tricks. My friends, one-half of the trouble in the world today comes from the fact that people do not know their place; or, finding their place, will not stay in it. 2. Again: I find in this Oriental scene a lesson of sympathy with woman when she goes forth trudging in the desert. What a great change it was for this Hagar. There was the tent, and all the surroundings of Abraham’ s house, beautiful and luxurious no doubt. Now she is going out into the hot sands of the desert. O, what a change it was. And in our day, we often see the wheel of fortune turn. Here is a beautiful home. You cannot think of anything that can be added to it. Books to read. Pictures to look at. Dark night drops. Pillow hot. Pulses flutter. Eyes close. Widowhood. Hagar in the wilderness! May God have mercy upon woman in her toils, her struggles, her hardships, her desolation, and may the great heart of Divine sympathy enclose her for ever. 3. Again: I find in this Oriental scene, the fact that every mother leads forth tremendous destinies. You say: “ That isn’ t an unusual scene, a mother leading her child by the hand.” Who is that she is leading? Ishmael, you say. Who is Ishmael? A great nation is to be founded; a nation so strong that it is to stand for thousands of years against all the armies of the world. Egypt and Assyria thunder against it; but in vain. Gaulus brings up his army; and his army is smitten. Alexander decides upon a campaign, brings up his hosts and dies. For a long while that nation monopolizes the learning of the world. It is the nation of the Arabs. Who founded it? Ishmael, the lad that Hagar led into the wilderness. She had no idea she was leading forth such destinies. Neither does any mother. A good many years ago, A christian mother sat teaching lessons of religion to her child; and he drank in those lessons. She never knew that Lamphier would come forth and establish the Fulton-street prayer-meeting, and by one meeting revolutionize the devotions of the whole earth, and thrill the eternities with his Christian influence. Lamphier said it was his mother who brought him to Jesus Christ. She never had an idea that she was leading forth such destinies. I tell you there are wilder deserts than Beer-sheba in many of the fashionable circles of this day. Dissipated parents leading dissipated children. Avaricious parents leading avaricious children. 4. I learn one more lesson from this Oriental scene, and that is, that every wilderness has a well in it. Hagar and Ishmael gave up to die. Hagar’ s heart sank within her as she heard her child crying: “ Water! water! water!” “ Ah,” she says, “ my darling, there is no water. This is a desert.” And then God’ s angel said from the cloud: “ What aileth thee, Hagar?” And she looked up and saw him pointing to a well of water, where she filled the bottle for the lad. Blessed be God that there is in every wilderness a well, if you only know how to find it--fountains for all these thirsty souls this morning. “ On that last day, on that great day of the feast, Jesus stood and cried: If any man thirst, let him come to Me and drink.” All these other fountains you find are mere mirages of the desert. (Dr. Talmage.)Ishmael, the bondwoman’ s son I. DRIVEN FROM HOME. 1. Ishmael’ s fault. 2. Sarah’ s anger. 3. God’ s decree. His will is supreme over all human arrangements. II. IN THE . Where is her pride now, her petulance, jealousy, anger? III. BY GOD. 1. God heard the voice of the lad. 2. God opened her eyes. 3. God was with the lad. Lessons: 1. God rules. 2. God pities. 3. God saves. (W. S. Smith, B. D.)Hagar I. THE . 1. Of whom? Hagar, the bondwoman, and Ishmael, Abraham’ s son. Type of those who are cast out spiritually. Bondslaves of sin, whom the truth has not made free (Galatians 4:31; John 8:36). 2. By whom? Abraham; at Sarah’ s request, and by the Lord’ s direction. With a human pity for Hagar, he yet obeyed God. The event eminently instructive to us. Servants of the law shall not, as such, divide with the free children the promises and blessings of the gospel; they are for the heirs of Christ, the Son who has made us free. 3. Wherefore? Because of the mocking of the son of the free woman. God will avenge his own elect. Mockers are cast out. Isaac mocked for his child-like attachment to his mother; and the seed of Abraham this day mocked for their attachment to Christ. 4. How? Kindly, pitifully. Food for the journey was given. The bond have their good things in this life. Even they are blessed so far. 5. Whither? Egypt, the house of bondage, their destination. The bond journey through a wilderness to a prison. II. THE JOURNEY. Through the wilderness of Beer-sheba. Drear, desolate, lonely. The home where they might have been happy, behind; before them--Egypt. Ishmael, fainting and weary, likely to die. The mother’ ssolicitude. Cannot bear to see him die. The death of the free, beautiful, attractive. Religious analogy. The world cannot bear to see its loved ones die. Tenderness of mothers. III. THE . 1. God heard the lad. He “ hears our sighs and counts our tears.” His compassions fail not. 2. The voice of the angel. Comforting, guiding. Exhorted to hope or duty. 3. The promise. The lad should not die. The only word that could comfort that mother’ s heart. 4. The well of water. Gracious provision for the bondwoman and her son. 5. The bondwoman and her son did not go down into Egypt. They remained in the wilderness; became the founders of a great nation. God would not have any perish. Learn: 1. The sin and folly of despising Christ and his people. 2. The mercy of God to even such thoughtless sinners. 3. The strength of maternal affection, and duties of youth. 4. He maketh streams to flow in the desert. The river of life is not far from us; “ Whosoever will, let him come unto Me and drink.” V. We need Divine grace to open our eyes that we may see this stream. (J. C. Gray.)Ishmael The first feeling we have in reading the story of Hagar and Ishmael is that they were both most cruelly used. The next feeling is that surely we do not know the whole case. It must be only the outside that we see. Behind all this there must be something we do not fully understand. When the first flush of anger dies away I begin to wonder whether there may not be something behind which, when known, will explain everything, and add to this confused and riotous life of ours a solemnity and a grandeur supernatural! Through this incident, as through a door ajar, we may see a good deal of human life on what may be called its tragical side. 1. As a mere matter of fact there are events in human life which cannot but affect us with a sense of disorder in the government and administration of things, if, indeed, there be either government or administration. One is taken, another left. One moves upwards to wealth and honour, another is neither prosperous by day nor restful by night. You may take one of two views of this state of facts. (a) Life is a scramble; the strong man wins; the weak man dies; luck is the only god, chance is the only law, death the only end. The disorder of human life mocks the order of material nature. Or thus: (b) There must be a power mightier than man’ s, controlling and shaping things. Looking at human history in great breadths we see that even confusion itself is not lawless; it is a discord in the solemn music; it is an eccentricity in the astronomic movement; but it is caught up by the great laws, and wrought into the general harmony; above all, beyond all, there is a benign and holy power. Now from my point of view it requires less faith to believe this than to believe the other. 2. As a further matter of fact in human life, there are cases marked by utter despair, for which it seems utterly impossible that any deliverance can ever arise. Hagar’ s is a case in point. Her water was spent. The hot sun was beating on her head. Ishmael was faint with weakness. No human friend answered the appealing voice. Some of us may have been in the same circumstances as to their effect upon the soul. When you were left a widow with six children--no fortune, the water gone, the children crying for bread, the officer at the door, you wished to die; you were subdued by a great fear. But I ask you, in God’ s house, if there were not made to you sudden revelations, or given to you unexpected promises that brought light to the weary and hopeless heart? How did friends appear, how were doors opened, how did the boys get a little schooling and get their first chance in life? Are you the person now to turn round and say that it all came by chance, or will you not rather exclaim, “ This is the Lord’ s doing; I was brought low and He helped me” ? And what men God trains in the wilderness 1 It would seem as if great destinies often had rough beginnings! 3. You will bear me witness, as a further matter of fact, that life is full of surprises and improbabilities, and that the proverb, “ Man’ s extremity is God’ s opportunity,” is supported by innumerable instances. “ God opened her eyes and she saw a well of water.” She expected to die, and lo! she never was so sure of life. These surprises not only save life from monotony; they keep us, if rightly valued, lowly, expectant, dependent. They operate in two contrary ways--lifting up man, and casting him down. 4. As a matter of fact, the men who seem to be the most prosperous have trials of a heavy and most disciplinary kind. (J. Parker, D. D.)The expulsive power of love to Christ Love to Christ will not suffer the near neighbourhood of anything in its bosom that is derogatory to Christ; either it will reduce or abandon it, be it pleasure, profit, or whatever else. Abraham, who loved Hagar and Ishmael in their due place, when the one began to jostle with her mistress, and the other to jeer and mock at Isaac, he puts them both out of doors; love to Christ will not suffer thee to side with anything against Christ, but take His part with Him against any that oppose Him. (H. G. Salter.) Genesis 21:16 Let me not see the death of the child Physical and spiritual life contrasted I. THE OF DYING BEFORE THEIR PARENTS. A common event. This fact shows-- 1. That the Ruler of the world does not treat man here according to his character. 2. That the youngest, as well as the oldest, should live in constant preparation for the change. 3. That parents should not centre their affection upon their children. II. THE WHICH SUCH AN EVENT . Like the tearing of a branch from a plant quivering all over with sensibility. Spiritual discipline. III. THE OF GOD TO PARENTS (Genesis 21:17). God is at all times present with us. This should-- 1. Comfort us in our sorrows. 2. Restrain us from all sin. 3. Stimulate us to a true life. IV. THE OF THIS TO THE DEATH OF . (Homilist.)Parental solicitude I. WHAT ARE THE PROPER OBJECTS OF ? 1. Salvation is supreme. It is not the only object of a parent’ s anxiety, but the chief. The favour of God is above all favour. A holy heart is the greatest wealth your child can ever possess. 2. Many other objects harmonize by being made subordinate to that. Hagar wanted water for her child; an object, the value of which in this cooler climate we may seldom have had occasion rightly to prize. It was entirely proper for this mother, at that time, earnestly to long for a spring of water. So there are a thousand wants pertaining to man’ s complex being which it is legitimate to indulge. Concerning them all, it is only important now to notice that two rules pertain to them. (1) The first is, that what is legitimate, proper, useful, and healthful, should be distinguished from all that is the opposite. Neither fashion, vanity, pride, nor any evil inclination in the parent should be allowed to select the objects which are to be sought for the child. (2) The other rule I alluded to is, make all other legitimate objects subordinate to salvation. II. GOD HAS A SUPREME REGARD FOR THAT FORM OF . 1. The history of children as presented by the Scriptures. 2. God has arranged His covenant of grace with reference to the salvation of children. It appears under the Old Testament in two distinct forms. The one was the application of the seal of the covenant to children. The other was a specific requirement that they should be thoroughly brought under the influence of God’ s law and government. Then, in the New Testament, it is to us perfectly clear that the same great principle is continued, because our Lord treated children as if they had the same relation to His kingdom under the New Testament as under the Old. Conclusion: 1. This subject possesses a great and manifold interest for the Church of God. 2. Parents, this subject is emphatically yours. 3. And what an interest have the young in this subject. (E. N. Rich, D. D.)Parental responsibility But though we all sympathize with Hagar in the disconsolate outburst of her soul, “ Let me not see the death of the child,” though we all acknowledge the intense interest which we feel in our child’ s welfare, yet many of us are, after all, doing that to and for our child which is not merely sitting bye and seeing him die, but which is helping on his death, and making ready his grave. The proposition that I lay down is this. That a large number of parents in Christian lands are pursuing with their children a course of conduct that must inevitably work out their spiritual death. Alas! the proof is too startling and overpowering to be either gainsayed or set aside. 1. The infinite superiority of the soul to the body, and of eternity to time, being acknowledged, I proceed to remark, that one way in which parents, who cry out in view of physical dissolution, “ Let me not see the death of the child,” are yet accomplishing their child’ s spiritual death, is, by showing the child, that they regard the body more than the soul. 2. I proceed to remark, secondly, that we are procuring the spiritual death of our child by showing that child that we regard the things of time more than the things of eternity. This superior regard for temporal over eternal things is evidenced by the fact that we lay our plans so much for time, and few or none, perhaps, for eternity. 3. A third way in which parents accomplish the spiritual death of their children is by showing them that they regard the favour and opinions of men more than the favour and law of God. What a Moloch is human opinion! How many thousands of children are cast into its burning arms, and sacrificed to the favour or frowns of a deceitful world, while the deafening din of fashion’ s giddy throng drowns the shrieks of agony which burst from their spirits as they die without hope, without pardon, without Christ! 4. Lastly, we aid and abet the spiritual death of the child by our irreligious example, both in doing that which is positively wrong, and in neglecting to do what is as positively required. (Bishop Stevens.)Compassion for souls I. FOR SOULS--THE REASONS WHICH JUSTIFY IT, NAY, COMPEL IT. It scarce needs that I do more than rehearse in bare outline the reasons why we should tenderly compassionate the perishing sons of men. 1. For first, observe, the dreadful nature of the calamity which will overwhelm them. Calamities occurring to our fellow men naturally awaken in us a feeling of commiseration; but what calamity under heaven can be equal to the ruin of a soul? Brethren, if our bowels do not yearn for men who are daily hastening towards destruction, are we men at all? 2. I could abundantly justify compassion for perishing men, even on the ground of natural feelings. A mother who did not, like Hagar, weep for her dying child--call her not “ mother,” call her “ monster.” A man who passes through the scenes of misery which even this city presents in its more squalid quarters, and yet is never disturbed by them, I venture to say he is unworthy of the name of man. 3. In this instance what nature suggests grace enforces. The more we become what we shall be, the more will compassion rule our hearts. If you would be like Jesus, you must be tender and very pitiful. Ye would be as unlike Him as possible if ye could sit down in grim content, and, with a Stoic’ s philosophy, turn all the flesh within you into stone. 4. Brethren, the whole run and current, and tenour and spirit of the gospel influences us to compassion. Ye are debtors, for what were ye if compassion had not come to your rescue? Divine compassion, all undeserved and free, has redeemed you from your vain conversation. Surely those who receive mercy should show mercy; those who owe all they have to the pity of God, should not be pitiless to their brethren. 5. Let me beseech you to believe that it is needful as well as justifiable that you should feel compassion for the sons of men. You all desire to glorify Christ by becoming soul-winners--I hope you do--and be it remembered that, other things being equal, he is the fittest in God’ s hand to win souls who pities souls most. 6. But I stand not here any longer to justify what I would far rather commend and personally feel. II. We shall pass on to notice THE SIGHT WHICH TRUE DREADS. Like Hagar, the compassionate spirit says, “ Let me not see the death of the child,” or as some have read it, “ How can I see the death of the child? “ To contemplate a soul passing away without hope is too terrible a task I It will greatly add to your feeling of sorrow if you are forced to feel that the ruin of your child or of any other person may have been partly caused by your example. Is it not an awful thing that a soul should perish with the gospel so near? If Ishmael had died, and the water had been within bow-shot, and yet unseen till too late, it had been a dreadful reflection for the mother. III. In the third place, I would speak upon FOR THE SOULS OF MEN--THE IT MUST RESIST. We must not fall into the temptation to imitate the example of Hagar too closely. She put the child under the shrubs and turned away her gaze from the all too mournful spectacle. She could not endure to look, but she sat where she could watch in despair. There is a temptation with each one of us to try to forget that souls are being lost. IV. I will now speak upon THE PATH WHICH TRUE PASSION WILL BE SURE TO FOLLOW; and what is that? 1. First of all, true pity does all it can. Before Hagar sat down and wept, she had done her utmost for her boy. 2. But what next does compassion do? Having done all it can, it sits down and weeps over its own feebleness. If you know how to weep before the Lord, He will yield to tears what He will not yield to anything besides. Oh, ye saints, compassionate sinners; sigh and cry for them; be able to say, as Whitfield could to his congregation, “ Sirs, if ye are lost, it is not for want of my weeping for you, for I pour out my soul day and night in petitions unto God that ye may live.” 3. And then what else doth Hagar teach us? She stood there ready to do anything that was needful after the Lord had interposed. The angel opened her eyes; until then she was powerless, and sat and wept, and prayed, but when he pointed to the well, did she linger for a minute? Did she delay to put it to her child’ s lips? Was she slack in the blessed task? Oh, no! with what alacrity did she spring to the well; with what speed did she fill the bottle; with what motherly joy did she hasten to her child, and give him the saving draught! And so I want every member here to stand ready to mark the faintest indication of grace in any soul. V. But I must close, and the last point shall be THE WHICH TRUE FOR SOULS WILL ALWAYS RECEIVE. First take the case in hand. The mother compassionated, God compassionated too. You pity, God pities. The motions of God’ s Spirit in the souls of His people are the footfalls of God’ s eternal purposes about to be fulfilled. (C. H.Spurgeon.)Lessons 1. First observe, how affliction followeth affliction, and one grief in the neck of another, when once God beginneth to exercise us. She lost her place, she wandereth in the wilderness with her child, comfortless and desolate; the water of the bottle is spent, and no more to be had when the child crieth for drink, and is ready to die for it; and, lastly, she giveth her child up to death as she thought, getting her far off as unable to hear the cry of it. Let it school us, if the Lord so deal with us; we are not privileged, we have no immunity. If the Cross come to us as a thing judged fit for us of our God, we may not set Him a stint, and say thus much will I bear, and no more; but leave Him to His own good pleasure, expecting and enduring even one upon another, as thick as ever it shall please Him to send them. Taking hold of this promise by a lively faith, that He will never lay more upon us, than He will make us able to bear, but will give the issue with the temptation, that we may endure it. And praying to His Majesty upon that promise, that for His mercy sake He would so do. Oh, pitiful parting betwixt a mother and her child! Oh, sorrow upon sorrow, and the last the greatest by a thousand degrees! Whose stony heart bewaileth not, as we hear it, this truthful case, of a poor mother and her child? 2. Secondly, observe we again the divers passions of love herein, either of parents to children or friend to friend; some cannot be drawn from them either day or night when they are like to die, and it is a great love and a good. But here it is otherwise, for the mother’ s heart cannot abide to see the child die, and this also because she loved it; so are many where they love entirely. Thus differ our divers natures even in one thing, and we have our divers reasons upon divers circumstances. Blessed is the party whose affections draweth nearest the Lord’ s allowance and an holy patience. 3. Lastly, consider how in this bitter agony and most heavy plight, yet she neither openeth her mouth against the Lord, nor against the means of her woe, Abraham and Sarah--no, not against Sarah--that was the first and chief cause indeed to stir up Abraham to put her away. No cursing, no banning, no raving nor railing is heard out of her; a very great commendation of her, and a very great want in our days in some that think themselves no common Christians, for that thing almost happeneth not to cross their minds, but the very air almost is infected with their bannings, be it never so small and of no account. Their soul is acquainted with bitterness altogether, and their tongues cannot but take like course. Surely, surely, neither Abraham nor Sarah, nor God, I fear me, should have escaped curses ninny and great; but for Sarah, she should have been cursed to the deep pit of hell ten thousand times, and further, if further were any further torment to be had for her. But learn, Oh, fiery and furious spirits l even by Hagar here, no other lesson, follow it, and use it with careful hearts if you mean not to brew for yourselves in hell what you wish to others. (Bp. Babington.)Approach of death A plough is coming from the far end of a long field, and a daisy stands nodding and full of dew-dimples. That furrow is sure to strike the daisy. It casts its shadow as gaily, and inhales its gentle breath as freely, and stands as simple and radiant and expectant as ever; and yet that crushing furrow, which is turning and turning others in its course, is drawing near, and in a moment it whirls the headless flower with sudden reversal under the sod! And as is the daisy with no power of thought, so are ten thousand thinking sentient flowers of life, blossoming in places of peril, and yet thinking that no furrow of disaster is running in toward them--that no iron plough of trouble is about to overturn them. Sometimes it dimly dawns upon us, when we see other men’ s mischiefs and wrongs, that we are in the same category with them, and that perhaps the storms which have overtaken them will overtake us also. But it is only for a moment, for we are artful to cover the ear and not listen to the voice that warns us of our danger. (H. W.Beecher.)Not afraid to die In the early part of the career of the Rev. John Wesley, influenced by a desire to do good, he undertook a voyage to Georgia. During a storm on the voyage he was very much alarmed by the fear of death, and being a severe judge of himself, he concluded that he was unfit to die. He observed the lively faith of the Germans, who, in the midst of danger, kept their minds in a, state of tranquility and ease, to which he and the English on board were strangers. While they were singing at the commencement of their service, the sea broke over them, split the mainsail in pieces, covered the ship, and poured in between the decks as if the great deep had swallowed them up. The English screamed terribly: the Germans calmly sung on. Mr. Wesley asked one of them afterwards if he were not afraid. He answered: “ I thank God, no.” “ But were not your women and children afraid?” He replied, mildly, “ No; our women and children are not afraid to die.” (Moral and Religious Anecdotes.) Genesis 21:17 And God heard the voice of the lad Prayer A minister once said to a boy, “ Can you pray? How did you pray?” He said, “ Sir, I begged.” He could not have used a better word; praying is begging of God. Prayer is very much like a bow. The arrow is a promise; the string is faith. You use your faith, and with it send a promise up to the skies. There are a great many things to think of in prayer. Let me tell you of one or two. 1. You should always address God by one of His names or titles, in a very reverent way. You have to thank God for His mercies; you have to confess to God your sins; you have to trust God to bless you; you have to ask for other people; then, to end all, “ For Jesus Christ’ s sake.” Tell God anything you like, only take care you ask it all in the name of Jesus, because we have no promise to prayer that God will hear us unless we add the name of Jesus to it. 2. Every boy and girl ought to have a form of prayer, though they need not always use it. A psalm is sometimes very good. But the more you practise, the more you will have to say out of your heart. 3. Wandering thoughts often trouble us in prayer. They are like the birds which flew down on Abraham’ s altar and spoiled the sacrifice. We must drive away these little birds; we must ask God to keep off the wandering thoughts. 4. When you are praying always remember that there is One who is offering up that prayer for you to God. That prayer does not go to God just as you send it up; but before it gets to the throne of God it gets much sweeter. Jesus puts His sweet incense into our prayer. So God will be pleased with us for His sake. 5. Pray always. You cannot always kneel down and pray, but little prayers in your hearts can always be going up. These little darts or ejaculations can be sent up anywhere, at any time. (J. Vaughan, M. A.)God is with us everywhere I. THIS PASSAGE TEACHES A LESSON TO PARENTS. It teaches that God is with us at our work; that the wilderness of life is full of Him; that in the waste of this world He is close beside us; that our children are His children; that He sees them under the shrub of the desert; that He has a property in them, a work for them, a work in them; that they are heirs, not of the desert in which they seem to be perishing, but of the many mansions of their heavenly Father’ s house. Believe that your children have been united to Christ; and that if you teach them to claim this union for themselves, its strength and its healing shall come out for them day by day as you seek to bring them up for Him. II. THIS PASSAGE FOR THE YOUNG . 1. God saw the lad as he lay beneath the desert shrub. And He sees you, wherever you are, at home or abroad--His eye is ever on you. Learn this lesson first--God’ s eye is ever on the lad, and sees him wherever he is. 2. God was the true protector of the lad, and He is your true and only Friend. He sees in you the adopted children of Jesus Christ. Even from your helpless infancy has He thus looked on you, and had purposes of love towards you. 3. God had a purpose for the lad and a work in him. He meant him to become a great nation in these waste places. His casting out, dark as it seemed, was preparing the way for this; and so it is with you. Everything around you is ordered by God for an end. That end is truly your best spiritual happiness. 4. God heard the voice of the lad; and He will hear you in every time of your trouble. Ishmael was heard because he was the son of Abraham; you will be heard because you are the son of God through Christ. (Bishop Samuel Wilberforce.)God’ s constant care Homeless, helpless: is there any sight more pitiable than this--a child in the wilderness? Think of the hundreds about us, pinched with hunger, perishing in sore need; the young life passing away neglected, to appear before the throne of God, there by its presence to plead against us, or else rising up in this wilderness to avenge our disregard--“ a wild man whose hand shall be against every man, and every man’ s hand against him.” I. We dwell on these words especially as teaching THE FATHER’ S CARE FOR THE . DO not think of this event as occurring under a dispensation so different from ours that we can find in it no distinct teaching for to-day--very beautiful, but of little worth save for its beauty. These words mean a thousandfold more to us than they could do to Hagar. The Father had not then revealed Himself in the only-begotten Son. The Son of God went away into the wilderness; He shivered in the cold night-blast; He felt the pitiless beating of the storm. And now in all the world there is not one poor child shut out from His sympathy, for He Himself has lived a child of poverty and woe. II. NOT TO ANGELS NOW IS THIS WORK OF RESCUE GIVEN. It is our high honour and prerogative to be the ministers of the Father’ s love. Angels may bring the tidings, perhaps, but only that we may obey. Angels shall reveal the means, but only that we may carry the blessing. Hagar must fill the bottle and give the lad to drink; she must lift him up and hold him by the hand. (M. G. Pearse.)What aileth thee, Hagar?--What aileth thee? As there was a well of water close to Hagar, though unknown to her at the time, so the Lord has made provision for every human life. In the worst straits there is a well for us, and God places a beauteous flower in every thorny path. 1. First, let me come to you who consider yourself to be a Christian believer. (1) Believer, what aileth thee? You are not so happy as you were when first you gave your heart to God. In China, if a lady were to ask how it is she cannot enjoy a brisk walk, you would reply, “ It is because you cramped your feet in tight shoes from childhood and have hindered their growth.” Now, believer, faith may be compared to the feet on which a Christian stands; and if you have bound up your faith in the tight shoes of doubt, how can you expect to run and not be weary, or to walk and not faint? Have you not allowed your soul to be thrust in the prison of unbelief? Unshackle your mind from the fetters of that grim tyrant, Unbelief; end as your faith grows, so shall you enjoy the peace you have lost. (2) I go to another and say, Believer, what aileth thee? You reply, “ Paul sang praises in the dungeon at midnight; but the least cross worries and frets me. How is it? “ Well, I will tell you. My friend, you say you have done no harm; but the reason why little vexations worry you, is that you have not done much good. Let us be tender-hearted, cheerful-looking, and ready-helping Christians; and, like a pleasant flower, let us exhibit beauty of character and exhale perfume of blessings. A young man, up there in the corner, may say, “ I want to do great things!” Ah, young Christian, first of all begin to scatter little seeds of kindness. Be more lovable and helpful at home than you have been. On a cold day we long for the sun, because it cheers us; likewise make yourself such a blessing that every member of your home shall long for you to come, because your presence cheers their path and soothes their soul. (3) Now, I go to another, and ask, What aileth thee? You reply, “ I have not so much pleasure in prayer as I used to have.” Well, the reason is, that you have neglected prayer. (4) Let me pass on to another believer, who, I see, bears the look of anxious care in his face. Friend, what aileth thee? You reply, “ I have to pass through much trouble, and I fret, and am in despair.” Now, why should you allow worrying care to destroy your peace? Let me tell you a tale to comfort you. Some time ago, a father and his little daughter were travelling in the train to London. After rushing rapidly on for many miles, the train came to a sudden stop. The little child was anxious, and said, “ Father, let us jump out!” The father looked out through the window, and seeing the signal ahead indicated that the line was not clear, he replied, “ No, my dear; we are quite safe.” The child exclaimed, “ But, father, what are we stopping here for? I am so afraid! I wish I could get out.” The father tried to explain, but the child could understand nothing except that the train stood still, and that she wanted to go on. Now, like that little child, you are perplexed as to certain stoppages of the wheels of the circumstances of your life; but you cannot understand it until later on. After a long time, the train, of which I have told you, went on and slowly passed an overturned engine, which had been thrown off the rails. The father said, “ See, my dear, if we had gone on as you wished, we should have run into that train, and have been smashed up.” Christian friend, when we reach our mansion in paradise, we shall see that the unpleasant stoppage, which we thought was against us, and that great crash, which prevented us from becoming rich, were directed by a gentle hand, a wise mind, and a loving heart. 2. I intend, now, to go to another class amongst you. I find here a person who makes an outward profession of religion, but who is not a sincere Christian. What aileth thee, professor? You reply, “ Well, though I profess to be religious, I am not religious in all things.” 3. What aileth thee, backslider? You reply, “ The Lord has withdrawn from me.” Ah, you judge the Lord as if He were human. I come to another backslider, and ask, “ What aileth thee?” You reply, “ I cannot return to God; for He must be disgusted with my character.” Let me tell you of a man who had a foul disease. He was taken to the hospital in Piccadilly, but his breath was offensive and his body so full of pollution that few could bear to be near him. He was placed in a spare bed; but though he had a disease of such a disgusting nature, the doctor smiled kindly upon him, and did all in his power to heal him. As the gentle surgeon did not turn from that wretched man, so the Lord will receive you, and heal your backsliding. (W. Birch.)What aileth thee, Hagar? I. Now first, “ WHAT AILETH THEE, HAGAR?” And to that question we give three answers. The first answer is this--she thought her son was given over unto death. Poor Hagar had a grief that swallowed up all other griefs. She had a sorrow that made all other sorrows appear utterly insignificant. What cared she if she had lost an Abraham’ s home? She was losing her boy, that was something infinitely worse. What did it matter to her if all her hopes for the future were blighted and blasted? What a picture we have here of the anxious inquirer--the experience of the sinner when first awakened to the consciousness of his soul’ s danger. The grief of the anxious inquirer is a grief that swallows up all other griefs. How little does it matter to him whether he has trouble in business or not. The trouble of his soul has made him oblivious to all other trouble. The one all-absorbing thought of the anxious soul, the thought that drives all others out of the mind, is--not “ my son,” but “ my soul is dying.” But observe, that Ishmael was her only son, and this added to her trial. If she had had another boy, it would have been bad enough, but poor Ishmael--if he was gone, her all was gone. No other hope. Lose him, and she had lost everything. Here again I see the sinner’ s sorrow, for he also argues, I have but one soul, and if that is lost, it is a loss indeed. I think there was a third drop of bitterness in her cup, and that was her previously bright expectations. I do not know what exact future Hagar pictured for her boy, but doubtless it was a happy one. He was Abraham’ s son; he would be Abraham’ s heir. Likely enough, that often before Isaac was born, she used to pat the head of Ishmael, and say, “ Ah, my boy, you are born to a fortune; you will never have to slave for your bread like some poor wretches. Thank God you are not like others.” And so the sinner, when convinced of sin, feels the painfulness of his condition all the more because of his previously bright expectations. Ah, he used once to think his soul was so well to do, it could never be in want. Often would he say, “ Oh, soul, thank God thou art not as other souls. Thou art a good, moral, well-meaning soul, and thou needst never have a doubt about resting in the bosom of father Abraham above.” But, oh, when the light of God streamed into his soul, then he saw how utterly deluded he had been. 2. The second thing that ailed Hagar was, that she was powerless to aid him. Not only was the case bad, but she could not make it better. All human resources had now failed. The bottle is as dry as the desert itself, and she has flung it aside in despairing rage. The dry sand rattles in it unmoistened, and the skin is cracking in the heat. Here again I see the sinner’ s case exactly photographed; all his hopes frustrated, and all his wonderfully clever expedients proving utterly futile. There was a time when he managed to satisfy or stupify his soul with the expedients of formal worship--outward reformation and life alteration. But there comes a time when he gets to the end of all his old resources, and a blessed time it is, although he does not think so. 3. The third thing that ailed Hagar was that she was stupefied with despair. Frantic effort had given place to despairing quiet; and that was a more fatal sign. “ If the boy is to die, let him die, and I cannot help it.” So she takes the poor, emaciated lad and casts him down in the sand, saying, “ Let him have the little benefit that the shadow of a shrub can give, and I will go and sit with my back towards him, for I cannot see him die.” She is so stupefied with her sorrow--so utterly benumbed by it, that she could not even pray. Is this thy case? Has frantic effort with thee given place to the quietude of despair? Art thou now found saying, “ There is no hope for me, I am the man with the unclean spirit in me. Better I never can be. Saved I never shall be. It may be said of many a sinner who thinks he is dumb with despair, “ God has heard the crying of thy soul.” Your lips could not pray, but, unconsciously to yourself, your heart did. 4. Now, we observe here, that sad as was the case of Hagar, yet there were many favourable signs about her, using her as an illustration of the sinner; and the first favourable thing I notice is that all indifference was gone. If there ever had been any it was clean gone to the winds now. Indifference! Why Hagar was ready to die for the salvation of her boy. Art thou like Hagar? Is thine indifference broken through? It is a grand moment when a man finds out he has a soul. And the next hopeful thing I observe in Hagar was--she was completely humbled. What a difference between that broken-hearted woman sitting under the shrub, and the jaunty maid of Sarah. Who would recognize in her the one that used to be so pert and quick with her answers, and who gaily laughed at her mistress? Sinner, is that the case with you? There was a time when you had plenty of excuses to offer about yourself. And then we notice that a third favourable sign was--she had come to the end of her own resources. When Hagar came to theend of the bottle, she was very near finding the well; and he who comes to the end of his own expedients is very near finding out God’ s grand plan of salvation. II. HAGAR AILED A GREAT DEAL MORE THAN SHE NEED HAVE DONE. She need not have been so miserable after all. And the first reason why she need not have ailed so much is this: Her son was not appointed to death, he was appointed to life. God had said to Abraham, “ I will make of him a great nation.” When a broken-hearted sinner says, “ My poor soul is appointed unto death,” we say to ourselves, “ He is mistaken; God has not appointed his soul unto death, but unto life.” She ailed more than she need have done, for the very thing that she wanted was already prepared. “ What aileth thee, Hagar?” She answers, “ Want of water.” Why, Hagar, there it is. And oh, blessed truth, dear anxious soul, everything you want is already prepared. Do you want an atonement? The atonement was made eighteen hundred and seventy-two years ago. Do you feel you need cleansing? There is the blood already shed. Do you need forgiveness? There are with our God plenteous pardons. And observe next, the water for which her son was dying was within--what distance? Why, within a bow-shot of her--nearer than that, for I am inclined to think that the well was just between Ishmael and Hagar, and that was the reason she did not see it. Oh, friend, Christ is nearer to thee than the well was to Hagar. III. I conclude by showing you HOW HAGAR LOST ALL HER . 1. She lost them I think, first, through prayer. “ I have heard the cry of the lad.” These are the sighings of a soul that God can understand, and He saith to thee, poor, despairing sinner, to-night, though you say you cannot pray, “ I have heard the praying of thy soul.” 2. And then notice, He opened her eyes to see what was already provided. He did not strengthen Hagar to do anything fresh, He only opened her eyes to see what was already done. And that is just how God deals with souls now. He does not ask the sinner to do anything further, but simply says, “ Look this way.” At the command the sinner’ s eyes are turned into the right direction, and the soul says what in all probability Hagar said, “ Why, there it is!--there is what I want--there is the well--there is the water.” Yes, there it is; and oh, why did not the sinner see it before? 3. And then, lastly, God used her pitcher. The very thing that had been no use came in very handy now. While she trusted to the pitcher it was a worthless thing, but the moment she made it subservient to the well it became valuable. It was useful as a means. Do not trust in the sermon, or you will be like Hagar, trusting to her bottle. Do not rest on the service; you will be as bitterly disappointed as she was when that bottle, all dried and cracked and sandy, lay at her feet. But, oh--may God open thine eyes to see the well, and may He make the words of tonight the pitcher to carry the water to thy dying soul! God grant it for Christ’ s sake!--Amen. (A. G. Brown.)All right by and by A woman, with sad face and doleful voice, was once complaining bitterly of her hard lot in life, and of the trials and misfortunes which she was called to pass through, when the sweet voice of a child, of only five years, broke in with: “ It will all come right by-and-by, mother.” Those words, coming as they did from childish lips, made an impression on my mind which will never be erased. Many times since, amid the conflicts of life, I have seemed to hear a childish voice saying, “ It will all come right by-and-by.” Oh that we might always have the love and confidence of a little child. Then we should ever trust in our heavenly Father’ s tender care, feeling that He will bring us safely through all the troubles of this life, and that all things shall work together for our good and the glory of God. (S. W. W.) Genesis 21:19 God opened her eyes, and she saw a well of water The hidden well discovered In this hidden well, which Ishmael’ s prayer uncovered, lies many a true lesson, if only we have the right sort of pitcher to dip and draw. I. How CAME THE WELL TO BE THERE, JUST WHERE AND WHEN IT WAS WANTED? The Arab shepherds who dug it never meant it for wandering travellers, but for their own flocks. God guided the steps of Hagar to it. Life is full of hidden wells--stored-up blessings, ready at the right moment to supply the answer to prayer. God foresees our prayers as well as our necessities. II. OUR TO PRAY IS NOT OUR OWN , BUT GOD’ S. We plead not the name of Abraham, or of any earthly parent or friend, but the name of Jesus, God’ s own dear Son. III. Learn from this story NOT TO THINK LITTLE THINGS OF NO , and not to be afraid to pray to God about little things as well as great. There are two reasons which prove that God does not disdain to attend little things: (1) He has made many more little things than great, and has made the greatest things to depend on the least; (2) God is so great, that the difference between what we call great and little is to Him as nothing; and He is so wise, that nothing--not a thought or atom--is small enough to escape His eye. IV. Prayer itself is a hidden well; a secret source of strength,and joy, and wisdom, not only in times of trouble, but always. (E. R. Conder, D. D.)Christian culture I. SEEDS LIGHT. 1. Physical 2. Intellectual. 3. Spiritual. II. GOD GIVES THE LIGHT. 1. Creator. 2. Providence. 3. Conscience. 4. Revelation. 5. Redemption. III. LIGHT IS . (The Homiletic Review.)Hagar in the wilderness I. THE WHICH BROUGHT HER INTO THIS , II. THE EFFECT ON HER BY THE INTO WHICH SHE IS BROUGHT. 1. It was despair in opposition to God’ s plain promises. “ Let me not see the death of the child,” she says. Why, the Lord Himself had spoken to her from heaven years ago, and told her that that very child should live to be a man and a powerful and great one. And this promise He had renewed but a short time before to Abraham, who would naturally mention the renewal of it to her. But in this hour of seeming danger, Jehovah’ s words are nothing to her; she either does not think of or she disbelieves them. “ My child must die,” she says, and east him down to die. How like ourselves in some of our trials! 2. The despair of Hagar was despair in opposition to her own experience. This was not the first time she had been in a desert (see Genesis 16:1-16). And there, we might have expected, the Lord would have left her to reap the fruit of her rashness; but not so. He is observant of her there. In admiration of the Lord’ s goodness, she calls the place where she had experienced it by a name implying, “ Thou God seest me.” But this is now clean forgotten. Ourselves again, brethren. “ I know whom I have believed. The experience I myself have had in days past of my Saviour’ s love and faithfulness encourages me, nay, compels me, to trust Him now.” The Lord brings us into a desert and appears for us there. “ I can never forget this,” we say. “ The remembrance of this mercy will be a stay to me all my life long.” But we get into the desert again, and what do we say then? All the many proofs we have had of the Lord’ s power and faithfulness, are as much out of our thoughts as though we had never had one of them. 3. Hagar’ s despair was despair in opposition to fact also. It was despair in the very midst of abundance. III. Let us look now at THE OF GOD IN BEHALF OF THIS WOMAN, the mercy He showed her. It consisted, you observe, in this one simple thing, He “ opened her eyes.” He did no more for her, for no more was needed. Wondering, happy woman! we say; but not more wondering or more happy than many a despairing sinner has been, when the Lord has opened his eyes and discovered to him His great salvation, His abounding mercy, the fountain of living waters He has provided for him in Jesus Christ. (C. Bradley, M. A.)Providence timely We find a multitude of Providences so timed to a minute, that, had they fallen out ever so little sooner or later, they had signified but little in comparison of what they now do. Certainly, it cannot be casualty, but counsel, that so exactly nicks the opportunity. Contingencies keep no rules. How remarkable to this purpose was the tidings brought to Saul, that the Philistines had invaded the land just as he was ready to grasp the prey (1 Samuel 23:27). The angel calls to Abraham, and shows him another sacrifice, just when his hand was giving the fatal stroke to Isaac (Genesis 22:10-11). A well of water is discovered to Hagar just when she had left the child as not able to see its Genesis 21:16-19). Rabshakeh meets with blasting providence, hears a rumour that frustrated his design, just when ready to give the shock against Jerusalem (Isaiah 37:7-8). So when Haman’ s plot against the Jews was ripe, and all things ready for execution, “ On that night could not the king sleep” (Esther 6:1). When the horns are ready to gore Judah, immediately carpenters are prepared to fray them away (Zechariah 1:18-21). How remarkable was the relief of Rochelle by a shoal of fish that came into the harbour when they were ready to perish with hunger, such as they never observed either before or after that time. Mr. Dodd could not go to bed one night, but feels a strong impulse to visit (though unreasonable) a neighbouring gentleman, and just as he came he meets him at his door, with a halter in his pocket, just going to hang himself. Dr. Tare and his wife, in the Irish rebellion, flying through the woods with a sucking child, which was just ready to expire, the mother, going to rest it upon a rock, puts her hand upon a bottle of warm milk, by which it was preserved. A good woman, from whose mouth I received it, being driven to a great extremity, all supplies failing, was exceedingly plunged into unbelieving doubts and fears, not seing whence supplies would come; when lo! in the nick of time, turning some things in a chest, she unexpectedly lights upon a piece of gold, which supplied her present wants till God opened another door of supply. If these things fall out casually, how is it that they observe the very juncture of time so exactly? This is become proverbial in Scripture. “ In the mount of the Lord it shall be seen” (Genesis 22:14). (J. Flavel.)Strange providences “ Suppose you were in a smith’ s shop, and there should see several sorts of tools, some crooked, some bowed, others hooked, would you,” asks Spencer, “ condemn all these things for nought because they do not look handsome? The smith makes use of them all for the doing of his work. Thus it is with the providences of God: they seem to us to be very crooked and strange, yet they all carry on God’ s work.” Eyes opened I. Taking HAGAR’ S CASE first, I shall address myself to certain unconverted ones who are in a hopeful condition. 1. Taking Hagar’ s case as the model to work upon, we may see in her and in many like her a preparedness for mercy. In many respects she was in a fit state to become an object of mercy’ s help. She had a strong sense of need. The water was spent in the bottle, she herself was ready to faint, and her child lay at death’ s door; and this sense of need was attended by vehement desires. It is quite certain that, in Hagar’ s case, the will was right enough with reference to the water. It would have been preposterous indeed to say to Hagar, “ If there be water, are you willing to drink?” “ Willing?” she would say; “ look at my parched lips, hear my dolorous cries, look at my poor punting, dying child!” And so with you; if I were to propose to you the question, “ Are you willing to be saved?” you might look at me in the face and say, “ Willing! oh, sir, I have long passed beyond that stage I am punting, groaning, thirsting, fainting, dying to find Christ.” All this is hopeful, but I must again remind you that to will to be rich does not make a man rich, and that to will to be saved cannot in itself save you. 2. In the second place, mercy was prepared for Hagar, and is prepared for those in a like state. The water was near to Hagar; and so is Christ near to you, my dear friend, this morning. The mercy of God is not a thing to be sought for up yonder among the stars, nor to be discovered in the depths; it is nigh thee, it is even in thy mouth and in thy heart. 3. We pass on, then, in the third place, to notice that although Hagar was prepared and mercy was prepared, yet there was an impediment in the way, for she could not see the water. There is also an impediment in your way. Hagar had a pair of bright beaming eyes, I will be bound to say, and yet she could not see the water; and men may have first-rate understandings, but not understand that simple thing--faith in the Lord Jesus Christ. Simple trust in Jesus has this difficulty in it, that it is not difficult, and therefore the human mind refuses to believe that God can intend to save us by so simple a plan. What blindness is this! So foolish and so fatal. The main reason I think, however, why some do not attain early to peace is because they are looking for more than they will get, and thus their eyes are dazzled with fancies. Again, I am afraid some persons, with the water at their feet, do not drink it because of the bad directions that are given by ministers. 4. I feel certain that there are some here upon whom the Lord intends to work this morning; so we will speak, in the fourth place, upon the divine removal of the impediment. Hagar’ s blindness was removed by God. No one else could have removed it. God must open a man’ s eyes to understand practically what belief in Jesus Christ is. But while this was divinely removed, it was removed instrumentally. An angel spake out of heaven to Hagar. It matters little whether it be an angel or a man, it is the Word of God which removes this difficulty. II. Oh that the Spirit of God would give me power from on high while I try to talk to the saints from THE SECOND CASE, viz., that of the apostles in Luke 24:31. This is no Hagar, but “ Cleopas and another disciple.” They ought to have known Jesus for these reasons. 1. They were acquainted with Him, they had been with Him for years in public and in private, they had heard His voice so often that they ought to have recollected its tones. 2. They ought to have known Him, because He was close to them; He was walking with them along the same road, He was not up on a mountain at a distance. 3. They ought to have seen Him, because they had the Scriptures to reflect His image, and yet how possible it is for us to open that precious Book and turn over page after page of it and not see Christ. 4. What is more, these disciples ought to have seen Jesus, for they had the Scriptures opened to them. 5. There was another reason why the disciples ought to have seen Him, namely, that they had received testimonies from others about Him. Now what is the reason for this? Why do we not see Him? I think it must be ascribed in our case to the same as in theirs, namely, our unbelief. They evidently did not expect to see Him, and therefore they did not discover Him. (C. H. Spurgeon.)A welcome discovery I. It often happens that when we are in trouble and distress, THE SUPPLY OF OUR NEED, AND THE FOR OUR SORROW ARE VERY NEAR AT HAND. There is a well close to us at our feet, if we could but see it. 1. How true this often is in providence with Christian people. We have known them to be in sore alarm at some approaching ill, or in the most fearless distress on account of some troublous circumstances which already surround them. They have said, “ We don’ t know what we shall do to-morrow.” They have inquired, “ Who shall roll us away the stone?” They wot not that God has already provided for to-morrow, and has rolled the stone away. If they knew all, they would understand that their trial is purely imaginary. They are making it by their unbelief. It has no other existence than that which their distrust of God gives to it. 2. Though this is true of providence, I prefer rather to deal with the matter of spiritual blessings. It often happens that souls are disturbed in spiritual matters about things that ought not to disturb them. For instance, a large proportion of spiritual distresses are occasioned by a forgetfulness or an ignorance of the doctrines of the Bible. Sometimes, holy Scripture has its well near to the troubled heart, not so much in the form of doctrine, as in the form of promise. There was never a trouble yet in human experience among God’ s people, but what there was a promise to meet it. At other times the well appears in the form neither of a doctrine nor of a promise, but in the shape of an experience of some one else. Perhaps nothing more effectually comforts, under the blessing of God, than the discovery that some undoubtedly good man has passed through the same state of heart in which we are found. And, beloved, sometimes it pleases the Holy Spirit to open a well of living waters for us in the person, and work, and life, and sympathy, and love, of our Well-beloved, the Lord Jesus Christ. Jesus suffers with thee, O thou child of God,--suffers in thee. Thou art a member of His body, and therefore He endures in thee. Thou art making up that which is behind of the sufferings of Christ for His body’ s sake, which is the Church. Besides, once more, our sorrows often arise from our not observing the Holy Spirit. II. I think I hear some one say, “ I have no doubt, sir, that God has provided a supply for necessities, but may I partake of that supply? may I participate in the provisions of Divine love?” I will answer thee by saying, in the second place, that THIS SUPPLY IS FOR YOU. III. Now to our last point. IT IS WITHOUT ANY . Hagar went and filled her bottle with water, and she gave her child to drink. No hydraulic inventions were required; no exceedingly difficult pumping, no mechanical contrivances to obtain the water when the spring was perceived. She did a very simple thing: she held her bottle in the water till it was full, poured out into the child’ s mouth, and the dilemma which had perilled life was over. Now, the way by which we get a hold of Christ is faith. (C. H. Spurgeon.)Eyes opened I. Our first head shall be that IF OUR EYES WERE FURTHER OPENED THE RESULT TO ANY ONE OF US WOULD BE VERY . We are at present limited in our range of sight. This is true of our natural or physical vision, of our mental vision, and of our spiritual vision; and in each case when the range of sight is enlarged very remarkable discoveries are made. God has been pleased to open the natural eyes of mankind by the invention optical instruments. What a discovery it was when first of all certain pieces of glass were arranged in connection with each other, and men began to peer into the stars! Equally marvellous was the effect upon human knowledge when the microscope was invented. We could never have imagined what wonders of skill and taste would be revealed by the magnifying-glass, and what marvels of beauty would be found compassed within a space too small to measure. Our physical eyes thus opened by either glass reveal strange marvels, and we may infer from this fact that the opening of our mental and spiritual eyes will discover to us equal wonders in other domains, and thus increase our reverence and love towards God. 1. Suppose, that our eyes could be opened as to all our past lives. Our childhood--how different that period would now appear with God’ s light upon it. Our vision will be strengthened one day, so that we shall see the end from the beginning, and then we shall understand that the Lord maketh all things work together for good to them that love Him. 2. And now suppose, again, our eyes should be opened upon the future. Ay, would you not like to spy into destiny? Ah, if your eyes could be opened as to all that is to happen, what would you do? If you were wise, and knew your future, you would commit it unto God; commit it to Him though you do not know it. 3. If our eyes were opened, again, on another point, as to the existence of angels, we should see marvels. If the Lord opened the eyes of His greatly beloved servants to see how many of these mighty intelligences are silently guarding then., they would cease to complain of loneliness while in the midst of such a thronging ministry of willing friends. 4. And what, once more, if your eyes could be opened to look into heaven? II. IN SOME THINGS OUR EYES MUST BE OPENED. Those I have spoken about are desirable in a measure, but these are absolutely necessary. For instance, as to the divine salvation, our eyes must be opened. III. IN OUR PRESENT CASE IT IS VERY THAT OUR EYES SHOULD BE OPENED. To many it is imperatively needful at this moment, for if not now recovered from their blindness they will die in their sins. 1. First, we would have opened eyes that we may see Jesus to be very near us. Do not think of Him just now as if He were far away in heaven. He is there in his glorious personality, but His spiritual presence is here also. 2. We desire that you may have your eyes opened to see what you are in Christ. You complain that you are black in yourselves; but you are most fair in Him. 3. Lastly, may the Lord open your eyes to see what you will be in Him. Certain of us are nearer heaven than we think. Let our hearts dance for joy at the bare thought of such speedy felicity. Let us go on our way blessing and magnifying Him who has opened our eyes to see the glory which He has prepared for them that love Him, which shall be ours ere long. (C. H.Spurgeon.)Wells in unexpected places It is wonderful how God provides for the needs of His creatures in strange places and in unlikely ways. All living things must have water or die; and so water is often found stored up in remarkable and unexpected places. In the heart of Africa, where all is drought and barrenness, it is said that there is sometimes found in the soil a little stem of a plant, and by digging down to the bottom of it, a bulb is discovered which contains a quantity of pure, sweet water. Melons, which are full of water, grow best on light, dry, sandy soil; and sometimes, where water cannot easily be found, certain trees afford a most nourishing and refreshing beverage. There is a vast amount of water in the air, even when no clouds are seen. In a summer day how quickly the outside of a pitcher of cold water will be covered with moisture, which is drawn from the air. So while some plants draw up water from the earth by their roots, others, called air plants, hang upon trees, and, without touching the ground, draw nourishment and moisture from the air. A writer tells of a surveying party who were resting at noon in Florida, when one of the chainmen exclaimed: “ I would give fifty cents a swallow for all the water I could drink.” He expressed the sentiment of the others; all were very thirsty, and there was not a spring or a stream of water anywhere in the vicinity. While the men were thus talking, the surveyor saw a crow put his bill into a cluster of broad, long leaves, growing on the side of a tall cypress. The leaves were those of a peculiar air-plant, they were green, and bulged out at the bottom, forming an inverted bell. The smaller end was held to the tree by roots grappling the bark. Feeding on the air and water that it catches and holds, the air-plant becomes a sort of cistern. The surveyor sprang to his feet with a laugh. “ Boys,” he said, “ that old crow is wiser than every one of us.” “ How so?” they asked. “ Why, he knows that there are a hundred thousand water-tanks in this forest.” “ Where?” they demanded, in amazement. The surveyor cut an air-plant in two, and drained nearly a pint of pure cold water from it. The men did not suffer for water after that, for every tree in the forest had at least one air-plant, and almost every air plant contained a drink of water. So God satisfies the longings of thirsty men. Even amid the desert’ s glowing sands, the smitten rock poured forth the life-giving flood. And God also provides living water for thirsty souls; and those who feel in their hearts longings such as earth can never satisfy, may hear amid the restlessness of unsatisfied desire, the voice of Him who stood in the Temple and cried, “ If any man thirst, let him come unto Me and drink!” Genesis 21:22 God is with thee in all that thou doest Christian prosperity I. ALL IS WITH GOD. II. ALL IS ALSO WITH . III. ALL IS WITH . Between God blessing a man’ s labour and God doing a man’ s labour for him there is a wide difference. God won’ t pasture the sheep, but God will multiply the flock. God won’ t dig the ground, but He’ ll water it with rain and dew. IV. IN ALL THERE IS A AND POWER. (A. W. Potts.)The son of the bondwoman God’ s care even for Ishmael--for one who would appear to be outside all covenant blessings--is a most encouraging fact! 1. God delivered him in extremity. He heard his cry and distress. He knew his needs; for God always knows our needs and how to supply them. There is a well for bondmen as well as for the free. God’ s living well is to be reached in any position of life. “ The word is nigh thee, in thine heart,” etc. Romans 10:8). 2. God was with the son of the bondwoman as he developed. He was with him as he grew up, and gave him favour in the sight of others. God is ever seeking by His Holy Spirit to mould the characters of the worst for good. 3. God had intentions of grace towards the slave-mother’ s boy. He gave a promise to him as well as to Isaac. 4. God shewed how He was with Ishmael by quickening his faculties. “ He became an archer.” He had to learn to defend himself, and secure for himself by God’ s help a position. The fiery defenders of faith and controversial champions of the truth have their sphere as well as the pious, plodding, pastors of Christ’ s flock. We have all to learn to appreciate diversity of talents, and to remember that skill in any work is the outcome of independence, resolution and energy. 4. God’ s care was seen in the selection of the place of abode for the son of the bond-woman. He gave to him the desert for his domain, a place in which he might roam and pitch his tent at his own suggestion. The wilderness was the most suitable place for this man of wild nature. Some grow up under the sweet shadow of the home, and ever find there a resting-place. They occupy themselves in some work at hand, pleasant and profitable; but others wander off, perhaps go to sea, emigrate, engage in sheep-farming, cattle-tending in some wide and lonely ranch, or go to gold-digging and diamond-hunting. God works through all these phases of life to discipline the heart. He follows each one, and cares for all. 5. God also was with Ishmael, securing for him acceptance among others. He was to “ dwell in the presence of his brethren” (Genesis 16:12). Though cast out by Abraham he was not cast off by God, or cut off from all interchange with others. 6. God was with Ishmael to the end of his life. He had a shorter life than Isaac. Ishmael died at a hundred and thirty years old, Isaac at a hundred and eighty. Evidently the active, restless, wandering, hazardous life was more wearing and consuming than the calm and meditative life of pastoral Isaac. But that his death was recorded shows that it was noticed by God. (F. Hastings.) Genesis 21:23-32 Swear unto me here by God that thou wilt not deal falsely with me Abraham the friend of man I. ABRAHAM YIELDS READILY TO THE REQUEST FOR HIS . Abimelech’ s motives in seeking the friendship of Abraham were probably mixed, and included. 1. Expediency. 2. The worship of success. 3. The admiration of goodness. II. ABRAHAM THE DUTIES OF . He freely accepts Abimelech’ s conditions. 1. True and righteous dealing. 2. Gratitude for favours shown. 3. Faithfulness to the faults of a friend. III. ABRAHAM THE OF (Genesis 21:24). (T. H.Leale.)Abraham and Abimelech Observe-- (1) The motive that induces this friendly request; “ he saw that God was with him.” Probably the news of the extraordinary birth of Isaac had reached the court of Abimelech, and became a topic of conversation. “ This,” said he, “ is a great man, and a great family, and will become a great nation; the blessing of heaven attends him. It is our wisdom therefore, to take the earliest opportunity to be on good terms with him!” Had Abimelech’ s successors always acted on this principle towards Israel, it had been better for them; for whether they knew it or not, God, in blessing Abraham, had promised to “ bless them that blessed him, and to curse them that cursed him.” (2) The solemnity with which he wished the friendship to be confirmed: “ swear unto me by God.” . . . It is a dictate of prudence very common among magistrates to require men to swear by a name which the party holds sacred. In this view Abimelech certainly acted a wise part; for whoever made light of God’ s name, the party here concerned would not. Abraham’ s cheerful and ready compliance. I hope he did not need to be sworn not to deal falsely; but as posterity was concerned the mere solemn the engagement the better. The friend of God has no desire but to be the friend of man. (A. Fuller.) Genesis 21:33-34 Abraham planted a grove in Beer-sheba, and called there on the name of the Lord Abraham the godly man I. HE MAKES FOR DIVINE WORSHIP. 1. It was intelligent. 2. It was grateful. 3. It was hopeful. II. HE IS CONTENT TO BE A AND PILGRIM ON THE EARTH (Genesis 21:34). (T. H. Leale.)Lessons 1. Times of peace God makes to]His servants times of plantation. Such leave He giveth His people. 2. What was done by Abraham with God’ s approbation might be turned to sin by man’ s superstition. So the groves. 3. The saints’ peace with the world sets them more seriously to serve God. 4. The name of Jehovah, even the eternal God, is the saints’ satisfaction in all plantations (Genesis 21:33). 5. God allows His saints sometimes a longer space of respite after troubles than at others. The longest space of quietness below is but a sojourning time of God’ s people. They are not at home. Heaven is the place of his rest, and so is to every true believer (Genesis 21:34). (G. Hughes, B. D.)Grove sanctuaries It is very curious to notice how the first sanctuaries seem to have been woods, forests, and groves. And it is equally remarkable to notice how, after they were used for true and spiritual worship, they came to be employed exclusively for idolatry--so much so, that in the rest of this blessed Book you will hear God often commanding them utterly to pull down the groves, because those groves had been made places where idols were worshipped. The brass serpent was made by God’ s command, its healing virtue was given by God Himself, and the people were divinely told to look at it. But after it had served its purpose, the same people tried to make a god of it. In this instance men took that which was true and good originally, and made such a bad use of it that God commanded it to be ground to powder as “ a thing of vanity and as nothing.” These grove sanctuaries came to be desecrated, and therefore He commanded them all to be pulled down. One can see in these groves the first idea of a cathedral. Let any one stand in a lofty avenue of oaks, with their branches intertwining and interlacing, and he will see the nave of a Gothic cathedral. The tracery on the roof, the groined arches, the columns, and the pillars with their picturesque capitals, all is but man trying to embody in the stone what nature has so magnificently developed in her forests, and to perpetuate a grove of stone as a memorial still of the first sanctuaries in which men worshipped. “ Against the clouds, far up the skies, The walls of the cathedral rise, Like a mysterious grove of stone.” Hence, also, the Druids, and the Druid temples, all were instances of the early purpose to which groves and forests were applied, that is, for worship; and when one thinks of the silence and the solemnity of primeval forests, one can see how naturally man would have recourse to them to worship; but when we see how sadly they were abused, one feels how easily the best things may be perverted, and God’ s own divine institutions turned into objects of sin and folly. But, blessed be God, neither in this mountain nor in that, neither in grove nor cathedral only, is worship acceptable to God. He is worshipped truly, and the worship is accepted, wherever He is approached in spirit and in truth. (J. Cumming, D. D.). Genesis 22:1-18 God did tempt Abraham The trial of Abraham I. THE OF ABRAHAM WHEN THIS TRIAL CAME. His hope was set on Isaac as the medium through which God’ s promise could be fulfilled, and he had been encouraged by observing him rising year after year to the age and stature of manhood. II. GOD’ S WITH THE TRIAL. He subjected Abraham to a testing trial in order to prove his faith. 1. There was no attempt in the action of God, bearing upon Abraham, in the least to diminish the patriarch’ s affection for his son. 2. In the command binding Abraham to offer up his son there was an assertion of Jehovah’ s right to be regarded as the supreme object of His creatures’ love. III. ABRAHAM UNDER AND AFTER THE TRIAL. 1. His fear of God was tested by this trial. 2. His faith in God was tested by the trial. But the result was blessed to him in these four ways: (1) He obtained an attestation from heaven of his fear and of his faith. (2) He obtained a new revelation of Messiah as the atoning Surety. (3) He brought back with him alive his only son, whom he loved. (4) He held “ Jehovah-jireh” in the grasp of his faith, and had Him pledged to care for him always. Application: 1. Learn that true faith is sure to be tested faith. 2. Learn that all love must be subordinated to love for God. 3. Learn that the only way to be truly strong is to have faith in God. 4. Learn that God will never fail under the leanings of faith. 5. Learn from this text that no one need expect an attestation of his fear and faith except when these are revived and exercised. (J. Kennedy, D. D.)Abraham’ s trial It is by trial that the character of a Christian is formed. Each part of his character, like every part of his armour, is put to the proof; and it is the proof that tests, after all, the strength both of resistance and defence and attack. I. The voice of God to Abraham was NOT HEARD IN AUDIBLE WORDS; it was a voice in the soul constantly directing him to duty and self-sacrifice. The voice told him, as he thought--I do not for a moment say as God meant--that his duty was to sacrifice his son. The memories of olden days may have clung and hovered about him. He remembered the human sacrifices he had seen in his childhood; the notion of making the gods merciful by some action of man may still have lingered in his bosom. We have here the first instance of that false and perverse interpretation which made the letter instead of the spirit to rule the human heart. II. As Abraham increases in faith HE GROWS IN , until at last more and more he can hear “ Lay not thy hand upon thy son.” “ God will provide Himself a sacrifice” bursts from his lips before the full light bursts upon his soul. In this conflict Abraham’ s will was to do all that God revealed for him to do. In every age and in every station faith is expressed in simple dutifulness, and this faith of Abraham is, indeed, of the mind of Christ. We may be perplexed, but we need not be in despair. When we arrive on Mount Moriah, then the meaning of the duty God requires of us will be made clear. And as we approach the unseen, and our souls are more schooled and disciplined to God, we shall find that to offer ourselves and lose ourselves is to find ourselves in God more perfect. (Canon Rowsell.)Abraham’ s sacrifice The birth of Isaac brought Abraham nearer to God; though he had believed in Him so long, it was as if he now believed in Him for the first time--so much is he carried out of himself, such a vision has he of One who orders ages past and to come, and yet is interested for the feeblest of those whom He has made. Out of such feelings comes the craving for the power to make some sacrifice, to find a sacrifice which shall not be nominal but real. I. The Book of Genesis says, “ God did tempt Abraham.” The seed did not drop by accident into the patriarch’ s mind; it was not self-sown; it was not put into him by the suggestion of some of his fellows. It was his Divine Teacher who led him on to his terrible conclusion, “ The sacrifice that I must offer is that very gift that has caused me all my joy.” II. Abraham must know what God’ s meaning is: he is certain that in some way it will be proved that He has not designed His creature to do a wicked and monstrous thing, and yet that there is a purpose in the revelation that has been made to him; that a submission and sacrifice, such as he has never made yet, are called for now. He takes his son; he goes three days’ journey to Mount Moriah; he prepares the altar and the wood and the knife; his son is with him, but he has already offered up himself. And now he is taught that this is the offering that God was seeking for; that when the real victim has been slain, the ram caught in the thicket is all that is needed for the symbolical expression of that inward oblation. III. When this secret has been learnt, every blessing became an actual vital blessing; every gift was changed into a spiritual treasure. Abraham had found that sacrifice lies at the very root of our being; that our lives depend upon it; that all power to be right and to do right begins with the offering up of ourselves, because it is thus that the righteous Lord makes us like Himself. (F. D. Maurice, M. A.)Abraham’ s temptation A temptation had come upon Abraham; he thought that it was the right thing to do, and that he was called to do it; so after brooding over it intently for several days, he was irresistibly drawn to take the knife for the purpose of slaying his son. I. Since the child of promise had been born to him, his natural tendency had been to repose on Isaac rather than on God. After a while he would awake to the troubled consciousness that it was not with him as in other days; that he had sunk from the serene summit on which he once stood. Brooding thus from day to day he came to feel as if a voice were calling him to prove himself by voluntarily renouncing the son that had been given him. He was driven wild, fevered into madness, through the fervour of his desire to maintain trust in the great Father, even as now men sometimes are by the lurid burning of distrust. II. But did not God tempt him? you say. Is it not so recorded? Yes, undoubtedly; in the patriarch’ s mind it was God tempting him. The narrative is a narrative of what took place in his mind; the whole is a subjective scene, portrayed objectively. The old Canaanite practice of offering human sacrifices suggested to Abraham the cultivation and manifestation of trust by immolating his son. III. Although God did not suggest the crime, yet He was in the trial--the trial of maintaining and fostering trust without allowing it to lead him by perversion into crime. IV. We see God penetrating and disengaging the grace in Abraham which lay behind the wrongness. He divided between the true motive of the heart and the false conclusion of the weak brain. He notes and treasures every bit of good that blushes amidst our badness. (S. A. Tipple.)The crucial test I. THERE COME TIMES IN HUMAN LIFE WHEN MEN MUST UNDERGO A CRUCIAL TEST. A man can have but one trial in his lifetime; one great sorrow, beside which all other griefs dwindle into insignificance. II. THE CRUCIAL TEST CAN ONLY TAKE PLACE IN TO THAT WHICH WE LOVE AND VALUE MOST. DO we so hold that which is dearest to us upon earth, that we could surrender it at the Divine bidding? III. Abraham’ s answer, “ My son, God will provide Himself a lamb,” IS THE SUM OF ALL HISTORY; it is the main discovery of love. After all, what has the world done but to find an altar? It found the Cross; it never could have found the Saviour. IV. The narrative shows WHAT GOD INTENDS BY HIS OF MAN. He did not require Isaac’ s life; He only required the entire subordination of Abraham’ s will. (J. Parker, D. D.)Lessons from the trial of Abraham 1. We learn from this passage the lesson that God taught Abraham that all souls and all beings are His, and that our greatest and dearest possessions are beneath His control and within His grasp. 2. We learn also a lesson of obedience. Abraham was called upon to make the greatest possible sacrifice, a sacrifice that seemed to clash with the instinct of reason, affection, and religion alike, and yet without a murmur he obeyed the command of God. We learn, too, that for wise reasons God sometimes permits the trial of His people’ s faith--not to weaken, but to strengthen it, for He knows that if it be genuine, trial will have the same effect which the storm produces on the kingly oak, only rooting it more firmly in the soil. 4. We learn that God’ s provisions are ever equal to His people’ s wants. Man’ s extremity is God’ s opportunity. He giveth to all men liberally and upbraideth not. (J. W. Atkinson.)Abraham offering Isaac All the elements of piety were in this act. The voice of the Lord heard and obeyed is essential to religion. The unshaken conviction that all He requires is best, though one lose thereby all but Himself, is the substance of religion. Abraham heard and did and trusted. Thus he became our worthy example. I. His TRIAL. What could it mean? Abraham had the traditions and prejudices of his time. No man can be much above them. With all the manifestations of Jehovah to him, there yet lingered in his mind the common ideas of God and of His requirements which the common people had. He was in conflict between the two. The sense of sin and guilt was universal; the hope of propitiation as well. Human sacrifice was common. It represented the most stern exaction by the offended deity and the greatest gift which the transgressor could make. Popular custom helped the conceit in the patriarch. While heathen were so ready to show their faith in the false god, much more must he exhibit as great for the true. Could he withhold the choicest thing while imagining the Almighty asked for it, then his was a partial, not a single and complete, fealty. Isaac must not rival Jehovah in his affection. More and more plain the issue became, till his intense impressions seemed the solemn accents of his Maker, bidding him take the precious life. So far, at least, must he be willing to blot out every means by which his darling desire might be gained. Was not this an early illustration of the crucial test: “ He that loveth son or daughter more than Me is not worthy of Me” ? II. HIS . “ Doubtless,” one says, “ while Abraham lifted up the knife to slay his son, the sun was turned to darkness to him, the stars left their places, and earth and heaven vanished from his sight. To the eye of sense, all was gone that life had built up, and the promise had come actually to an end for evermore; but to the friend of God all was still as certain as ever--all absolutely sure and fixed. The end, the promise, nay even the son of the promise--even he, in the fire of the burnt-offering--was not gone, because that was near and close at hand which could restore: the great Power which could reverse everything. The heir was safe in the strong hope of him who accounted that God was able to raise him up even from the dead.” The offering, so far as the offerer was concerned, had been made. His obedience to the word he thought to hear was perfect. God’ s will and his were one. III. His . From that lofty summit in the land of Moriah there went up to heaven the sweet savour of acceptable sacrifice before any fire was kindled on the altar. So in the grossest darkness it may be still, where they who know not of the true God bring as perfect a gift. But piety and humaneness alike impel all who have heard the protest from the lips of Jehovah to speed with it to them whose sacrificial knives are about to be bathed in the blood of their firstborn. Thus again Christ arrests the devout and teaches them His righteousness. IV. HIS . The place was “ Jehovah-jireh “ indeed, for the Lord bad provided Himself the lamb for the burnt-offering. The sacrifice in its outward form should not fail. Here was the Divine sanction of the method of substitution. Here was foreshadowed the ritual of Tabernacle and Temple, and, most dimly, “ the offering of the body of Jesus Christ once for all.” Isaac need not die, but the animal must. We need not perish, but the Christ must give His flesh and blood for the life of the world. The victim was God’ s choice in the first instance: He was in the last. In the smoke and flames of this first sacrifice ascended not only the tribute of a penitent and adoring soul, but also the unutterable gratitude for a life given back as from the dead. (De Witt S. Clark.)Abraham’ s trial, obedience, and reward I. ABRAHAM’ S TRIAL. 1. Purpose of this trial. Not to discover something unknown; but to test the strength of a recognized faith. To illustrate the gift of Christ; whose day Abraham saw afar off. 2. The nature of this trial. (1) The sacrifice of a son. An only son. A well-beloved son. (2) By the father’ s own hands. (3) A son of promise. Through whom was expected the fulfilment of the covenant. In whom this great believer’ s hopes centred. What is the trial of our faith as compared with this? How little does our faith in God call us to surrender. Yet the “ trial of our faith is more precious than of gold which perisheth.” II. ABRAHAM’ S . 1. He did not wait for the repetition of the command, nor demand additional evidence concerning it. Did not imagine he might have mistaken its nature. Did not question the love or wisdom of God. Did not wait till he perfectly understood its purpose. 2. It was prompt. To hear was to obey. Rose early. Prepared at once. 3. It was ruled by precedence. Told no one his purpose. What might Sarah and Isaac have done or said to hinder the execution of the plan? Conceals it from his young men. The wood was cleft at home and taken with him. There might be none on the spot. That might be a hindrance. 4. It was marked by great self-control. Does not by manner express a mental burden. The affecting conversation with Isaac by the way. 5. It was distinguished by an heroic confidence in God. The Lord will provide. He fully believed he should return to the young men with Isaac. Expected he would be raised from the dead (Romans 4:16-22). III. ABRAHAM’ S REWARD. Having built an altar, he bound his son. Non-resistance of Isaac (“ Jesus, the Son of God, became obedient unto death.” “ No man taketh My life from Me,” &c. Isaac, at twenty-five years of age, might have resisted, but did not). Learn-- 1. Receive with submission the trial of our faith. 2. Cheerfully and promptly obey God. 3. The Lord has provided. Jesus died willingly. (J. C. Gray.)Temptation a trial When a person took the first Napoleon a shot-proof coat of mail, the emperor fired many shots at it, whilst the inventor had it on. Finding it answered, the emperor gave the maker a reward. Storms of trial, sacrifices to be made, obedience required, or loving services demanded, will test us. Constantine thus tested the Christians in his household, when he required them to give up their religion under a heavy penalty. Those, however, who were faithful he took into his particular favour and service. Trials reveal God to us It is the mission of trouble to make earth worth most and heaven worth more. I suppose sometimes you have gone to see a panorama, and the room has been darkened where you were sitting--this light put out, and that light put out, until the room was entirely darkened where you sat. Then the panorama passed before you, and you saw the towns and villages, the cities and the palaces. And just so God in this world comes to us and puts out this light of joy, this light of worldly prosperity, and this light of satisfaction; and when He has made it all dark around us, then He makes to pass before our souls the palaces of heaven and the glories that never die. (Dr. Talmage.)Abraham’ s faith tried and triumphant The significance of the transaction is rooted in the fact that Abraham was not a mere private individual, but in a very special sense a representative man. God’ s communications to him were made, not for his own sake alone, but also for that of those who should come after him. There was a revelation through Abraham as well as to him; and in this transaction God was seeking not only to develop Abraham’ s faith to its highest exercise, but at the same time to instruct him and all his spiritual children in their duty to their covenant Lord. It was literal fact, but it was also acted parable. I would say that the whole story was meant to reveal the universal law to this effect, that what is born of God must be consecrated to God; that the children of promise are at the same time the children of consecration, and so there is no more difficulty in the command to sacrifice Isaac than there is in the injunction to cast out Ishmael. Both alike arose out of the representative character of Abraham and his seed, and through both alike a revelation has been made for all time. The one says to unbelievers, “ Ye must be born again” ; the other says to believers, “ I beseech you by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable, unto God, which is your reasonable service.” The whole transaction, therefore, literal fact as it was, was at the same time the acted hieroglyphic of a spiritual revelation foreshadowing the self-sacrifice of the Christian to his Lord. But now leaving the merely expository for the time, let us take with us one or two practical lessons suggested by the whole subject. 1. And in the first place we may learn that the people of God should expect trial on the earth’ . Here is one of the greatest saints subjected to the severest of tests, and that not as an isolated experience but as the last of a series which began when he was called to leave his country and his kindred in the land of the Chaldees. So when we are required to pass through ordeals that seem to us inexplicable let us not imagine that some strange thing has happened to us. And Tholuck is right when he says: “ I find in all Christians who have passed through much tribulation, a certain quality of ripeness which I am of opinion can be acquired in no other school. Just as a certain degree of solar heat is necessary to bring the finest sorts of fruit to perfection, so is fiery trial indispensable for ripening the inner man.” Nor is this all: trial may come upon the believer for the sake of others rather than for his own. The chemist darkens the room when he would show some of his finest experiments; and when God designs to let others see what His grace can enable His people to endure, He darkens their history by trial. So God, by our trials, may be seeking to show through us what His grace can do; may be making manifest the reality of His presence with His people in the fire, in such a way as to bring others in penitence to His feet. Thus we too may vicariously endure, and so enter into what Paul has called “ the fellowship” of the Saviour’ s sufferings. What a sting does that take out of many of our trials! 2. But we may learn in the second place, that if we would stand trial thoroughly we must meet it in faith. Tribulation by itself will not improve our characters. The patriarch did not know the way God was taking with him; but he knew God. He had received such proof of His tenderness, His faithfulness, and His wisdom in the past that he could trust Him now; and so putting his hand in the Divine grasp, he was once more upheld by God’ s strength. Andrew Fuller has well said that a man has only as much faith as he can command in the day of trial. 3. Finally, we may learn that faith triumphant is always rewarded. At the end of this dreadful ordeal the Lord renewed the covenant with Abraham; and in the belief of many writers, it was on this occasion that he was permitted to see Christ’ s day and to rejoice in the assurance thereby given him that his hope should never be belied. (W. M. Taylor, D. D.)Abraham’ s trial I. ITS . Would God command to kill who saith, Thou shalt not kill? (1) The supreme Lawgiver, who made that law, can out of His uncontrollable sovereignty, dispense with His own law. (2) God did not command Abraham to do this, as it was an act of rebellion against His own moral law (which was not now promulgated, as after by Moses) nor against the law of nature, which is writ in every man’ s heart, and so in Abraham’ s (Romans 2:14-15), but as it was an act of obedience to the great Lawgiver; and therefore it was necessary that Abraham should well know it was God, and not the devil, who tempted him to this act, which in itself seemed so unnatural for a father to kill his own son, and wherein God seemed so contrary to Himself, and to His own positive precepts and promises; this Abraham knew well, (a) from special illumination; (b) from familiar experience of God’ s speaking to him, whose voice he knew as well as the voice of his wife Sarah’ s. (c) This voice came not to him in a dream (which would have been more uncertain, and less distinguishable from the devil’ s deceit), but while Abraham was awake; for it is not said that he stayed till he was awaked out of sleep, but immediately he rose up and addressed himself to his business, which intimates he understood his author from the plainest manner of speaking to him, without any ambiguity in so arduous an affair. II. What were the of Abraham’ s duty under this command of God? 1. God saith not to him, Take thy servants, but thy son. Oh then what a cutting, killing command was this to Abraham, Take (not thy servant, but) thy son! 2. Thy only son. Had he had many sons, the trial had been more bearable. Here was another aggravation; for a tree to have but one branch and to have that lopped off; for a body to have but one member, and to have that dismembered. 3. Yet higher, Whom thou lovest (Genesis 22:2). Isaac was a gracious and dutiful son, obedient both to his earthly and to his heavenly Father, and therefore Abraham did love him the more; had he been some graceless son, his grief had been the less. 4. Higher than that, Isaac was the son of God’ s promise--In him shall thy seed be called. So he was the son of all his father’ s hope of posterity, yet his expectation hereof, and of the accomplishment of God’ s promise (given to relieve him, when his mouth was out of taste with all His other mercies), as victory (Genesis 14:1-24.), protection and provision (Genesis 15:1): he could take no joy in his former conquest or present promise, because childless (Genesis 5:2)--must by this means be cut off in the offering up of Isaac. 5. But the greatest conflict of all was, that the Messiah was promised to come of Isaac, and so the salvation of the world did seem to perish with Isaac’ s perishing. Notwithstanding all these difficulties, Abraham acts his part of obedience-- 1. With all alacrity and readiness to obey, he rose up early (Genesis 22:3), making no dilatory work about it. Thus David did, saying, I made haste, and delayed not (Psalms 119:60). 2. The constancy and continuance of this his ready obedience it is a wonder how his heart was kept in such an obedient frame for three days together, all the time of his travelling from Beersheba to Mount Moriah. 3. Abraham’ s prudence in leaving his servants and the ass at the foot of the hill (Genesis 22:5). 4. Abraham’ s confidence herein. (1) Speaking prophetically, we will both of us come again to God Genesis 22:5), and (2) God will provide Himself a lamb (Genesis 22:8). Abraham believed to receive his son again from the dead (Hebrews 11:19). Yet this cannot be the genuine sense. As Abraham did, so every child of Abraham ought to evidence their fear and love to God (Genesis 22:12). (C. Ness.)Trial of Abraham This is the most extraordinary command which we find in Scripture. In order to set it in the most intelligible and instructive light, I shall make the following inquiries. I. LET US INQUIRE, WHETHER GOD HAD A RIGHT TO GIVE THIS COMMAND TO ABRAHAM. 1. In the first place, God did not command Abraham to murder Isaac, or to take away his life from malice prepense. He required him only to offer him a burnt sacrifice; and though this implied the taking away of life, yet it did not imply anything of the nature of murder. 2. In the next place, it must be allowed that God Himself had an original and independent right to take away that life from Isaac, which He had of His mere sovereignty given him. It is a Divine and self-evident truth, that He has a right to do what He will with His own creatures. And this right God not only claims, but constantly exercises, in respect to the lives of men. He taketh away, and who can hinder Him? And He takes away when, and where, and by whom He pleases. 3. Farthermore, God has a right to require men to do that at one time which He has forbidden them to do at another. Though He had forbidden men to offer human sacrifices in general, yet He had a right to require Abraham, in particular, to offer up Isaac as a burnt sacrifice. And after He had required him to sacrifice Isaac, He had a right to forbid him to do it, as He actually did. II. WHETHER ABRAHAM COULD KNOW THAT THIS COMMAND CAME FROM GOD. Now it must be granted by all, that if Abraham did sacrifice Isaac, or offer him upon the altar, he really thought God did require him to do it; and, if he did really think so, it must have been owing either to his own heated imagination, or to the delusion of some evil spirit, or else to some real evidence of God’ s requiring him to sacrifice his son. But it is evident that it could not be owing to his own heated imagination; because there was nothing in nature to lead him to form such an imagination. The command was contrary to everything that God had before required of him; it was contrary to what God had revealed in respect to human sacrifices; and it was contrary to all the natural instincts, inclinations, and feelings of the human heart. Nor is there any better reason to think that he was under the delusion of some evil spirit. We can by no means suppose that God would suffer such an excellent man as Abraham to be deluded in such an extraordinary case, by the great deceiver; nor that Satan would be disposed to tempt Abraham to do what he really thought would be for the glory of God. Nor can we suppose, if Satan viewed it as a criminal action, that he would have restrained him from committing the crime. But if Abraham was not led to think that God required him to sacrifice his son, by a wild imagination, nor by the delusion of an evil spirit, then we are constrained to conclude that he had clear and conclusive evidence of the command’ s coming from God. III. WHY GOD ABRAHAM TO HIS SON. 1. It is evident that Abraham’ s offering Isaac upon the altar was a lively type or representation of God’ s offering Christ as a sacrifice for the sins of the world. 2. God meant, by the command in the text, to try or prove whether Abraham loved Him sincerely and supremely. IV. WHETHER THIS COMMAND TO ABRAHAM THE END WHICH GOD IN GIVING IT. And we find that Abraham did actually and punctually obey both the letter and spirit of the command; by which he gave an infallible evidence that he loved God sincerely and supremely. 1. He obeyed, in contrariety to all the natural feelings and affections of the human heart. 2. The cheerfulness and promptitude with which he obeyed the Divine command increase the evidence of the sincerity and supremacy of his love to God. 3. His obedience to the command to sacrifice his son was obedience to the mere will of God; which renders it, in the highest possible degree, evidential of his real and supreme love to Him. Improvement-- 1. It appears from Abraham’ s ready obedience to the command in the text, that those who are willing to obey God, can very easily understand the real meaning of his commands. 2. Did Abraham exhibit the highest evidence of his sincere and supreme love to God, by obedience to His command? Then we learn that this is the only way for all good men to exhibit the highest evidence of their sincere and supreme love to God. 3. It appears from the obedience of Abraham to the Divine command, that all true obedience to God flows from pure disinterested love to Him. 4. It appears from God’ s design in giving the command in the text, and from the effects of it, that Christians have no reason to think it strange concerning the fiery trials which they are called to endure. God has a good design in all their trials. (N. Emmons, D. D.)Abraham’ s trial 1. This trial is wholly unexpected. For several years the patriarch has been the recipient of great and uninterrupted prosperity. Instead of going through the bleak and barren desert he has been walking in the garden, which is smiling with the flowers of richness, fertility, and hope. How speedily may the heart be bereft of all joy and filled with poignant sorrow! 2. This trial is wholly unprecedented. Abraham is not a foreigner to suffering. He had been separated from his country and friends at the age of seventy-five. He had been driven by famine from the land of promise into a distant country. The companion of his youth and the affectionate partner of all his fortunes had been forced from him again and again. You may say, “ I am the man that hath seen and felt affliction;” yet sterner calamities may be coming upon you than any you have ever experienced. 3. This trial is an assault upon the object which the patriarch loves and values most. He loves and values his son Ishmael. He loves and values his wife Sarah. He loves and values his own life. Isaac, however, is the son of promise, the root from which the final blossom is to be the Messiah, and on this account he must love and value him most of all. To slay him with his own hand, this is the climax of trial to Abraham--it cannot ascend higher. A man can only have one such trial in his lifetime. But if no such surrender has been demanded from us; then our trials have been only secondary. They have scattered a few blossoms, and swept away a little fruit, but they have not touched the root; the tree remains as healthy and vigorous as ever. Let us not heave one rebellious sigh, lest, instead of the wind, the whirlwind should come to us in all its terrific fury. (A. McAuslane, D. D.)Trial of Abraham’ s faith We notice-- I. The AUTHOR of the trial (Genesis 22:1). What has God to do with my trials? is the first question which wisdom always asks. When that is settled, we know where we are and what to do. II. The NATURE of the trial (Genesis 22:2). It was no ordinary requirement. Any father’ s heart would sink within him at such a command. The history of the future of which hope had dreamed was a fable. The book of life was to be closed when nothing but the title-page had been written. III. The of the trial (Genesis 22:3-10). It was not one downright blow of trouble, but protracted trial. Days came and went, and found it unconcluded. Good men never graduate from trouble. Christian life itself, in one view, is trial--an escaping from old conditions, a breaking of fetters, a climbing to higher levels--all accomplished with pain and cost. Life is a race for life. Life is a battle for life. And so likewise its incidental troubles have a self-perpetuating power. Long after the gale has gone down the ocean keeps its restlessness, and under the serenest sky the after-surge of the storm moans upon the beach. It is so in human life. The shock of sorrow comes and passes, but the soul is not at rest. The old grief comes back in thought and dreams, and life can never again be what it was. IV. The ENDING of the trial (Genesis 22:11-14). The long agony was over, and the issue was all the sweeter for the bitterness which had preceded it. Accepting this story of Abraham’ s trial as a type of human life, we find certain practical truths emphasized. 1. Men make mistakes in their judgment of experience. What they think the best, may be the worst possible for them; what they think the worst, may be the best. Humanly judging, the command to sacrifice Isaac was the end of Abraham’ s hopes; in fact, it was the beginning of his prosperity. It is so always. God plans behind and works through a cloud, but always for the best. 2. Clearly, also, in the practical conduct of life, faith is superior to reason. We can trust, and are wise in trusting for some things which can never be argued. 3. In our dealings with God, obedience is safety. Men are not to stop to calculate chances, nor wait until they think they see their way clear. Whatever God appoints is to be undertaken at once and without question. Men ruin themselves sometimes with what they call their prudence. There is no prudence in anything that limits exact obedience to the Divine requirements. (E. S. Atwood.)The trial of Abraham’ s faith I. IT WAS A TRIAL FOR WHICH ABRAHAM HAD BEEN . 1. By his spiritual history. 2. By a life of trial. II. IT WAS A TRIAL OF . 1. The violence done to his natural feelings. 2. The violence done to his feelings as a religious man. III. THIS TRIAL WAS ENDURED IN THE SPIRIT OF AN FAITH. His obedience was-- 1. Unquestioning. 2. Complete. 3. Marked by humility. 4. Inspired by trust in a personal God. IV. GOD HIS OF THE TRIAL. 1. By taking the will for the deed. 2. By renewing His promises. 3. By turning the occasion of the trial into a revelation of the day of Christ. (1) He sees represented the sacrifice of the only-begotten and well-beloved Son of God. (2) There is suggested to him the idea of substitution. (3) The resurrection of Christ and His return to glory are also represented. Learn: 1. That the most distinguished of God’ s servants are often subjected to the greatest trials. 2. That trials test the strength and spirituality of our faith. 3. That trials well endured set spiritual truths in a clearer and more affecting light. (T. H. Leale.)Abraham offering Isaac The crowning test of Abraham’ s life, in which all preceding trials culminated. The greatness of the test appears in the exceptional character of the demand. It appeared as a direct contradiction of God’ s promise. Abraham’ s obedience was-- 1. Prompt. The command came in the night. Early next morning, Abraham “ rose up . . . and took . . . Isaac,” &c. 2. Persistent. He had the sustaining force which enabled him to maintain his purpose unwaveringly during the period of suspense between the command and the full obedience to it. 3. Perfect. He accepted the command as meaning the unreserved and unconditional offering up of Isaac, with the faith that God would say “ enough” when the obedience came up to the measure of the demand. When that would be, it was for God, not Abraham, to decide. It was for him to obey; and he did obey. When he lifted up the knife, the sacrifice was complete. Isaac bad already been sacrificed upon the altar of a father’ s heart. All the agony of giving up had been endured. Only the tragedy, and not the real sacrifice was prevented. (D. Davies.)Abraham’ s trial I. THE AND ITS . God seems to have required of Abraham what was wrong. He seems to have sanctioned human sacrifice. My reply is-- 1. God did not require it. You must take the history as a whole, the conclusion as well as the commencement. The sacrifice of Isaac was commanded at first, and forbidden at the end. Had it ended in Abraham’ s accomplishing the sacrifice, I know not what could have been said; it would have left on the page of Scripture a dark and painful blot. My reply to God’ s seeming to require human sacrifice is the conclusion of the chapter. God says, “ Lay not thine hand upon the lad.” This is the final decree. Thus human sacrifices were distinctly forbidden. He really required the surrender of the father’ s will. He seemed to demand the sacrifice of life. 2. But further still. God did not demand what was wrong. It did not seem wrong to Abraham. It is not enough defence to say God did not command wrong. Had God seemed to command wrong, the difficulty would be as great. Abraham’ s faith would then have consisted in doing wrong for the sake of God. Now it did not. Abraham lived in a country where human sacrifices are common; he lived in a day when a father’ s power over a son’ s life was absolute. He was familiar with the idea; and just as familiarity with slavery makes it seem less horrible, so familiarity with this as an established and conscientious mode of worshipping God removed from Abraham much of the horror we should feel. II. THE NATURE OF THE TRIAL. 1. We remark, first, this trial was made under aggravated circumstances. The words in which God’ s command was couched were those of accumulated keenness. To subdue the father in the heart, that a Roman has done, and calmly signed his son’ s death-warrant; but to subdue it, not with Roman hardness, but with deep trust in God and faith in His providence, saying, It is not hate but love that requires this--this was the nobleness, this the fierce difficulty of Abraham’ s sacrifice; this it was which raised him above the Roman hero. 2. We remark, secondly, Abraham was to do this; his son was to die by his own hand, not by a delegate. He was to preclude escape. We do our sacrifices in a cowardly way; we leave loopholes for escape. We do not with our own hand, at His call, cut asunder the dearest ties. We do not immediately take the path of duty, but wait till we are forced into it; always delaying in the hope that some accident may occur which will make it impossible. Them conscience says, with a terrible voice: “ You must do it and with your own hand. The knife must be sharp and the blow true. Your own heart must be the sacrifice, and your own hand the priest. It must not be a sacrifice made for you by circumstances.” III. HOW THE TRIAL WAS MET. 1. Without ostentation. 2. Abraham was in earnest. If you make a sacrifice, expecting that God will return you your Isaac, that is a sham sacrifice, not a real one. Therefore, if you make sacrifices, let them be real. You will have an infinite gain: yes; but it must be done with an earnest heart, expecting nothing in return. There are times, too, when what you give to God will never be repaid in kind. Isaac is not always restored; but it will be repaid by love, truth, and kindness. God will take you at your word. He says, “ Do good and lend, hoping for nothing in return.” Lessons: 1. The Christian sacrifice is the surrender of will. 2. For a true sacrifice, there must be real love. 3. We must not seek for sacrifices. You need make no wild, romantic efforts to find occasions. Plenty will occur by God’ s appointment, and better than if devised by you. Every hour and moment our will may yield as Abraham’ s did, quietly, manfully, unseen by all but God. These are the sacrifices which God approves. This is what Abraham meant when he said “ My son, God will provide Himself a lamb for a burnt-offering.” (F. W. Robertson, M. A.)The greatest trial of all Satan tempts us that he may bring out the evil that is in our hearts; God tries or tests us that He may bring out all the good. The common incidents of daily life, as well as the rare and exceptional crises, are so contrived as to give us incessant opportunities of exercising, and so strengthening, the graces of Christian living. I. GOD SENDS US NO TRIAL, WHETHER GREAT OR SMALL, WITHOUT FIRST US. II. GOD OFTEN US FOR COMING TRIAL BY GIVING US SON, IN NEW AND OF HIMSELF. III. THE TRIAL CAME VERY . IV. THE TRIAL TOUCHED ABRAHAM IN HIS POINT. V. IT WAS ALSO A GREAT TEST OF HIS FAITH. VI. IT WAS A TEST OF HIS . VII. THIS TEST DID NOT OUTRAGE ANY OF THE NATURAL OF HIS SOUL. (F. B. Meyer, B. A.)Faith tested and crowned A life of faith and self-denial has usually its sharpest trials at or near its beginning. The stormy day has generally a calm close. But Abraham’ s sorest discipline came all sudden, like a bolt from blue sky. Near the end, and after many years of peaceful, uneventful life, he had to take a yet higher degree in the school of faith. Sharp trial means increased possession of God. So his last terrible experience turned to his crowning mercy. I. THE VERY FIRST WORDS OF THIS SOLEMN RAISE MANY . We have God appointing the awful trial. The Revised Version properly replaces “ tempt” by “ prove.” The former word conveys the idea of appealing to the worst part of a man, with the wish that he may yield and do the wrong. The latter means an appeal to the better part of a man, with the desire that he should stand. God’ s proving does not mean that He stands by, watching how His child will behave. He helps us to sustain the trial to which He subjects us. Life is all probation; and because it is so, it is all the field for the Divine aid. The motive of His proving men is that they may be strengthened. He puts us into His gymnasium to improve our physique. If we stand the trial, our faith is increased; if we fall, we learn self-distrust and closer clinging to Him. No objection can be raised to the representation of this passage as to God’ s proving Abraham which does not equally apply to the whole structure of life as a place of probation that it may be a place of blessing. But the manner of the trial here presents a difficulty. How could God command a father to kill his son? Is that in accordance with his character? Well, two considerations deserve attention. First, the final issue; namely, Isaac’ s deliverance was an integral part of the Divine purpose, from the beginning of the trial; so that the question really is, Was it accordant with the Divine character to require readiness to sacrifice even a son at His command? Second, that in Abraham’ s time, a father’ s right over his child’ s life was unquestioned, and that therefore this command, though it lacerated Abraham’ s heart, did not wound his conscience as it would do were it heard to-day. II. THE GREAT BODY OF THE STORY SETS BEFORE US ABRAHAM THE TEST. What unsurpassable beauty is in the simple story! It is remarkable, even among the Scriptural narratives, for the entire absence of anything but the visible facts. There is not a syllable about the feelings of father or of son. The silence is more pathetic than many words. We look as into a magic crystal, and see the very event before our eyes, and our own imaginations tell us more of the world of struggle and sorrow raging under that calm outside than the highest art could do. The pathos of reticence was never more perfectly illustrated. Observe, too, the minute, prolonged details of the slow progress to the dread instant of sacrifice. Each step is told in precisely the same manner, and the series of short clauses, coupled together by an artless “ and,” are like the single stroke of a passing bell, or the slow drops of blood heard falling from a fatal wound. The elements of the trial were too: First, Abraham’ s soul was torn asunder by the conflict of fatherly love and obedience. The friend of God must hold all other love as less than His, and must be ready to yield up the dearest at His bidding. Cruel as the necessity seems to flesh and blood, and especially poignant as his pain was, in essence Abraham’ s trial only required of him what all true religion requires of us. Some of us have been called by God’ s providence to give up the light of our eyes, the joy of our homes, to Him. Some of us have had to make the choice between earthly and heavenly love. All of us have to throne God in our hearts, and to let not the dearest usurp His place. The conflict in Abraham’ s soul had a still more painful aspect in that it seemed to rend his very religion into two. Faith in the promise on which he had been living all his life drew one way; faith in the latter command, another. God seemed to be against God, faith against faith, promise against command. We, too, have sometimes to take courses which seem to annihilate the hope and aims of a life. The lesson for us is to go straight on the path of clear duty wherever it leads. If it seems to bring us up to inaccessible cliffs, we may be sure that when we get there we shall find some ledge, though it may be no broader than a chamois could tread, which will suffice for a path. If it seem to bring us to a deep and bridgeless stream, we shall find a ford when we get to the water’ s edge. III. So WE HAVE THE CLIMAX OF THE STORY--FAITH . 1. The first great lesson which the interposition of the Divine voice teaches us, that obedience is complete when the inward surrender is complete. The will is the man, the true action is the submission of the will. The outward deed is only the coarse medium through which it is made visible for men. God looks on purpose as performance. 2. Again, faith is rewarded by God’ s acceptance and approval. “ I know that thou fearest God.” Not meaning that he learned the heart by the conduct, but that on occasion of the conduct He breathes into the obedient heart that calm consciousness of its service as recognized and accepted by Him, which is the highest reward that his friend can know. 3. Again faith is rewarded by a deeper insight into God’ s word. That ram, caught in the thicket, thorn-crowned and substituted for the human victim, taught Abraham and his sons that God appointed and provided a lamb for an offering. It was a lesson won by faith, Nor need we hesitate to see some dim forecast of the great substitute God provided, who bears the sins of the world. 4. Again, faith is rewarded by receiving back the surrendered blessing, made more precious because it has been laid on the altar. 5. Lastly, Abraham was rewarded by being made a faint adumbration, for all time, of the yet more wondrous and awful love of the Divine Father, who, for our sakes, has surrendered His only-begotten Son, whom He loved. (A. Maclaren, D. D.)The temptation of Abraham 1. Trials increase with time. 2. There is a gradation in service, and the trial is in proportion to the rank. 3. God’ s servants are tested most severely at their strongest point. 4. In proportion to the uses to be made of a thing, so is it tested. 5. In the Bible history individual virtues are tried in turn. I. GOD TESTED ABRAHAM’ S POWER OF SIMPLE . II. GOD TESTS THE POWER OF PERFECT . III. IN ALL GOD’ S WITH MEN THERE IS A , AND THE GREAT TRUTH AT THE CROSS IS HERE IN GERM AND SEED. (Anon.)Abraham’ s great trial 1. No narrative in Scripture more solemn and affecting, more graphic in its delineation, than this. 2. Profound instruction here as to the power and reward of faith. I. THE TIME AT WHICH THE TRIAL CAME. “ After these things” --after all his rich and ripe experience, after all that be had done and suffered, after all that he had gained and lost, in his repeated trials, after all Divine promises and Divine manifestations. There is no guarantee that our worst trials are over, till we have sighed out our spirits upon the bosom of our great Father. II. THE NATURE OF THE TRIAL ITSELF. What could be a greater contradiction than this, that the child in whose seed mankind was to be blessed, was now to be slain? Only let us yield implicit obedience to Divine commands, and contradictions will explain themselves; the mysteries of providence, of life and death, shall all be unfolded; for “ the secret of the Lord is with them that fear Him.” III. THE PURPOSE FOR WHICH THE TRIAL . It was the final and grand development of the patriarch’ s faith; that was the end sought and attained. Not the sacrifice of Isaac, but of Abraham himself. When this was complete, it was enough (Homilist.)Abraham’ s victory I. THE TRIAL. 1. An unexpected trial. 2. A trial between the present and the future. 3. A trial without any precedent. 4. A trial between man and God. II. THE VICTORY. 1. A victory after a long struggle. 2. A complete victory over self. 3. A victory revealing the trust God had placed in him. 4. A victory which obtained fresh tokens of the Divine love. Lessons: 1. That a religion without sacrifice is worthless to us. 2. The shadow directs our attention to the reality--the Saviour’ s Cross. (Homilist.)Perfect faith I. THE TESTING OF FAITH. II. GOD’ S OF PERFECT FAITH. 1. God manifests His approval by abstracting the pain consequent on obedience to the command. 2. God manifests His approval by providing a sacrifice which shall be at once vicarious and a thank-offering. 3. God repeats His promise of blessing, and confirms it by a solemn covenant. (F. Hastings.)Abraham’ s sacrifice I. HE HIS OWN REASON. No argument. Simply faith. II. HE HIS OWN DESIRES. His only son was to be slain. III. HE NATURAL . TO murder an only child in cold blood required a strong nerve and a wondrous fixedness of purpose. IV. HE HIS OWN GOOD REPORT. Was willing to be branded as a murderer, for the sake of winning the approval of God. (Homilist.)Faith’ s trial; or, Abraham’ s example practically applied I. THE FATHER OF THE . Example is an invariable element in every man’ s education. More or less he is sure to be shaped by it. II. ABRAHAM’ S EXAMPLE . Abraham is a favourite subject for the artist’ s pencil. But in most of the paintings we behold a figure erect and commanding, his countenance ploughed with stern lines of determination, an eye which makes resistance quail and tremble, and features which display a natural decision of character capable of pursuing its object at any cost. You would think love an easy sacrifice for such a being; you would say at the very first glance, “ I could tell beforehand that man would give up his all to accomplish his purpose; I can understand his offer of Isaac.” I recollect seeing a painting the very opposite of all this. Before me stood the Patriarch, a decrepid and weak old man; he had lost his stature, for years had bent him down; there was a shrinking back from the deed, a rebellion in every joint; his face harrowed with grief, wearing an expression of intense agony, and evidently appalled by the act it was contemplating; his arm half lifted up, and apparently questioning whether he should do the deed or not. My first impression was, “ It is wrong, utterly wrong.” And yet there was something on that canvas which kept me gazing, and at last altered my opinion entirely. There was a certain speech about the uplifted eye which you could not mistake; there was a peculiar and inexplicable expression overshadowing the agony of feature; there was a heavenly something about the countenance which told you that, after all, the deed would be done, and that the struggles you saw were but the weakness of man contending in unequal and unavailing effort with the might of the Spirit. The man would evidently draw back, but the God would as evidently triumph. Human power was all directed to avoid the sacrifice; but heavenly power--God working in that refractory heart to will and to do of His good pleasure--would certainly consummate the offering. That painting was a faithful likeness. I recognized Abraham. The Patriarch was not by nature a firm man; much less was he a stern man of cold heart. There are facts of his previous life which prove him to have been originally of a somewhat shrinking and cowardly disposition. We look in vain for moral firmness in the case of Sarah’ s sojourn in Egypt. He resorted to a falsehood as a safeguard against his fears lest strangers should slay him to obtain his wife; and notwithstanding he saw the evil and mischief resulting from this deception, he again practised it on Abimelech with the same purpose. His domestic life altogether indicates a pliant and yielding disposition. The short narration of Sarah’ s imperious and overbearing conduct in Ishmael’ s case (Genesis 13:8-10) is very significant. The division of land with Lot goes to prove the same point; there is no stern demand of strict justice; he does not insist upon his due; he does not even award the nephew his portion of territory; but he gives up his right of adjudication, which he possessed by seniority and patriarchal title, and meekly does he allow his younger relative to select his own land and pasturage. Even in his prayer for Sodom, there evidently is seen the pitying and earnest, yet fearful and undecided suppliant: he does not sternly leave the city to its doom; he does not put forth one general supplication for mercy; but the ground of his petition is moved and shifted in a way, which, to say the least, is not the act of a firm unyielding nature. Yet if these proofs do not establish the contrary of constitutional boldness, there is at least no proof of its existence; there is nothing to indicate that the parent’ s sacrifice had any sort of origin or support in natural disposition. We know that one who was weak in bodily presence, and in speech contemptible, was chosen out of the rest as the very chiefest of the apostles; and the probability is that one of the most infirm and naturally unlikely of all the Patriarchs was made strong out of weakness, and distinguished above many physical and mental Samsons, as a Father in grace. We are apt to consider such examples far above, out of our reach. We reckon them as giants from the womb, instead of giants by grace. We attribute to them natural powers which we have not. In fact we treat them as superhuman beings of a different race, and moving in a different sphere, But though the power provided is amply sufficient to enable us to emulate the faith of Abraham, yet you object, that you will not have the same scope for the exercise of that power; your circumstances are different; you are never likely to be commanded to take a son of special promise and slay him as a sacrifice to God. True, the deed is great, and probably, as a single act, it stands and will stand alone and unequalled; but there is often, as it were, a congeries of trials, which may even surpass, in its sum total, the amount of suffering which Abraham endured. A long succession of lesser sacrifices, following one on the heels of another, and keeping you in a state of constant depression for years, may call for more than the strength of faith required for Isaac’ s sacrifice. Sustained labour--sorrow scattered over a large surface--is far more difficult to bear than any crushing but momentary load. A strong man may easily walk twenty-four miles a day for a fortnight together; but break up this distance, and distribute it over the entire day and night; compel him to walk half a mile in each half hour. The distance is the same, but the effect is altogether different. The harassed traveller cannot bear this unceasing drain on his strength; he has no unbroken rest, no time for nature to recruit before her energies are again taxed; and often has such an attempt ended in almost fatal exhaustion. There is an analogy between body and soul; a number of little trials are more than equal to a great one; like the half mile to each half hour, they keep the moral bow continually strained and bent, and thus tend to destroy its elasticity. You may kill a man with drops of water as well as by immersing him in a flood. III. THE NATURE OF FAITH’ S TRIAL. God tries men; Satan tempts them. God sits as a refiner of silver, to purify it; Satan as a base coiner, to alloy it. Both often use fire; but the fire of heaven burns out the dross, whilst the fire of hell amalgamates more and more base metal with the lump. The two operations are diametrically opposed, though the means are often the same. God sits as a refiner of His people; His object is to purify and not to punish; and hence our surest escape from sorrow is not to struggle against the sorrow itself, but against the sin which demanded it. But since God alone gives trial efficacy, why cannot He give the efficacy without the trial? of what use is trial? how does God employ it? Some speak of the believer’ s trial as though it were a means employed by God, for His own information, to find out the qualities of our heart and the strength of our faith. But the Lord knows such facts without trial. Our Creator is not a mere spiritual experimentalist, who needs a long course of practical tests before He can arrive at the truth. His science is not inductive, but intuitive. A mere volition on His part is more searching than the most careful analysis of the chemist, or all the combination, separation, and comparison of the philosopher. A look of God can resolve the intricate mesh-work of the human heart into single strands, and make every spiritual pulse as apparent as though it were the heaving of a volcano. The Lord “ knoweth our flame “ --every part as well as all--every weakness as well as every faculty; andeven the unconceived thought--the “ thought afar off “ --is understood by Him. It is not necessary, then, that we should be put to the proof, in order that God may estimate our amount of faith and love; neither is it needful for our Maker to try our strength by actually piling burdens upon our shoulders, for He can tell to the very grain what we can bear, and what will crush us. The promise that He “ will not suffer us to be tempted above that we are able to bear,” clearly implies a previous knowledge of the extent of our ability, Yes! God can weigh in the delicate balances of His Omniscience every power, bodily, mentally, or spiritual; a mere glance reveals to Him every weakness of our soul; and therefore trial is not intended to usurp the province of Omniscience, or to teach that which the Lord knows without teaching. Why, then, does God try His people? How does He employ trial? He aims, not at a knowledge of their condition, but at development of it. His object is to open out to your own eye the book of your heart, to display before you the letters which He Himself has already seen, and to pour such a light upon them that their true meaning and character may be understood by you. The frequent aim of sorrow is to “ show My people their transgression, and the house of Jacob their sins.” At other times trial is sent, not so much to point out actual sin, as to expose some internal weakness--some latent tendency to evil. There is a flaw in the metal, and since it has escaped your notice, God puts the lump in the proof-house, and that flaw is soon made visible--David’ s impure affections, and Peter’ s “ fear of man,” were thus brought to the light. Or, perhaps, there is some muscle of the soul shrunken for the want of use--some talent buried and wrapt in a napkin--and temptation is to us as a gymnasium, strengthening that which was weak by athletic exercise, and gradually developing that “ which was attenuated even to deformity, until the might of the Spirit has by trial so completely matured our strength that the babe in Christ stands forth in all the gnarled muscle and staining sinew of spiritual manhood. IV. THE REALITY OF TRIAL. Abraham’ s offer of Isaac was not “ a solemn farce,” as a scoffer has said; but it was a real sacrifice--real, as God who searches the heart counts reality. The father’ s entire plan bears the impress of a fixed conviction that Isaac must die, and die by his parent’ s hands. There are many who can behave most heroically with trial in the far and uncertain distance. So long as self-denials and sacrifices are indefinitely shadowed in the dim future, so long as they are problematical, who so ready as these pseudo-Abrahams to meet them! There have been sad instances of this spiritual dealing in promissory notes, given under the impression that no call for the money would ever be made, and that men may live, and satisfy both their neighbours and themselves, on the credit of this mere paper sacrifice. God does not require from us loud assertions of what we would do under circumstances which we never expect to occur; He does not desire us to tell the world how unflinchingly we would bear the tortures of persecution, and die in the flames for the sake of Christ; but He requires some practical and real proof of our obedience. Conditional faith is very easy; gifts ungiven do not cost much; zeal, without a field for work, is readily kindled; but the true proof that you possess the spirit of Abraham is this--are you ready in act or deed to give up this or that jewel as he gave up Isaac? Are you willing to surrender any possession, or endure any suffering, in the full belief that God will ask and receive it from you? V. FAITH TRIED BY DUBIOUS OR . VI. FAITH TRIED BY A PROMISE AND COMMAND. The command to slay Isaac seemed to be given in the very face of previous promise. On Isaac was the covenanted future of Abraham built. “ But My covenant will I establish with Isaac.” What a strange and mysterious contradiction! Here is the forefather of the Redeemer--the boy from whom Christ is hereafter to be born; and he is to die as a sacrificial lamb--a burnt-offering--a type of Christ. As though God with one fell blow would destroy the hope of Israel, and in the very act of destruction mock His servant with the sign He had established as a guarantee that the hope would be fulfilled. It was like using the earnest of our inheritance to sweep away and devastate our inheritance itself. It was like employing the seal of the covenant as an instrument wherewith to cancel the covenant itself. This alone was a fearful trial of faith. And can our circumstances ever resemble these? We believe they can, and often do. God may have placed you in a position of great spiritual peril. Your soul seems to be endangered. He has promised to save you, and yet has surrounded you with such a complication of snares and dangers, that salvation appears impossible. Cares “ like a wild deluge “ sweep over you; your business is all-engrossing; it demands your closest attention; it calls you early from your bed, and only allows you to retire when it has thoroughly drained the energies of mind and body; your family is increasing around you; you dare not slacken your labours; starvation or this drudgery lies before you. Now such a case appears to be utterly incompatible with the growth of piety; it seems a fiat contradiction of the promise, “ Peace I leave with you.” Yet it is clear that God has put a necessity upon you to remain in this employment; He has so contrived circumstances that you cannot escape without violating duties on all hands. If you abandon your calling, then a much worse condition threatens. You dare not lay down and die; this were suicide, and if you have lives depending on you, it were murder too. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 22:5 Abide ye here with the ass; and I and the lad will go yonder and worship Helps and hindrances of a Christian life I. In the path of faith, HUMAN HELP IS . II. In the path of faith, HUMAN HELP IS LIMITED. III. In the path of faith, HUMAN HELP MUST RECEIVE A TIMELY . IV. In the path of faith, THE HAVE BEEN ALONE. (H. T. Miller.)Lessons 1. Saints bent to the work of God will turn anything back that may trouble them in it. 2. Inferior things may and must be inhibited by souls above them in case of hindering from God. 3. Saints freed from incumbrances do speed to duties. 4. Humble submission to the hardest part of worship will God’ s servants readily yield. Both Abraham and Isaac. 5. Return to relations, and relation duties is just after the worship of God. 6. Better events come after believing worship sometimes than saints are aware of. (G. Hughes, B. D.) Genesis 22:8 God will provide Himself a lamb God’ s provision of a lamb in Christ This incident shows us in what lies the value of that sacrifice, and with what feelings we should regard it. I. THE WHICH GOD MUST RE OF HIS OWN . II. THE WHICH GOD HAS IS WORTHY OF , AND SUITED TO OUR . 1. It has reconciled us to God. 2. It has procured the forgiveness of sins. 3. It opens the way to endless bliss. III. THE OF THE GOD HAS IS THE TURNING POINT OF A MAN’ S HISTORY. 1. It includes all the rest--repentance, faith, love, obedience. 2. It gives efficiency to all the rest. 3. It is the true test of spiritual character. Abraham’ s answer to his son’ s question I. THERE IS THE IDEA OF . This is the pivotal fact in the scheme of redemption. II. THIS WAS AN ACT OF DIVINE , III. THE DEFECT IN THE OF NATURE. It affords no lamb to complete the sacrifice. IV. THE OF ISAAC’ S PERIL THE DANGER IN WHICH UNGODLY SINNERS LIVE. V. MUCH MIGHT BE SAID OF ISAAC’ S FAITH IN THIS --his weakness, his submission to parental authority, &c. VI. HERE IS THE FIRE GOD’ S JUSTICE; AND HERE IS THE WOOD: YOUR UNHOLY MEAT AND LIFE; BUT WHERE IS THE LAMB? God demands worship. A sacrifice He will have; but, with those two factors, justice and sin, no acceptable offering can be made. Bring the Lamb of God to the altar of worship, or expect yourself to be immolated on that altar, a victim of His offended justice and His broken law! (E. O. Frierson, D. D.) Genesis 22:9 Bound Isaac his son, and laid him on the altar The love of the Father Of all the many parts of the great truths concerning our redemption, which stand out in the history of Abraham and his son, there is one which seems to need especial consideration. We have a very striking view, not only of the love of God the Son in consenting to go through, as man, the suffering of death, but also of the exceeding tender love of the Father towards us, who could consent to give His Son to death. We know, indeed, that, according to the mysterious decrees of God, it was the Son who suffered on the Cross, not the Father, though one with Him; that the Son died for our sins, that the Son came down from heaven, that the Son was nailed to the wood, that the Son went through the sorrows of death, that the Son gave Himself for us all. But can it have cost the Father nothing, to have sent the Son down from heaven, to have bidden Him go forth from His sight, and to tarry in this evil, wicked world? Can it have cost the Father nothing to have consented to that great task of suffering which the Son undertook? Can He have looked unmoved on the shame and scorn which fell on Him, even in the hour of His birth? Can He have looked unmoved on the Holy Child in the manger, and in His after scenes of reproach, When He was spoken against, blasphemed, hated, disbelieved? Can He, above all, have seen Him, unmoved, in those still more sorrowful acts, when He flung Himself down upon the ground in the garden, in the anguish of His soul, when His sweat was as it were great drops of blood, when He was dragged to prison and to death, when the crown of thorns was bound around His head, when He was scourged and spit upon, when He trembled beneath the weight of His cross, when He was lifted thereon, when the sharp nails were driven into His hands and feet, when the great thirst came upon Him, when the blood streamed down the Cross? Could an earthly father, with an earthly father’ s love, have watched his son through such acts as these, without the keenest, sharpest grief, without the deepest sorrow, even though no hand was laid upon him, and he had no such acts of suffering to go through himself? And so does the Holy Ghost design, we must suppose, in picturing to ourselves Abraham’ s sorrow as he walked by his son’ s side, as he gazed upon him along that bitter road, as his heart swelled with grief, as he bound him with trembling fingers to the wood, as in an agony he lifted up the knife, that we should see in these things the grief of our heavenly Father in giving His Son to die. And so in seeing His grief, we see also His exceeding tender love towards us; and without lessening one jot or tittle--which God forbid--the love of our Saviour, love which is unspeakable, unfathomable, past knowing, past finding out, we yet get to raise the love of the Father to a greater height than we have ever been wont to give it. And in truth, as we get to observe more truly the proportion of faith, and to know the love of the Father, so shall we also get to learn more deeply the love of the Son. Instead of contrasting the love of the one with that of the other, we shall get to combine them in our minds without confusing them. All our thoughts will be of love; the love of God, of the one true God, of the Father, of the Son, of the Holy Ghost, in their separate persons and offices, will engross our souls, and thus, our hearts being stirred within us in gazing on the mystery of Divine love, we shall, I trust, learn and show forth more and more of love ourselves; for this is the highest grace of all, this outlasts the world, this never faileth, this is the bond of perfectness, this is the very joy and occupation of heaven itself. (Bishop Armstrong.) Genesis 22:10 Abraham stretched forth his hand, and took the knife to slay his son Abraham’ s sacrifice of Isaac I. That we may properly ascertain the extent of Abraham’ s virtue, we must consider THE IN WHICH HE IS PLACED AT THIS PERIOD. Two Abrahams combated one against the other; but divine and heavenly principles raise him far above those which are carnal and terrestial. Grace triumphs over nature. Abraham makes a double sacrifice to God; an exterior sacrifice upon the mountain, and an interior sacrifice in the secret of his soul. In the one he takes his son and binds him; in the other he immolates to God the sentiments of his soul. Outwardly it is Isaac who is offered up, inwardly it is Abraham who suffers and who sacrifices himself. Abraham goes out of himself, and rises indeed to God. Never did the Deity regard the sacrifice with so much pleasure--never did heaven behold so delightful a spectacle. II. In fact, the sacrifice of Abraham has been handed down to us as A GREAT AND TYPE OF THE OF THE CROSS. Abraham immolates his only son. God also sacrifices His own Son. Behold the agreement which subsists between these two sacrifices, and which obliges us to consider one of these objects in the other as in the most perfect type; but behold the difference which distinguishes them, and which discovers to us how much the image sinks below the original. Go to Moriah, and you will there find a victim who follows the priest without knowing at first whither he is going, and who asks his father, where is the lamb for a burnt-offering? Turn your eye towards Calvary, and you will see Jesus Christ who exposes himself voluntarily to the sword of His Father, and who perfectly acquainted with His destiny, says to Him, Lo, I come to do Thy will, O God. There angels are sent from heaven to arrest the arm of Abraham; here devils issue from hell to hasten the death of Jesus Christ. In the sacrifice of Isaac, the fire, the knife, the sacrificer, are visible, but the victim does not at first appear; in the sacrifice of Jesus Christ, the victim appears first, but the knife, which is the sword of divine justice, and the fire, which consists in the ardour of his wrath and judgments, are invisible, are only seen by the eyes of faith. Upon the mountain of Moriah Abraham sacrifices his son to his Master, to his Benefactor, to his Creator, to his God; upon the mount of Calvary, God immolates his Son for the salvation of men, who are nothing but meanness, misery, and corruption. (Abbadie.)The perfection of Abraham’ s friendship with God God is to this man a friend to be trusted, even though He slay; to be loved better than an only son; to be obeyed where reason refuses its light to justify the command, and nature with all her voices can only exclaim against it. It is the perfection of a man’ s friendship with God to be thus loyal. It puts the all-perfect Lord, Whose name is Love, in His just place. It pays Him such honour as is His due. Irreligious minds, it is true, cannot rise so high as to comprehend this. To them, such an absolute sacrifice of everything to the Supreme must sound both unreasonable and unnatural. Even religious men are apt to find the air upon this height of sacrifice too rare for them to breath with comfort. It is only at moments of somewhat similar trial, when the Christian is lifted above his usual self-indulgent level, that he can taste a similar blessedness, or feel his heart at one with that ancient saint upon Moriah. None the less does this act of Abraham express the kind of self-surrender which must be natural to any one who perfectly knows God, and is in close friendship with Him, and therefore can repose in Him an unfaltering trust that He will act like God. To souls made perfect and set free from the shadows of earth into that vision of the Eternal Face for which it is our present blessedness to long, such a temper of sacrifice as Abraham attained may prove to be not natural only, but easy, and even rapturous. (J. O. Dykes, D. D.)A typical transaction Isaac was eminently a type of Christ; but throughout the whole of this instance how beautiful and striking! Look at the father; can anything be more analogous than Abraham’ s conduct and our heavenly Father’ s? Why did God say to Abraham, “ Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah: and offer him there for a burnt-offering” ? Why did He make Abraham himself prepare all the materials? Why did He make him take the knife himself, and the fire in his hand? Because it was exactly what our heavenly Father Himself has done, and because it was to be an appeal to our feelings, that we might have some understanding of what our Father has done. Did not our Father take His Son, His only Son, whom He loved, and offer him up upon a Mount, as a burnt-offering for us? Did He not take the knife? Did He not say, “ Awake, O sword, against My Shepherd” ? Did He not Himself bruise that Son? “ It pleased the Lord to bruise Him.” Did He not Himself lay on that Son all those afflictions, and Himself literally cause that death, that His own demands and justice might be satisfied for your transgressions and mine? The parallel runs entirely through the deed. Thus He prepared the Son; He prepared a body for Him; He sent Him into the world, sent afflictions on Him, bruised Him, grieved Him, unsheathed the sword against Him, and made Him a burnt-offering in the furnace of His own wrath. Where shall we find the Lamb? This is what perplexed Isaac, and what perplexed the whole universe. “ My son,” said Abraham, “ God will provide Himself a Lamb.” So He did. “ God so loved the world, that He gave His only begotton Son” ; and therefore, when He came, “ Behold the Lamb of God.” said his precursor, “ that taketh away the sin of the world.” (C. Molyneux, B. A.)Prohibition of human sacrifice Several Greek myths have been compared with this narrative; but the similarity exists but remotely in some external circumstances. Iphigenia, Agamemnon’ s daughter, was to be sacrificed to Diana, and the priest Calchas was on the point of performing the fearful ceremony, when the virgin was carried away by the goddess in a cloud, and an animal offering was presented in her stead. But the motive for the intended sacrifice was perverse and barbarous; Agamemnon had killed a stag sacred to Diana; and the incensed goddess would only be reconciled if the king’ s eldest and dearest daughter were offered to her. The future fate of Iphigenia was enveloped in mystery; it was only many years later that her abode was accidentally discovered by her wandering brother Creates. Thus, the cruel command, devoid of purpose or moral end, was the result of divine wrath and caprice. But the trial of Abraham was as important as regards the doctrine which it involved, as it was pure in the motive from which it arose. (M. M. Kalisch, Ph. D.) Genesis 22:14 Abraham called the name of that place Jehovah-jireh The Lord will provide I. THE LORD WILL PROVIDE FOR THE BODY. Temporal blessings, no less than spiritual, come to us through the medium of the covenant of grace. 1. The Lord will provide food for the body. He will bring round the seasons without fail, and make corn to grow for the service of man. 2. The Lord will provide raiment for His people. For forty years in the wilderness, amid the wear and tear of journey and of battle, the raiment of the Israelites waxed not old because Jehovah provided for them; and doth He not still remember His own? 3. The Lord will provide for His people protection. Many times are they delivered in a most wonderful way, and to the astonishment of the world. II. THE LORD WILL PROVIDE FOR THE SOUL. 1. Jehovah has provided a Lamb; in the gift of His Son we have the guarantee for the supply of every needed blessing. 2. The Lord will provide for you His Holy Spirit. The gift of the Spirit comes to us through the atonement of Christ, and the sufficiency of the Sacrifice entailed and implied the promise of the Spirit, so that He who hath provided the Lamb is confidently to be trusted for this also. 3. The Lord will provide for the soul an eternal home, as is clear from that word, “ I go to prepare a place for you.” When the toils of life’ s pilgrimage are over there remaineth a rest for the people of God. (J. Thain Davidson, D. D.)Divine providence This incident teaches-- 1. God’ s right to our greatest blessings. 2. Man’ s duty in the highest trial. 3. God’ s providence in the greatest emergency. I. THE OF THE DIVINE EXACTLY WITH HUMAN WANTS, II. ITS ARE IN WITH AGENCY, III. ITS ARE OFTEN . (Homilist.)God’ s providence In the season of extremity, God appears for the relief of His people. 1. Severe trials are intended to prove the strength and purity of our faith. The Christian must walk by faith, not sight. 2. And may not another reason be, to stir us up to fervency in prayer? 3. We may also add, that the hand of God appears more obviously when He delivers just at the crisis of danger. Lesson: We need never despair of Divine help when we are pursuing the path of Christian obedience. (D. C. Lansing, D. D.)The Lord our Provider, and none other I. In the first place it is A FACT. God will provide. It is His province. It is His, as the Lord. Providing is not the child’ s, but the father’ s business. Work as I may, care as I may, it is still the Lord who provides. I work and the Lord provides. 1. God does all His business thoroughly. Nothing that He ought to do, does He ever leave undone; and all that the Lord does, He does as God; not as man would do the thing, but as God alone can do it. If God provide, it must be in harmony with an eye that never sleeps, with hands that are ever working, with arms that are never weary, with a heart of paternal solicitude that never, never can change. 2. Then, observe, while providing is God’ s business, He does it in a Godly style. There is no doubt about God’ s plans being carried out. God has not pleased you always in the provision tie has made; and yet the provision has been sure and good. In plain language God has never neglected anything which He ought to have done for you. II. Now look at THE TIME. When will He do it? Why, “ in the mount of the Lord it shall be seen.” God allows you to come to the mount before tie provides for you; that is, before He shows the provision. The provision is made long beforehand, but He does not show it. What does this fact say? Why this simple fact says, “ wait.” If you cannot do a right thing to meet your own difficulties, do nothing. If you can do a right thing, and God give you the ability and the opportunity, that act may be God’ s instrument for meeting your wants; but if you can do nothing without doing wrong, then it is quite clear you are to do nothing, and you are to say, “ In the mount of the Lord it shall be seen.” Now, why does God thus sometimes try you? Why! because you think too much of your own providing. Why! because you think too much of your fellow-creatures’ providing. Why! because you make gods of His creatures. (S. Martin.)The Lord will provide I. Let us consider WHAT GOD HAD FOR ABRAHAM IN TIME PAST. 1. The Lord provided for him an unusual measure of faith. 2. God had provided for Abraham a ram for a burnt-offering in the stead of his son. II. Let us consider THE WHICH ABRAHAM DREW FROM WHAT GOD HAD FOR HIM IN TIME PAST. “ Jehovah-jireh,” said he, “ the Lord will provide.” So much as to say, “ What lie has done is a pledge and an earnest of what lie will do. Since He has shown so much of His grace and goodness to me in time past, He will show more in time to some.” Do you ask, What will He provide? 1. He will provide for us in the life that now is. 2. God will provide for us in that life which is to come. Conclusion: 1. How precious is the grace of faith. 2. How devoted should we be to the service of God. 3. And lastly, how firm and assured should be the Christian’ s confidence in his God. (D. Rees.)Jehovah-jireh I. WHAT WILL GOD PROVIDE? Two answers may be given to this question. One is furnished by the direct teaching of the passage, and the other by its inferential teaching. 1. It is clear from the direct teaching of this passage that God will provide for the greatest necessities of His people. This was what He did for Abraham. And now the cross of Jesus stands before us as the grand illustration of the truth and meaning of this great covenant name, Jehovah-jireh. The Lord promised to provide a ransom; and the ransom is provided. 2. And then there is an inferential teaching from this name- that He will provide for our lesser necessities. Jehovah has bridged the great gulf that once lay between us and heaven, and He will certainly bridge all the smaller gulfs that may meet us on our way. II. How WILL GOD PROVIDE? 1. Wisely. He seeth the end from the beginning, and is infallible in all His plans and purposes. “ The work of the Lord is perfect.” An important part of His work is to provide for His people. And when we apply the word “ perfect” to this work, what an assurance we have of the wisdom that marks it! It is only when we lose confidence in this feature of God’ s work that our hearts are troubled. Not long ago a Christian merchant met, unexpectedly, with some very great losses. He began to doubt the wisdom of that Providence which could allow such trials to overtake him. He returned to his home one evening in a gloomy and despairing state of mind. He sat down before the open fireplace in his library, “ tossed with the tempest” of doubt and destitute of comfort. Presently his little boy, a thoughtful child of six or seven years, came and sat on his knee. Over the mantel-piece was a large illuminated card containing the words--“ His work is perfect.” The child spelled out the words, and pointing to them, said, “ Papa, what does perfect mean here?” And then, before his father, who was somewhat staggered by the inquiry, could make a reply, there came another question from the little prattler: “ Doesn’ t it mean that God never makes a mistake?” This was just the thought that troubled father needed to have brought before his mind. If the angel Gabriel had come down from heaven to help him, he could have suggested nothing more timely. And then the father, clasping the little one to his bosom, exclaimed, “ Yes, my precious darling, that is just what it means.” His confidence in God revived. The dark cloud that had settled down upon him was scattered. 2. Tenderly. He is the God of the dew-drop as well as of the thunder and the tempest. He is the God of the tender grass as well as of the gnarled and knotted mountain oak. 3. Faithfully. He will provide for His people, not the things that they would most like to have here--not those that are the most pleasant and agreeable--but those that are the best. The foundation promise of the covenant is--“ No good thing will He withhold.” II. WHY DOES HE THUS PROVIDE FOR HIS PEOPLE? Two motives operate with Him to do this. One of these has reference to His people; the other has reference to Himself. 1. The motive in His people which leads God thus to reveal Himself as their Provider is their need--their weakness, or their want. 2. The motive in Himself is because He has the fulness required to meet our necessities. In us is weakness, in Him is strength; in us is ignorance, in Him is wisdom; in us is poverty, in Him is riches; in us is emptiness, in Him is fulness. And it is from the blending of these two elements--this weakness in us and this strength in Him--that the resultant force is found which will lead us on to victory. Let us take a familiar illustration of this statement. Yonder is a little fly. It is walking over the ceiling of the room with its head downwards, and yet it walks as safely as you or I do on the floor of the same room with our heads up. And now let us take our stand near yonder massive rock, over which the waves of the ocean are dashing continually. See, there is a little mollusc clinging to the smooth side of that rock. The sea sends up its mighty billows to dash in foam and thunder on that rock. But they can no more move that mollusc that clings there, than they can move the rock itself from its firm base. And what gives to these feeble creatures the security that attends them in their positions of danger? Under the foot of the fly, as it walks over the ceiling, is a little vacant space, a point of emptiness. And there is the same under the shell of the mollusc, as it clings to the rock. The power of the atmosphere is brought to bear on that point of emptiness in the foot of the fly and the shell of the mollusc. This gives to the fly and to the mollusc all the security and support they realize. And the same principle applies to spiritual things. “ When I am weak,” said St. Paul, “ then I am strong.” When I feel my weakness, i.e., and take hold of the strength that is offered me, then I am strong. The fly and the mollusc make use of the weakness that is in them to draw strength from the atmosphere by which they are surrounded. This gives to the fly the strength of the ceiling over which it walks: and to the mollusc the firmness of the rock to which it clings. And in the same way the Christian who feels his own weakness and takes hold of God’ s strength is made as strong--yes! tell it out with boldness, for it is the truth--is made as strong as the omnipotent arm on which he leans, and the Almighty Jehovah to whom he clings. (R. Newton, D. D.)Jehovah will pvovide I. Look at the words AS THEY BEAR ON THAT GRAND CENTRAL EVENT IN THE WORLD’ S HISTORY TO WHICH THEY HAD A , AND IN WHICH THEY WERE TO FIND THEIR FULL . For in this same place nearly two thousand years after--on or near the spot to which Abraham gave the name of “ Jehovah will provide” --Jehovah did provide a Lamb for a burnt-offering, whose death will be the theme of all heaven throughout eternity! God never knew another from the beginning. I doubt not that Isaac was a Divinely ordained type of Him. Was Isaac the child of the promise? The true Child of the promise was Christ. Was Isaac long promised and long waited for before his birth? Four thousand years elapsed, of promise and long expectation, ere Simeon took up the Child Jesus in his arms, saying, “ Mine eyes have seen Thy salvation.” Was Isaac’ s birth supernatural? “ The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that Holy Thing which shall be born of thee shall be called the Son of God.” Did Isaac meekly submit to be bound to the altar on the wood? “ He is led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth.” But here the resemblances seem to stop. Or, if there be anything, as I doubt not there is much, in the semblance of Isaac’ s death and resurrection, yet assuredly it is here but a shadow. For no sinner might ever die to expiate sin; and our God never would have a human sacrifice even to prefigure the true. But now behold, at last, “ the Man that is God’ s fellow!” Behold the Lamb for a burnt-offering--O yes, consumed by the fire of that Divine holiness and justice, of which the fire of all the burnt-offerings was but the shadow. II. “ HATH .” Abraham used the future tense--will provide. Are you in deep perplexity as to your path, and fearful of taking a false step? Write Jehovah-jireh, the Lord will provide counsel. The name of this Lamb is Wonderful, Counsellor--“ I will instruct thee, and teach thee in the way in which thou shelf go; I will guide thee with Mine eye.” Are you called to some arduous duty? Write Jehovah-jireh, the Lord will provide strength--“ My strength is made perfect in weakness.” Are you straitened as to temporal provision? Write still this word, Jehovah-jireh, for “ your heavenly Father knoweth that ye have need of these things.” Do you anticipate painfully the conflict with the last enemy? Write Jehovah-jireh--“ O death, I will be thy plagues; O grave, I will be thy destruction.” And as for the eternity beyond, still write Jehovah-jireh, for “ the Lamb, which is in the midst of the throne, shall feed them and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes.” (C. J. Brown, D. D.)God the provider I. WHAT DOES GOD PROVIDE FOR HIS PEOPLE? For their wants: 1. Here. 2. Hereafter. II. WHEN IS IT THAT GOD FOR HIS PEOPLE? Just when He sees fit; just as it accords with His infinite wisdom, and not as it accords with our carnal conceptions. He has “ a set time” to favour Zion. 1. In life. 2. In sickness. 3. In death. III. HOW DOES GOD PROVIDE FOR HIS PEOPLE? Little do we know of the numberless expedients to which God has recourse in His providence. (R. Luggar.)The Lord will provide No man who will tread in the steps of Abraham, that is, believe God and obey Him, will ever want a place on which to write Jehovah-jireh. He who shall do this may inscribe Jehovah-jireh on his purse, his table, his cupboard, his trade, his temptation, his trials, his afflictions, his dying day, and his future immortality. Faith--Obedience--The Lord will provide, are three points in the economy of God, as inseparable as the attributes of the Divine nature. (J. Bate.)Money provided Long before the establishment of Bible societies, the Rev. Peter Williams, a pious, distinguished clergyman of Wales, seeing that his countrymen were almost entirely destitute of the Bible, and knowing that the work of the Lord could not prosper without it, undertook, though destitute of the means, to translate and publish a Welsh Bible for their use. Having expended all his living, and being deeply involved in debt, with the work unfinished, he expected every hour to be arrested and imprisoned, without the means or hope of release. One morning he had taken an affectionate leave of his family for the purpose of pursuing his pious labours, with an expectation that he should not be permitted to return, when, just as he was mounting his horse, a stranger rode up and presented him a letter. He stopped and opened it, and found, to his astonishment, that it contained information that a lady had bequeathed him a legacy of £300 sterling. “ Now,” said he, “ my dear wife, I can finish my Bible, pay my debts, and live in peace at home.” (J. Bate.)Food provided A lady, who had just sat down to breakfast, had a strong impression upon her mind that she must instantly carry a loaf of bread to a poor man, who lived about half a mile from her house, by the side of a common. Her husband wished her either to postpone taking the loaf of bread till after breakfast, or to send it by her servant; but she chose to take it herself instantly. As she approached the hut, she heard the sound of a human voice. Willing to hear what it was, she stepped softly, unperceived, to the door. She now heard the poor man praying, and among other things he said. “ O Lord, help me! Lord, Thou wilt help me; Thy providence cannot fail; and although my wife, myself, and children have no bread to eat, and it is now a whole day since we bad any, I know Thou wilt supply me, though Thou shouldst again rain down manna from heaven.” The lady could wait no longer; she opened the door, “ Yes,” she replied, “ God has sent you relief. Take this loaf, and be encouraged to cast your care upon Him who careth for you,” and when you ever want a loaf of bread, come to my house.” (J. G. Wilson.)Our Provider The Lord has made full provision for every human being. Behold the fields of fertile earth! Count the millions of acres on which we can grow food for man and beast. There is enough for each, for all, and for evermore. 1. He will provide a path for our life. You have seen a book without a title-page, and may have thought, “ My life is like this book; I came into the world by chance, as a mite is found on the cheese.” The Lord made provision for your life. He gave a body in which your spirit could live, eyes with which to see, the power of speech, the command of thought; and, having provided you with a beginning, He also prepared a path in the world for your life. 2. The Lord will provide us with love. When you came into the world, He looked upon you with love, and His heart never changes. God is said to be like a sun. You can open your door and let in the blessed sunlight; and in the same way, you may open the chambers of your soul and be filled with the love of God. 3. The Lord will provide us with pardon. 4. The Lord also provides salvation for us. 5. He has provided for us peace of soul. Yesterday, when coming down Oxford Street, I noticed a painter on the top of a very high ladder. People were passing to and fro continually, yet the painter did not look down, and he did not appear to have the slightest anxiety. I stood and heard him humming a song. He was in a dangerous position; on the top of a high ladder resting upon the flags with people passing who might jog against the ladder and knock it over; yet he sang forth in gladness, and when he saw me nodded with delight. What was the secret? I will tell you. At the foot of the ladder stood a man holding it firmly, and this man was his safeguard. The painter had perfect peace up there on the ladder; he knew that his friend at the bottom was holding it, and that if any one came near the ladder unawares, the man at the bottom of it would warn them off. Likewise, the Lord provides peace for all His people. He holds our souls in His hands, and nothing shall happen to us unknown to Him. He orders our steps, directs our paths, and numbers the very hairs of our heads. The man who knows this fact enjoys a solid peace which nothing can shake. 6. Let me close by showing that He will provide us with the power of true manhood. (W. Birch.)The cure for care I. The first thing that God provides for His people is-- IS DANGER. It is wonderful how many illustrations we find, both in the Bible and out of it, of the way in which God provides protection in danger for His people. When we open the Bible for these illustrations, they meet us everywhere--Noah, Joseph, Moses, Jonah, Daniel. The animal and the vegetable kingdom afford us plenty of illustrations of this same truth. Look at the scales of the crocodile, and the thick, tough hide of the rhinoceros, and the powerful trunk of the elephant, and the strength and courage of the lion. Look at the turtle, with the castle that it carries about with it, and the snail crawling along with its house on its back. When you see how God provides for the protection of all these different creatures, you see how each of them illustrates the truth which Abraham was taught on Mount Moriah, when he called the name of it Jehovah-jireh. A friend of mine has a very powerful microscope. One day he showed me some curious specimens through it. Among these were some tiny little sea animals. They were so small that they could not be seen with the naked eye. They are made to live on the rocks under the water; and, to protect themselves from being swept away by the force of the waves, they are furnished with the tiniest little limbs you ever saw. Each of these is made exactly in the shape of an anchor. This they fasten in the rock; and as I looked at them with wonder through the microscope, I thought. Why, even among these very little creatures we see Jehovah-jireh, too! The Lord provides for their protection. And every apple and pear and peach and plum that grows shows the same thing, in the skin which is drawn over them for their protection. And so does every nut, in the hard shell which grows round its kernel. And so does every grain of wheat, and every ear of Indian corn, in the coverings so nicely wrapped around them to keep them from harm. And God is doing wonderful things all the time for the protection of His people. A Christian sailor, when asked why he remained so calm in a fearful storm, said, “ If I fall into the sea, I shall only drop into the hollow of my Father’ s hand, for He holds all these waters there.” II. The second thing that God provides for His people is--RELIEF IN TROUBLE. Here is a striking illustration of the way in which God can provide this relief, when it is needed. Some years ago there was a Christian man in England, who was in trouble. He was poor, and suffered much from want of money. A valuable property had been left to him. It would be sufficient to make him comfortable all the rest of his life, if he could only get possession of it. But in order to do this, it was necessary to find out some deeds connected with this property. But neither he, nor any of his friends, could tell where those deeds were to be found. They had tried to find them for a long time; but all their efforts had been in vain. At last, God provided relief for this man in his trouble in a very singular way. On one occasion, Bishop Chase, who was then the Bishop of Ohio, in America, was on a visit to the city of Philadelphia. He was stopping at the house of Mr. Paul Beck. One day, while staying there, he received a letter from one of the bishops of the Church of England. This letter was written to Bishop Chase, to ask him to make some inquiries about the deeds relating to the property of which we have spoken. The letter had been sent out first to Ohio, and then to Washington, where the bishop had been. From there it had been sent on after him to Philadelphia. If Bishop Chase had received this letter in Ohio, or in Washington, he would probably have read it, and then have said to himself, “ I can’ t find out anything about these deeds,” and would have written to his friend, the English bishop, telling him so. But the letter came to him while he was at Mr. Beck’ s house. Mr. Beck was present when the letter was received. The bishop read it to him. When Mr. Beck heard the letter read, he was very much astonished. “ Bishop Chase,” said he, “ it is very singular that this letter should have come to you while you are at my house. Sir, I am the only man in the world that can give you the information asked for in this letter. I have the deeds in my possession. I have had them for more than forty years, and never could tell what to do with them, or where to find the persons to whom they belong.” How wonderful it was that this letter, after coming across the ocean, and going from one place to another in this country, should reach the bishop while he was in the house, and in the presence of the only man in the world who could tell about those lost deeds! And if the poor man to whom the property belonged, when he came into possession of it, knew about the singular way in which those deeds were found, he certainly would have been ready to write upon them, in big round letters, the words, “ Jehovah-jireh--the Lord will provide.” God provided relief for him in his trouble. III. But there is a third thing that the Lord will provide, and that is-- FOR THE SOUL. Here is an illustration of a man who was very much burdened with care on account of his soul, and who had this care cured by the salvation which Jesus provides. Many years ago there was a very celebrated preacher, whose name was the Rev. George Whitefield. He went travelling all over England and this country preaching the gospel, and did a great deal of good in this way. One day a brother of Mr. Whitefield’ s heard him preach. The sermon led him to see what a sinner he was, and he became very sorry on account of his sins. He was burdened with care because he thought his soul could not be saved; and for a long time it seemed as if he could get no relief from this burden. And the reason of it was that he was not willing to believe the word of Jesus. It is only in this way that we can be saved. When we read the promises of Jesus in the Bible, we must believe that He means just what he says. We must trust His word, and then we shall be saved. Well, one evening this brother of Mr. Whitefield was taking tea with the Countess of Huntingdon. This was an earnest Christian lady, who took a great interest in all good ministers, and the work they did for Jesus. She saw that the poor man was in great trouble of mind, and she tried to comfort him as they took their tea by talking to him about the great mercy of God to poor sinners through Jesus Christ. “ Yes, my lady,” said the sorrowful man, “ I know what you say is true. The mercy of God is infinite. I am satisfied of this. But, ah! my friend, there is no mercy for me. I am a wretched sinner, a lost man.” “ I am glad to bear it, Mr. Whitefield,” said Lady Huntingdon. “ I am glad in my heart that you have found out you are a lost man.” He looked at her with great surprise. “ What, my lady!” he exclaimed, “ glad, did you say? glad at heart that I am a lost man?” “ Why, certainly I am, Mr. Whitefield,” said she; “ for you know, Jesus Christ came into the world ‘ to seek and to save them that are lost.’ And if you feel that you are a lost man, why, you are just one of those that Jesus came to save.” This remark had a great effect on Mr. Whitefield. He put down the cup of tea that he was drinking, and clapped his hands together, saying, “ Thank God for that! Thank God for that!” He believed God’ s promise then. That cured his care. It took away his trouble. It saved his soul. He was taken suddenly ill and died that same night, but he died happy. Jehovah-jireh Observe, as you read this chapter, that this was not the first time that Abraham had thus spoken. When he called the name of the place Jehovah-jireh he had seen it to be true--the ram caught in the thicket had been provided as a substitute for Isaac: Jehovah had provided. But he had before declared that truth when as yet he knew nothing of the Divine action, when he could not even guess how his extraordinary trial would end. His son Isaac had said to him, “ Behold the fire and the wood, but where is the lamb for a burnt-offering?” and the afflicted father had bravely answered, “ My son, God will provide.” In due time God did provide, and then Abraham honoured Him by saying the same words, only instead of the ordinary name for God he used the special covenant title--Jehovah. That is the only alteration; otherwise in the same terms he repeats the assurance that “ the Lord will provide.” That first utterance was most remarkable; it was simple enough, but how prophetic! 1. It teaches us this truth, that the confident speech of a believer is akin to the language of a prophet. The man who accepts the promise of God unstaggeringly, and is sure that it is true, will speak like the seers of old; he will see that God sees, and will declare the fact, and the holy inference which comes of it. The believer’ s child-like assurance will anticipate the future, and his plain statement--“ God will provide “ --will turn out to be literal truth. 2. True faith not only speaks the language of prophecy, but, when she sees her prophecy fulfilled, faith is always delighted to raise memorials to the God of truth. 3. Note yet further, that when faith has uttered a prophecy, and has set up her memorial, the record of mercy received becomes itself a new prophecy. Abraham says, “ Jehovah-jireh--God will see to it” ; what was he doing but prophesying a second time for future ages? I. When Abraham said “ Jehovah will provide,” he meant us, first of all, to learn that THE WILL COME IN THE TIME OF OUR . The Lord gave our Lord Jesus Christ to be the Substitute for men in view of the utmost need of our race. II. Secondly, upon the mount THE WAS MADE for Abraham, and so was the provision which the Lord displayed in the fulness of time when He gave up His Son to die. III. But, thirdly, we ought to dwell very long and earnestly upon the fact that for man’ s need THE WAS MADE BY GOD HIMSELF. The text says, “ Jehovah jireh,” the Lord will see to it, the Lord will provide. None else could have provided a ransom. Neither on earth nor in heaven was there found any helper for lost humanity. I will only interject this thought here--let none of us ever interfere with the provision of God. If in our dire distress He alone was our Jehovah-jireh, and provided for us a Substitute, let us not think that there is anything left for us to provide. O sinner, do you cry, “ Lord, I must have a broken heart” ? He will provide it for thee. Do you cry, “ Lord, I cannot master sin, I have not the power to conquer my passions” ? He will provide strength for thee. Do you mourn, “ Lord, I shall never hold on and hold out to the end. I am so fickle” ? Then He will provide perseverance for thee. IV. That which God prepares for poor sinners is A MOST MADE. God provided a ram instead of Isaac. This was sufficient for the occasion as a type; but that which was typified by the ram is infinitely more glorious. In order to save us God provided God. I cannot put it more simply. He did not provide an angel, nor a mere man, but God Himself. Come, sinner, with all thy load of sin: God can bear it; the shoulders that bear up the universe can well sustain thy load of guilt. God gave thee His Godhead to be thy Saviour when He gave thee His Son. But He also gave in the person of Christ perfect manhood--such a man as never lived before, eclipsing even the perfection of the first Adam in the garden by the majestic innocence of His nature. When Jesus has been viewed as man, even unconverted men have so admired His excellence that they have almost adored Him. Jesus is God and man, and the Father has given that man, that God, to be thy Redeemer. V. Fifthly, THE WAS MADE . Isaac did not die: the laughter in Abraham’ s house was not stifled; there was no grief for the patriarch; he went home with his son in happy companionship, because Jehovah had provided Himself a lamb for a burnt-offering. The ram which was provided did not bleed in vain; Isaac did not die as well as the ram; Abraham did not have to slay the God-provided victim and his own son also. No, the one sacrifice sufficed. Beloved, this is my comfort in the death of Christ I hope it is yours--that He did not die in vain. VI. Turn we then, sixthly, to this note, that we may well glorify Jehovah-jireh because THIS WAS MADE FOR EVERY . VII. But now I close with a remark which will reveal the far-reaching character of my text. “ Jehovah-jireh” is true concerning all necessary things. The instance given of Abraham being provided for shows us that the Lord will ever be a Provider for His people. As to the gift of the Lord Jesus, this is A WHICH ALL OTHER . “ He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (C. H. Spurgeon.)The Lord will provide A poor woman, holding the hand of her little boy, recently said to the preacher, “ Sir, the word ‘ Jehovah-jireh’ has been a great comfort to us through this child. Owing to my husband’ s long illness we were in great want. But one Sunday Robert came running home and said: ‘ Cheer up, father and mother, the Lord will be sure to provide; Jehovah-jireh!’ And often after that, when we have been in trouble, he has said: ‘ Come, let us sing a verse of Jehovah-jireh-- ‘“ Though troubles assail and dangers affright, Though friends should all fail, and foes all unite, Yet one thing secures us, whatever betide, The Scripture assures us--The Lord will provide.”’ “ Once, when we had no food left, he again told us not to forget Jehovah-jireh. He went out, but came back in a few minutes holding up a shilling he had found on the pavement, and saying: ‘ Here’ s Jehovah-jireh, mother; I was sure He would provide!’” Who will say this betokened childish ignorance and not Christian wisdom? Might not our philosophy be more sound, if we were more as “ little children” ? We know who said, “ Out of the mouth of babes and sucklings Thou hast perfected praise.” Hast not help often come to the people of God as unexpectedly, giving rise to the proverb, “ Man’ s extremity is God’ s opportunity” ? Should we not gratefully acknowledge such “ interposition of Providence” ; such special help from Jehovah the Provider. (Newman Hall, LL. B.)In the mount of the Lord it shall be seen 1. The Lord will be seen. In His special providence to His servants in their afflictions. 2. The time when He will be seen. “ In the mount,” i.e., when things are brought to an extremity; when we think there is no more help nor hope, that is the time when the Lord will be seen. I. IT IS GOD’ S USUAL MANNER TO BRING HIS TO . 1. And the first cause why the Lord doth so usually do it is, when He brings afflictions on His children; He lets it run along till they may think there is no more help nor hope, that so it may be an affliction to them. If a man were in a smoky house, and had a door opened, it were no difficulty for him to shift himself out of it; but when we are shut up, that is it which makes it difficult; and that it might be so, the Lord suffers it to come to an extremity. 2. Secondly, the Lord brings us to an extremity because the Lord might be sought to; for so long as the creatures can do us any good, we will go no further; but when they fail us, we are ready to look up to the Lord; as it is with men which are on the seas, when they are in an extremity, those that will not pray at any other time, will pray now, and be ready to say with these in the prophet Hosea, “ Come and let us return unto the Lord; for He hath torn, and He will heal us; He hath smitten, and He wilt bind us up” Hosea 6:1); and the reason is, because where the creature ends, the Lord must begin, otherwise there can be no help at all. 3. Thirdly, the Lord doth it, because that hereby it comes to pass that the Lord may be known to be the helper; that when we are delivered He may have all the praise. 4. Fourthly, the Lord doth it, because all that we have, we may have as a new gift; therefore the Lord suffers us, as it were, to forfeit our leases, as it were, that He may renew them; otherwise we should think ourselves to be freeholders. 5. Fifthly, the Lord doth it because He may teach us by experience to know Him. But here some man will be ready to say, Why cannot that be without these extremities? To this I answer, you must know when a man goes on in a course, without any troubles or changes, his experience is to no purpose; for he hath no great experience of the Lord. But when a man is in tribulation, that brings experience; and experience, hope; for it is another kind of experience that is so learned, than that which comes without it; and indeed nothing is well learned till it be learned by experience. 6. Lastly, the Lord does it for proof and trial, as in the case of Abraham. II. IN THE TIME OF WILL THE LORD BE SEEN, AND NOT BEFORE. Why? 1. Because the Lord knows this is the best way to draw forth the practice of many graces and good duties, which otherwise would be without use. 2. Because He would give a time to men to repent and meet Him in, which is good for His children; otherwise we would not seek unto the Lord. 3. To let us know the vanity of the creature. The use of it is to teach us not to make too much haste for deliverance in the time of distress, but to wait upon the Lord, yea, depend upon His providence when we seem to be without help. If we look upon the creature, yet then are we to depend upon the Lord, so as never to say there is no help, but on the contrary to say, “ I will trust in Him though He kill me.” III. GODLY MEN’ S ARE BUT TRIALS, SENT FOR THEIR GOOD; NOT SENT FOR THEIR HURT AND RUIN. Ay, but what is that good? Why, this; first, it shall increase grace in your hearts; for as the gold which is tried loseth nothing but dross, and so is made the better thereby, so it is with our afflictions, for “ the trial of our faith,” saith the apostle, “ bringeth forth patience” ; for the greater thy trial is, the more it strengthens thy faith, and so increaseth comfort; for when the afflictions of the apostle abounded, his consolation abounded also. Again, you shall have the greater wages; for when a man hath a friend that hath been employed about any great thing for him, why, the greater the trouble was which he did undergo for him, the more will he be beholden to him, and the greater reward will he bestow upon him; even so, the greater the trials are from the Lord, the greater benefit will come to us by them. (J. Preston.)God’ s providence The celebrated Richard Boyle, Earl of Cork, who rose from a humble station in life to the highest rank, and passed through strange and trying vicissitudes, used these words as his motto, and ordered them to be engraved on his tomb: “ God’ s providence is my inheritance.” (Old Testament Anecdotes.)Trust in the Lord Paul Gerhardt, the German poet and preacher, after ten years of pastoral work in Berlin, was deprived of his charge by the King of Prussia, and expelled from the country. He turned towards Saxony, his native land, accompanied by his wife and little children, all on foot, without means and without prospect. They stopped at a village inn to pass the night, and there the poor woman naturally gave way to a burst of sorrow and anxiety. Her husband endeavoured to comfort her, especially dwelling upon the words of Scripture, “ Trust in the Lord with all thine heart, and lean not to thine own understanding; in all thy ways acknowledge Him, and He shall direct thy paths.” The same evening two gentlemen entered the inn parlour, and mentioned that they were on their way to Berlin to seek the deposed clergyman, Paul Gerhardt, by order of Duke Christian, of Merseburg, who desired to settle a considerable pension on him as a compensation for the injustice from which he had suffered. (Fifteen Hundred Illustrations.) Genesis 22:16 By Myself have I sworn God Himself the foundation of our hopes “ By Myself have I sworn. ” By Himself God swears to us; by His power, His tenderness, His sympathy, He assures our hearts. 1. If we take up afresh any work for God, He is pledged--by Himself pledged to us--not to despise that work, to guide us in it, to accept it at our hands. 2. If we turn again to any cross--find the home darkened, or business difficult, or health still failing--if we find that holiday and rest do not sweep away the cloud: behind the cloud is God, strengthening for the cross is God, and by Himself He swears to us that, bearing that cross, it shall lead us to a crown. 3. If we are troubled by the dimness of the future, if perplexities thicken even as the years--and the responsibilities of the years--in-crease day by day, God is pledged--by Himself pledged--to guide every trustful follower. Only follow on to know the Lord. Why, beyond all that dim future there is heaven, our Father’ s home and ours. And every step between the little now and that bright home is as sure as is that home and as is this now. (T. Gasqucine, B. A.)The promise confirmed to Abraham by an oath “ Often before had God promised,” says Augustine, “ but never sworn.” It was in recognition of the evidence which had just been afforded of His servant’ s staunch loyalty to the covenant, that the Eternal was pleased in this unexampled manner to reduplicate securities for His own faithfulness, previous to this oath, Abraham had the word of God, and no more, on which to build his confidence. On that bare guarantee he had shown that he could build securely. Because he had judged it impossible for God to lie, therefore he had that day surrendered the one visible security which he possessed for the fulfilment of God’ s word, by sacrificing the life on which its fulfilment turned. He trusted the All-truthful and Almighty to keep faith with His friend in His own way. For that very reason did a generous promiser vouchsafe to the man something more than a naked word. “ To him that hath shall be given.” “ Because thou hast done this thing, and hast not withheld thy son, thine only one, from Me, therefore by Myself have I sworn that in blessing I will bless thee.” Thenceforth, as the New Testament explains, the believer possessed, not one, but “ two immutable things” on which to rest. Through Abraham’ s obedience have we all obtained this “ strong consolation.” (J. O. Dykes, D. D.) Genesis 22:18 In thy seed shall all the nations of the earth be blessed Blessing in Abraham’ s seed 1. There was to be a seed, a natural seed, including a spiritual seed, and this again including an individual seed. 2. The seed of Abraham is to have a relation to all the families of the earth. As Abraham was not a head of all mankind, like Adam or Noah, it was necessary to emphasize the universality of the blessing. 3. The benefit conveyed by the seed is here characterized by the word “ blessed.” Blessing is like mercy in this: that it sums up in one word the whole salvation of which the Bible is the gospel. It involves redemption and regeneration, both of which are necessary to salvation. (Prof. J. G. Murphy)A great promise 1. This promise (1) narrows down previous Messianic anticipations, inasmuch as it points to the family instead of the race, as the source whence the Great Benefactor should arise; (2) vastly widens them, inasmuch as it indicates that the beneficent work of that Benefactor will be universal. 2. We conclude that this is an anticipation of Christ, because (1) it has proved to be an accurate description of Him; (2) it is only true of Him; (3) New Testament distinctly applies the Scripture to Him. This warranted, we look for the advent of Christ as for-- I. THE ADVENT OF A FROM AMONG THE JEWS. This suggests- 1. The proper interest we should take in the Jewish people. 2. The solemn warning that contact with what is most sacred does not ensure blessing. II. THE ADVENT OF A FOR THE WORLD. We may adoringly notice-- 1. The way in which Christ has already been a universal blessing. 2. The future that there yet must be for Christianity. (Homilist.)All nations blessed in Abraham’ s seed I. SOME OF THE REASONS FOR GIVING THIS OF THE MESSIAH: “ The seed of Abraham.” 1. Christ is called the seed of Abraham because He was to assume human nature; to be truly man; a man like ourselves. 2. Christ was called the seed of Abraham, that additional evidence of His claims as Messiah might be given when He came into the world. 3. There is a third reason why He is called, why, in fact, He was made, the seed of Abraham. There is, after all, a peculiar relation between Christ and the Jews, as His brethren after the flesh. II. Let us now consider THE IMPORT OF THE , “ In thy seed shall all the nations of the earth be blessed.” 1. In the first place, there is its Divinely revealed truth. 2. The religion of Christ is calculated to produce human happiness, because it exhibits the Divinely-prescribed method by which the guilty may obtain pardon; in other words, that great doctrine of human hope and joy, that of justification by faith in the atonement and intercession of the Saviour. 3. In further examining this Divine system, to discover its adaptation to human happiness, we find the great, the singular, promise of the Holy Spirit. 4. Another adaptation to human happiness in Christianity is found in its explicit enforcement of those relative duties on which the welfare of society so much depends. 5. The last of these adaptations is, the kind and merciful spirit of the Gospel. (R. Watson.) Genesis 22:19 Abraham dwelt at Beersheba Man’ s first hour in heaven, illustrated by the probable feelings of Abraham at Beersheba, immediately on his return from the offering up of Isaac I. ABRAHAM NOW AT HAD THE OF HAVING GOD’ S CLAIM UPON HIM. 1. An immense claim. 2. Yet righteous. II. ABRAHAM AT HAD THE OF HAVING PURSUED THE PATH OF THROUGH THE TRIALS. 1. In relation to the period at which it occurred. 2. In relation to the sentiment of his age. 3. In relation to his theological creed. 4. In relation to his domestic association. 5. In relation to his own nature. III. ABRAHAM AT HAD THE OF KNOWING THAT HE HAD THE OF HIS MAKER--expressed in three ways. 1. By a signal interposition. 2. By an unequivocal assurance. 3. By the unfolding of a glorious future. (Homilist.). Genesis 23:1-2 Abraham came to mourn for Sarah, and to weep for her Abraham in the house of mourning What lessons would such a man as Abraham learn in this house of mourning? I. THAT IN VIEW OF THE AWFUL FACT OF DEATH THE OF HUMAN LIFE IS SEEN. II. TO REALIZE THE FACT OF HIS OWN . “ I may be the next to go.” III. TO FEEL THAT THERE IS A LIFE BEYOND. IV. THE OF SORROW FOR THE DEAD. (T. H. Leale.)Mourning for the departed The true mourning a sanctified feeling of death. 1. A fellow-feeling of death with the dead. 2. An anticipation of death or a living preparation for one’ s own death. 3. A believing sense of the end or destination of death to be made useful to the life. (J. P. Lange, D. D.)Lessons 1. On Mount Moriah we find Abraham doing God’ s will; here we find him suffering it. 2. Look at Abraham buying a grave; the best man of his age here bargains for burial ground. Ponder well this transaction, and consider that in return for four hundred pieces of silver Abraham gets a burying-place. 3. The behaviour of the children of Heth calls for appreciative notice. They treated Abraham with generous pity and helpfulness. 4. Man’ s final requirement of man is a grave. In the grave there is no repentance; the dead man cannot obliterate the past. 5. Abraham mourned for Sarah. Consecration to God’ s purpose does not eradicate our deep human love; say, rather, that it heightens, refines, sanctifies it. (J. Parker, D. D.)A break in the home circle Perhaps we who lead briefer and, at the same time, more stirring and varied lives, with rapid change and a multitude of interests to divide attention, cannot fully realize how the members of such a home circle as Abraham’ s grew into each other, or how one out of such a circle would be missed. Through long unbroken periods they lived constantly together, and were everything to one another. Of society, except that of their own slaves, there was little or none. The round of easy occupations which made up their shepherd life left ample leisure for domestic converse. It was inevitable that their lives should grow together as if welded into one. Husband and wife, parent and child, must have moulded one another’ s character to an extent hardly possible in other states of society. Stronger natures impressed themselves upon feebler ones. The older generation made that which succeeded it. The experiences and the teaching of the aged father created an unwritten family code, which ruled alike his son and his grandson. Each memorable incident in the family annals crystallized itself, no doubt, through constant repetition, and passed down with hardly any change of form as part of the family tradition. From such a close circle of relations the disappearance of one loved and familiar face would leave a blank never to be filled and scarcely ever to be forgotten. This must have been especially the case when death made its first breach in the family, and, at the ripe age of a hundred and twenty-seven years, Sarah, princess, wife, and mother, fell asleep. Her death made Abraham a lonely man. It broke the final link to his ancestral home. It robbed him of the only one who cherished with him a common memory of his father’ s house and the happy days of youth. She alone was left of those who, sixty-two years before, had shared his venturous emigration from Haran. He was her senior by ten years; and her removal must have come to him like a warning that before him likewise there lay another emigration, more venturous than the last--one final journey into a land still farther off. (J. O. Dykes, D. D.)I. THE DEATH. 1. Of Sarah, princess. Kings and great men die. “ Wealth cannot deliver in the day of his power.” 2. The wife of a great man. Derives her chief dignity from this connection. Little expected the honour that would befall her from this marriage. The source of Abraham’ s joy, as well as the occasion of some of his sins. 3. The mother of the free. The ancestress of Jesus, and those who believe in Him. 4. Died at Hebron = alliance. The alliance with Abraham dissolved, and her eternal alliance with Abraham’ s God, and one who was before Abraham John 8:58), now inaugurated. Happy are those who compose the bride--the Lamb’ s wife; the day of death is with them the day of theirespousals. The alliances of earth, abandoned for a better and more lasting one. II. THE GRAVE. 1. A cave. We are of the earth, earthy. Dust, and must return to dust. 2. Purchased. Abraham selected one that would receive his own remains. (“ The family meeting-place” is an epitaph at Pere la Chaise.) Men sometimes think more of their sepulchres than of death; and make greater preparation for the temporary repose of the body than the eternal rest of the soul. It was all that Abraham purchased of the promised land. The country was given to the living. The promised land of heaven for the living is a free gift, and there will be no bargaining for graves there. Man sells a place for the dead, God gives a home for the living. III. THE BURIAL. “ That I may bury my dead out of my sight.” The object that once most pleased the eye must be put “ out of sight,” as a loathsome thing. Life, a fountain of beauty and attractiveness. How glorious that world must be where they die no more, and are never put out of sight. Those who die in the Lord, and are put out of sight, will presently be in sight for ever. The aged man before the grave of his wife. The parting is not for long. A few more steps, and he will be at home with his princess for ever. But with all this Christian hope, the loss of dear friends and the sunderings of long companionships is painful. At such times may we be able to say, “ Thy will be done.” Learn: 1. The great and good and best loved must die. 2. The earthly dissolution may be the beginning of our eternal union. 3. It is little the world can furnish us besides a place to lie down in at the end of the journey. 4. Happy are those who, being saved themselves, have a good hope of meeting those who are “ not lost, but gone before.” (J. C. Gray.)Tears over the dead In those tears of Abraham was anguish; but there might have been remorse. Apparently Abraham had nothing to reproach himself with. Quarrels in his married life are recorded, but in all he behaved with tenderness, concession, and dignity. In all things he had supported and cherished his wife, bearing, like a strong man, the burdens of the weak. But oh! let us beware. There are bitter recollections which enhance the sorrow of bereavement and change it into agony--recollections which are repeated to us in words which remorse will not cease to echo for ever and ever. “ Oh, if they would but come again, I’ d never grieve them more.” It is this which makes tears scald. To how many a grown heart have not those childish words of the infant hymn gone home, sharp, with an undying pang! (F. W. Robertson, M. A.)A burying-place Constantine the Great, in order to reclaim a very worldly man, marked out, with a lance, a piece of ground the size of a human body, and then said, “ If you could increase your possessions till you acquired the whole world, in a short time such a spot as this will be all you will have.” Genesis 23:3-20 Abraham buried Sarah his wife Abraham burying his dead I. HIM AS A MAN. II. HIM AS A MAN OF . 1. His independence (Genesis 23:4; Genesis 23:6). 2. His exactness (Genesis 23:17-18). 3. His courtesy. III. HIM AS A GODLY MAN. 1. He believed in immortality. 2. He believed that God would grant his posterity to inherit the land. 3. He believed in a future state of blessedness for the righteous. (T. H.Leale.)Circumstances connected with Sarah’ s burial 1. Observe the honour which the ancients paid to the dead. This proves that they had a secret glimmer of immortality. 2. Observe the transaction with the children of Heth. A scriptural precedent for exactitude in business. 3. Observe also how courteous phrases contain a higher excellence than they mean. “ What is that betwixt me and thee?” The children of Heth had no intention whatever of being taken at their word any more than a man has now when he calls himself your humble servant or bids you command him. We must go back to an earlier age when phrases were coined and meant something, when gifts were gifts and nothing was hoped for in return, in order to catch the life that was once in our conventional phraseology. So now language preserves, as marble preserves shells of hoar antiquity, the petrified phrases of a charity and humbleness which once were living. They are dead, but they do at least this, they keep up memorials of what should be. So that the world, in its daily language of politeness, has a record of its duty. Take those phrases, redeem them from death, live the life that was once in them. Let every man be as humble, as faithful, as obedient as his language professes, and the kingdom of God has come! 4. Lastly, we find in connection with Sarah’ s burial a Divine provision for the healing of Abraham’ s sorrow. He was compelled to exert himself to obtain a place to “ bury his dead out of his sight.” Had he not had to arouse himself and procure a grave for Sarah, he would have brooded over his grief. This is the merciful plan of compensation which God has provided for us; the necessities of life call us from our sorrow. All these merciful provisions plainly show us that we are in a Father’ s world. (F. W. Robertson, M. A.)Machpelah, and its first tenant I. WE ARE FIRST BY ABRAHAM’ S TEARS. II. NOTICE ABRAHAM’ S . III. NOTICE ABRAHAM’ S FAITH. (F. B. Meyer, B.A.)I. IN ITS WITH SARAH IT IS A TOKEN OF RESPECT TO THE DEAD. The body deserves this. 1. Because it has been the man’ s dwelling-place. 2. Because it has assisted the soul to express itself. 3. Because it is destined for a higher and nobler service. The purchased grave II. IN ITS WITH ABRAHAM HIMSELF IT SHOWS THAT HE FOR DEATH. 1. It taught him that the highest earthly possessions terminate in a grave. 2. It implies that he waited for death. I. IN ITS WITH THE JEWISH NATION IT SERVES AS A FOR THEIR . 1. Its purchase taught them that it would soon be theirs. 2. Its stillness taught them to be active. 3. Its solemnity taught them to seek that country where there is no grave. (Homilist.)The cave of Machpelah I. ABRAHAM’ S SORROW. II. ABRAHAM’ S . Strange possession to be the first portion in the land which was promised! A place to bury the dead in--yet observe how this very purchase is an act of faith and a pledge for the future fulfilment of God’ s promises. III. ABRAHAM’ S HOPE (Hebrews 11:13-16). We Christians to whom more light has been granted concerning the hopes of “ the heavenly city” beyond this earthly life can see how, in Jesus Christ and His gospel, the sorrow for the dead and the fear of death are changed into thankfulness and hope. In Christ’ s death, burial, resurrection we trace an upward course to life eternal. Death is conquered. “ Paradise” is the peaceful resting-place of those who “ sleep in Jesus.” Heaven is the final fulness of joy. (W. S. Smith, B. D.)Death and burial Abraham declares himself a stranger and a sojourner in the land, and humbly prays for a burying-place to bury his dead, once so dear and so lovely, “ out of his sight” ; expressing thus a sad, universal, and most humiliating fact, that death “ changes the countenance” of its victims, as well as “ sendeth them away” ; and so changes them that disgust succeeds to delight, terror to affection; and so dreadful is the mixture of the memory of past beauty and the sight of present decay, that the survivor needs no exhortation to hide his friend in the grave, but with eager haste commits parent, or child, or brother, or wife, or lover, into the dust, and almost rejoices as he shuts the coffin to know that that disfigured countenance he shall see no more. What a strange view of the power and mystery of death is implied in the thought of not hatred, but love, crying out for the eternal removal of its object out of its sight! But often it is not the mere physical rottenness which awakens this desire; often, too, there arise painful, agonizing, terrible thoughts on the sight of a departed friend. The whole of the past history of the friendship or love; its first commencement and the joys connected with it; the trials and troubles, perhaps partial estrangement or complete alienation for a time, which darkened its progress; the exquisite pleasures, or no less exquisite pangs, which alternated; benefits received from the departed which were unrequited, or injuries done to them which were never fully repaid; every harsh look or word on the side of the living remembered, while on that of the dead all but their smiles and kindness are forgotten; the scenes of the sick-bed; the last farewell on the brink of eternity; all these heartquaking, melting, rending images arise, and clustered around and pictured as they are on the mirror of that pale face and shut eye, might drive to insanity and howling despair, were it not that a veil for that mirror of past joy became sorrow, and past grief became distraction, has been provided, in the merciful lid of the coffin--a lid which henceforth only the worm, the eye of imagination sometimes venturing to peep into darkness, but as speedily withdrawing the gaze, and the light of the last morning, shall be able to penetrate. (G. Gilfillan.)Significance of behaviour in the presence of grief Circumstances test the true quality of men. Irreverence in the presence of grief is an infallible sign of the deepest degeneracy; it marks the ultimate deterioration of the human heart. On the other hand, to be chastened by sorrow, to be moved into generous pity and helpfulness, is to show that there is still something in the man on which the kingdom of Jesus Christ may be built. Never despair of any man who is capable of generous impulses. Put no man down as incurably bad, who will share his one loaf with the hungry, or give shelter to a lost little one. Poor and crude may be his formal creed, very dim and pitifully inadequate his view of scholastic theology; but there is a root in him which may be developed into much beauty and fruitfulness. For this reason, I cannot overlook the genial humanity and simple gracefulness of this act of the Hittites. (J. Parker, D. D.)Ephron and Abraham--a life-like picture It was quite in accordance with Eastern usage that Abraham did not apply directly to the proprietor of the plot in which the cave lay, Ephron by name, the son of Zohar, but made interest with him through the leading men of the city. Courtesy required, too, that their consent should be secured for the proposed arrangement. The whole narrative, which is most minute, wears the strongest local colouring. Abraham’ s respectful attitude, his repeated prostrations with his face to the ground, the polite hospitality of the townsmen, the difficulty in coming to a bargain, the offer of Ephron to waive the question of price, his indirect mention of the four hundred shekels, the conclusion of the sale at the city gate in the place of concourse, the weighing of uncoined rings or ingots of silver which served for a medium of exchange, and the copious phraseology as of a legal document, by which, before witnesses, the cave, with the field, the fence around it, and the trees on it, were all conveyed in perpetuity to their new owner--these particulars correspond, we are assured by Dr. Thomson, a competent witness, to what may be seen at this day in Eastern bargain-making. It is true that nowadays the courtesy is merely formal, and such generous phrases as those of Ephron and his fellow-citizens are grown very hollow indeed. Still, it seems questionable to conclude, as Dr. Thomson himself has done, that they meant no more in that simple age, when the ceremonies of intercourse were newer and more truly reflected its spirit. Besides, it is hardly fair to place an occasion like that before us quite on a level with the ordinary chaffering of an Arab market-place. One must take care, no doubt, not to read all the incidents of a story, which is sacred as well as ancient, through such an unreal light as will invest them with fictitious dignity. On the other hand, we may equally err if, in our efforts to be realistic, we rob the record of its native dignity, or vulgarize the manners of antiquity because the manners of to-day are vulgar. (J. O. Dykes, D. D.)Sarah’ s tomb Around the grotto which thus became the sepulchre of Abraham’ s family, and which afterwards was to receive, not only his own dust, but that of his son and grandson with their wives, there has grown up an interest as enduring, and an obscurity as deep as attach to any grave on earth save one. The piety of some unknown age, probably Jewish, erected round the spot massive walls of noble masonry, which still exist. Inside these walls the devotion of early Christians consecrated a church, and over the church the devotion of the Mussulman a mosque. The gates of that mosque, the famous Haram of Hebron, had been closed against Western unbelievers for six centuries, when with extreme difficulty access to it was procured for the Prince of Wales and his suite in the year 1862. What they saw inside an enclosure so jealously guarded has been told with his accustomed precision of statement by Dean Stanley. Railed off, each one within its separate chapel, there lie the coffin-like shrines to which are attached the venerable names of Sarah and Abraham, of Isaac and Rebecca, of Leah and Jacob. These, however, are only empty monuments. The real tombs, if they exist at all, must be sought beneath the floor of the building, in the rocky cavern underground. To this vault a trap-door in the pavement promises to give access; but as yet its darkness remains unvisited and unviolated. So far as could be ascertained through such a brief and partial inspection of the mosque, it is clear that the contents of that sacred place answer exactly to the requirements of the scriptural narrative. Unfortunately, more than this cannot be said. It is reserved for some explorer more fortunate than even the Prince of Wales to disclose the well-kept secret of the tomb of the patriarchs. (J. O. Dykes, D. D.)Sarah’ s tomb Only one European, Pierroti, an Italian architect in the service of the Sultan, has ever seen more than the floor of the upper chamber, with its six tawdry erections, placed there in accordance with a practice usual in Mahometan sepulchres. Pierotti, daringly pressing after the chief Sanon, or priest of the mosque, when he was entering the lower story on a special occasion, found the entry was by a horizontal door in the porch. First a carpet, then a grated iron door, was lifted; after which a narrow stair appeared, cut in the rock. Undeterred by blows and violence, he managed to descend this far enough to see into the lower cavern in a northern direction, and to notice sarcophagi of white stone; the true tombs of some of the illustrious dead, in striking corroboration of the statement of Josephus, that they were of fair marble, exquisitely wrought. There can be little doubt, indeed, that the remains of the three generations of patriarchs and their wives, Rachel alone excepted, still lie safely in this their venerable sepulchre. (C. Geikie, D. D.)Origin of money When he required this sepulchre, he offered so much money we are told-shekels of silver-and this money was weighed. This informs us that silver came so early as this period of the world to be currency. I mentioned, I think, before, that the earliest money was cattle. Hence, the Latin word pecunia, from which our expression pecuniary transactions is derived, comes from pecus, which means cattle. And it is very singular that in the Greek language every word that is used for purchase or property is a derivation from some other word denoting an animal. Thus the Greek word αρνυσθαι, which means, “ to bargain,” is derived from a Greek word that means a lamb. Again, πωλεω, to sell, is derived from the word used for a colt. Again, the Greek word ωνεομαι, to profit, comes from a word signifying an ass. Again, the Greek word προβιας, revenue, is derived from the Greek word προβατον, sheep or cattle. In short, all the words in Greek and Latin that mean property transactions, buying and selling, are derived from cattle, and the earliest figures that were struck upon ancient coins were figures of cattle. A man was said to be possessed of so many thousand oxen or sheep, and when they entered into a bargain, they gave so many sheep or so many oxen to the person from whom they were purchasing. Here, for the first time, we have silver introduced as currency-that which, in fact, is still the currency of the greatest portion of the nations of the earth-gold being restricted to very few countries, as the representative of property-mainly, I believe, in this country; whereas on the continent it is, I believe, chiefly silver (J. Cumming, D. D.)Abraham at Machpelah What I wish to emphasize here is the open, manly honesty of Abraham. There was no cheapening of the price--nothing of “ It is naught, it is naught, saith the buyer: and when he is gone his way, then he boasteth.” Here were only civility, courtesy, and integrity. He did everything in a business way, but he had respect for others as well as for himself. He recognized that there was another hearer than the multitudes assembled at the city gate, even God Himself, and he did not choose that He should hear anything of rudeness, or selfishness, or dishonesty from his lips. Oh, how much more pleasantly business would be conducted among ourselves if we were to act in this way! But too many of us are constantly on the watch for an advantage! The seller’ s maxim too frequently is the selfish one of the Romans, “Caveat emptor”--“ let the buyer look out for himself.” And the buyer, on his side, is too frequently just as eagerly anxious to over-reach the seller. It is far too often “ diamond cut diamond” between them. But that both are bad does not excuse either, and God is listening to both. Ah! if we all remembered that, our stores would be different places from what they often are, and business would rise to its ancient and irreproachable renown. Faith in God--such faith as Abraham had-that is still the great necessity of life. For pureness, for integrity, for liberality, for courage, for courtesy, this is what we mainly need. It is as true to-day as when John wrote the words, “ This is the victory that overcometh the world, even our faith.” (W. M. Taylor, D. D.)Courtesy It is related of Pope Clement XIV. (Ganganelli), that when he ascended the papal chair, the ambassadors of the several states represented at his court waited on him with their congratulations. When they were introduced, and bowed, he returned the compliment by bowing also; on which the master of the ceremonies told his highness that he should not have returned their salute. “ Oh, I beg your pardon,” said the good pontiff, “ I have not been pope long enough to forget good manners.” Civility When old Zachariah Fox, the great merchant of Liverpool, was asked by what means he contrived to realize so large a fortune as he possessed, his reply was, “ Friend, by one article alone, in which thou may’ st deal too if thou pleasest--civility.” (Moral and Religious Anecdotes.)Courtesy to enemies After the battle of Poitiers, in which the Black Prince fought and defeated the French king, the prince waited upon his captives like a menial at supper; nor could he be persuaded to sit at the king’ s table. This was quite in accordance with the chivalry of the day. (Little’ s Historical Lights.) Genesis 23:4I am a stranger and a sojourner among you Strangers in the earth I. THE . A true Christian’ s life should be that of a stranger and a sojourner. 1. Such persons are at once recognized. Marks of nationality may be more or less prominent. Sometimes the foreigner wears a strange costume, and speaks a strange language; and sometimes these things are studiously avoided; he assumes our dress, converses in our dialect; nevertheless, there is always something about him which bespeaks “ the sojourner.” And so should it be with the Christian. 2. These peculiarities will be observable in all the common business of life. Not, indeed, in any disregard of useful industries and occupations. A wise foreigner, passing through a strange country, will make the best use of his time, mingling with its inhabitants, studying its institutions, observing its manners and customs, examining minutely its improvements in science and art, perhaps investing largely in its agricultural implements, and mechanical machinery, and scientific apparatus, and many of its products and fabrics, ornamental and useful. He may for the time appear, more even than native citizens, attentive to and engrossed by such matters; nevertheless, every man who deals with him perceives that his interest in them is that of a sojourner, who examines and purchases with a view to some use or enjoyment in his own distant land. Just so should it be with the Christian. 3. These marks of a foreigner will be manifest in all the pleasures of life. 4. A foreigner may be known by the opinions he forms and expresses of all things that surround him. Many such things, which to us, through custom and familiarity, seem proper and consistent and natural, will often strike him strangely. This point is finely illustrated in Oliver Goldsmith’ s “ Citizen of the World.” II. As A . If we are “ strangers and sojourners on earth,” then-- 1. Our better portion and grander heritage and home are in heaven. Like the patriarchs, we should “ look for a city whose maker is God!” and, like the apostles, should rejoice to think that presently we shall be “ absent from the body and present with the Lord.” 2. Strangers and foreigners think ever and most tenderly of their distant native lands. Of the dear doors that will open, and the loved voices that will welcome them, when, having accomplished the ends of their brief sojourn in those stranger-scenes, they cross the ocean, and cast anchor in distant harbours, and go ashore to their own cities. And herein they should be our models. Good as Christian life may be on the earth, yet there are better things in heaven. (The Preacher’ s Monthly.)The believer and the world; or, Abraham the stranger and sojourner We shall attempt the task of analysing the relations which Abraham sustained to his heathen neighbours. We perceive at once that they were those of entire friendliness, but of absolute separation. We shall follow, therefore, this simple division of the subject of this chapter. I. HIS . Mark you, not his “ friendship.” Let it not be implied that there was any agreement of his principles with theirs, any community of interests between them, or any sympathy in character. He was indeed their friend, but he was not their fellow, and in his friendship there was no fellowship whatsoever. Their life was abhorrent to him. Their practices were such as gave him the greatest pain. The neighbours of Abraham were cruel, covetous, and licentious beyond the very conception of the vast majority who live in Christian lands to-day. But Abraham never ceased to be on friendly terms with them. He never manifested towards them an amicable disposition, treated them with noticeable courtesy and did them signal favours. But Abraham always kept the peace, and never made an enemy among them all. Some of the stories are exceedingly beautiful, as illustrating the existing friendliness. Look, for example, at that of the covenant between Abimelech and Abraham. The feelings which neighbouring chiefs entertained toward Abraham is nowhere better shown than at the time of the sack of Sodom and the capture of Lot and his family. But this was not all. His magnanimity took a higher form and his friendliness was of nobler nature than could possibly have been displayed in any affair of temporal character. Those heathen lay upon his heart. No one ever pleaded for guilty men as Abraham did--save only their Divine Saviour. A praying friend is the best friend, and such was Abraham! II. Is it possible, then, for one who shows such friendliness to the ungodly, to be also , from them? Yes, Abraham made it plain: so plain that it was clear, not only in his own secret soul--as is so often the case; but clear also to all among whom he sojourned. They would have been glad to have had him identify himself with them. But he would not do so. Nearly seventy years he lived among them; but he was not of them. He was a “ confederate” only, never a “ compatriot” ; a sojourner, never a citizen. As his separation from these sinners is the important thing for us to study, note the following particulars wherein it was manifested. Beginning with the simpler, observe that it appeared-- 1. In the food which he ate. A trifling thing, you say, but nothing is trifling whereby the holy is set apart from the unholy. Leaven is produced by fermentation, and fermentation is a species of corruption. Therefore Abraham would have none of it. So, when the three angels appeared to him as he sat in his tent door (Genesis 18:1-5)he was ready to entertain them, and offered at once to “ fetch them a morsel of bread” for their “ comfort.” Ah! it is worth our while to remember that in just such trifles there is a vast difference between the clean and the unclean. As some one has so wisely said, it is by trifles that we reach perfection, and perfection is no trifle. 2. In his dwelling. It was a tent, which could be easily moved from place to place. Had Abraham ever built a house, the whole meaning of his outward life would have been destroyed. It would have indicated that he had come to stay, and have rendered ridiculous his declaration, “ I am a sojourner with you.” 3. In his private business. His avocation was in keeping with his mission, and his covenant relations to his God. He did not mingle with the ungodly multitudes. The cities, with the glare and glitter of their iniquitous life, had no attraction for him. Lot became covetous of their wealth, ambitious for their preferment, and settled in Sodom; but Lot was not a party to the everlasting covenant--not a “ church-member.” 4. In his business transactions. He must needs have dealings with men of the world; but he so dealt with them as to emphasize his separateness. He became rich, but he never manifested any undue haste to be rich, nor took any “ short cut” to fortune. Observe several illustrations. What a noble spirit he manifested in the dissolution of the partnership existing between himself and Lot. But his principles are more plain, if possible, in his transaction with Ephron, the Hittite (Genesis 23:1-20.). The custom of the country was not the law of his life. He was the only man in all the land who conducted his business in this way. 5. Once more: his separation from the world appears in his conquest of the world. Though Abraham was a man of peace, as we have seen, yet it seems most appropriate that once, at least, in his long life, he should have exhibited his peculiar power over the men and agencies of this world. It was spiritual power for physical ends--something of which the world as yet knows little. Chedorlaomer and his allies had sacked Sodom, and were hastening away with the spoils and captives. (D. R. Breed, D. D.). Genesis 24:1-9 Thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: but thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac Abraham’ s provision for the marriage of his son I. HUMAN . 1. He accepts the fact that his time for making such a provision is short (Genesis 24:1). 2. He is careful about the family from whence his son’ s wife is to spring (Genesis 24:3). 3. He relies upon human faithfulness. II. FAITH. 1. He gratefully recognizes the hand of God in all his past life (Genesis 24:1). 2. He recognizes the supreme control of God over all things. 3. He acts upon the known will of God. 4. While he trusts in human faithfulness, he recognizes the importance of binding men by a sense of religious fear and duty (Genesis 24:3; Genesis 24:9). (T. H. Leale.)Isaac’ s marriage I. THE OF THE BRIDE. Abraham gave this command-- 1. Because the Canaanites differed from Isaac in their taste. They were steeped in vile sins and disgusting depravity. 2. Because a bad influence might be exerted on Isaac’ s mind. 3. Because the Canaanites were to be destroyed. II. THE MEANS TO ENSURE SUCCESS. 1. Human instrumentality. 2. Trust in God. 3. Self-renunciation. III. THE SPIRIT IN WHICH THIS WAS . 1. In a modest spirit (Genesis 24:65). 2. In a confident spirit (Genesis 24:58). 3. In a loving spirit (Genesis 24:67). (Homilist.)How Isaac got his wife I. THE CAREFUL FATHER. 1. Abraham’ s godliness (Genesis 24:3). 2. Abraham’ s steadfast faith in God’ s promises and God’ s providence (Genesis 24:7-8). 3. Abraham’ s prudent precautions. II. THE SERVANT. 1. His prayer. 2. His patience. 3. His praise, 4. His prudence. III. THE WISHED-FOR WIFE. 1. Her beauty. 2. Her graciousness. 3. Her energy. 4. Her resoluteness. IV. THE ISSUE. 1. What Abraham desired. 2. What Eliezer prayed for. 3. What Isaac wanted. (W. S. Smith, B. D.)Abraham’ s conduct in this matter In this domestic concern of Abraham we see several of the most prominent features of his character. 1. His decided aversion to idolatry (Genesis 24:3). Had Abraham then contracted a prejudice against his neighbours? This does not appear by what occurred between them in the last chapter. He does not complain of their treatment of him, but of his God. He has no objection to an exchange of civilities with them; but to take their daughters in marriage was a sure way to corrupt his own family. The great design of God in giving the land to Abraham’ s posterity was the eventual overthrow of idolatry, and the establishment of His true worship on earth. To what purpose, then, was he called from amongst Chaldean idolaters, if his son join affinity with those of Canaan? 2. His godliness. There does not appear in all this concern the least taint of worldly policy, or any of those motives which usually govern men in the settlement of their children. No mention is made of riches, or honours, or natural accomplishments; but merely of what related to God. Let not the woman be a daughter of Canaan, but of the family of Nahor, who had forsaken Chaldean idolatry, and with Milcah his wife had settled in Haran, and who was a worshipper of the true God. 3. His faith and obedience. The servant being about to bind himself by oath, is tenderly concerned he should engage in more than he should be able to accomplish. “ Peradventure,” saith he, “ the woman will not follow me into this land: must I needs bring thy son again into the land whence thou camest?” No; as Isaac must not marry a daughter of Canaan, neither must he leave Canaan to humour a daughter of Haran; for though Canaan!’ daughters are to be shunned, yet Canaan itself is to be chosen as the Lord’ s inheritance bestowed on the promised seed. Nor do these supposed difficulties at all deter Abraham; “ The Lord God of heaven,” saith he, “ who took me from my father’ s house, and from the land of my kindred, and who spake unto me, and sware unto me, saying, Unto thy seed will I give this land, He shall send His angel before thee, and thou shalt take a wife unto my son from thence.” (A. Fuller.)A worthy servant Melancthon’ s friends were astonished at his liberality, and wondered how, with his small means, he could afford to give so much in charity. It is said to have been principally owing to the care and good management of an excellent and faithful servant named John, a native of Sweden. The whole duty of provisioning the family was entrusted to this domestic, whose care, assiduity, and prudence amply justified the unbounded confidence reposed in him. He made the concerns of the family his own, avoiding all needless expenditure, and watching with a jealous eye his master’ s property. He was also the first instructor of the children during their infancy. John grew old in his master’ s service, and expired in his house amidst the affectionate regrets of the whole family. Melancthon invited the students of the university to attend the funeral of his faithful servant, delivered an oration over his grave, and composed a Latin epitaph for his tombstone. A sympathetic servant They that are in power should be extremely cautious to commit the execution of their plans, not only to those who are able, but to those who are willing. As servants and instruments it is their duty to do their best, but their employers are never so sure of them as when their duty is also their pleasure. To commit the execution of a purpose to one who disapproves of the plan of it is to employ but one-third of the man; his heart and his head are against you, you have commanded only his hands. (Colton.)A marriage contracted in the Lord I. Abraham, in this matter, is evidently guided by a higher wisdom than his own; although he is left apparently to consult and act for himself. Both Abraham and his servant regard the transaction in which they are now engaged as essentially connected with the covenant of which Isaac, or rather Isaac’ s seed, was to be the heir. They look upon the arrangement of this marriage as an important step in the way of the fulfilment of the covenant. And hence, by an appeal to the covenant and to its seal, they hallow it. II. Such being the spirit in which this commission is given by the aged patriarch, and undertaken by his confidential servant--the execution of it is in entire harmony with its commencement. The preparation for the journey is simple; the execution of it is safe. He forms his plan of conduct--the most expedient and most likely to be successful that could well bedevised. He spreads it out before God. And he humbly seeks Divine countenance and co-operation. III. It is a striking and singular thing that now presents itself. The incident at the well, &c. IV. The preliminaries of this affair having passed off so auspiciously--so manifestly, as all the parties concerned acknowledge, under the immediate and supernatural providence of God--the negotiation proceeds happily to its issue, and the marriage-treaty is simply and satisfactorily concluded. V. Thus, as to all that is essential to it, the treaty of marriage is fully ratified, according to all the usages of Eastern hospitality, and in a sense, too, with all the munificence of princely state. It is now merely a question of time and circumstance--as to when and how the treaty is to be carried out. VI. And now the strange embassy is well ended. The journey back to Canaan is without adventure or interruption. The caravan, with its attendant camels and bands of servants, is drawing near to the place where Abraham’ s tents are pitched. What tumultuous thoughts are filling the bosom of the young stranger! Her venerable friend is not unmoved himself. The first glimpse of his master’ s encampment, in the distance afar off, stirs his soul to its warmest depths. He has right joyous news to impart to the aged pilgrim; he has a gracious daughter to present to him. And that daughter--may she not well be agitated as she approaches the unknown scene of the great crisis of her life, in profoundest darkness as to what the colour of that life is to be? What a meeting on that calm summer’ s night! It is faith meeting faith--faith venturous and bold, meeting faith meditative and meek! (R. S. Candlish, D. D.)A bride for the heir On the mother’ s funeral there followed, after an interval, the wedding of her son. The sequence is according to nature. As one generation goes, the next succeeds; and life is made up of just such contrasts. There was no unseemly haste. With that leisurely disregard for time which characterized the age, three whole years were given to mourning. A connection can be traced, notwithstanding, between the funeral and the marriage. For one thing, the loss of his wife must have warned Abraham of the passing away of his own generation, and recalled him to the duty of providing for the permanence of the chosen line. Already Isaac was verging on the age of forty; yet he does not appear of his own accord to have contemplated marriage or taken any steps towards it. His placid and inactive temper seemed likely to cling to memories of the past rather than provide for the future. One can well believe how tender must have been Sarah’ s affection for a son long waited for, divinely bestowed, and worthy of her love. With not less warmth did the son return his mother’ s fondness. As the months grew into years, his grief for her loss seems to have grown more settled. There came to be some risk of its sapping the healthy vitality of his manhood. For Isaac’ s own sake, it was time to rouse him by a fresh interest, and fill up the blank over which he was disposed to brood. (J. O. Dykes, D. D.) Genesis 24:10-14 And the servant . . . departed.The embassy of Abraham’ s servant I. HE USES ALL HUMAN MEANS OF SUCCESS. II. HE EXPECTS DIVINE HELP. 1. His prayer to God for success (Genesis 24:12). 2. Prayer for special Divine guidance (Genesis 24:13-14). 3. Prayer for what was good in itself. (1) He looks for the best qualities in the bride. She was to be amiable, modest, kind--all qualities of the heart, and without which all other endowments were vain. (2) He desires the Divine confirmation of his choice. (T. H. Leale.)The mission of Abraham’ s servant I. THE MISSION. 1. This delicate mission was delegated to a servant, because Isaac was too inexperienced to go himself; but the choice was left to God. 2. Observe the touching confidence between master and servant. 3. The servant was enjoined by oath. Allowable in Judaism; but Christ says, “ Swear not at all.” The word of a Christian is to be so true that no oath could add to its security. II. THE OF THE MISSION. 1. The servant’ s expectation of Divine help. 2. The principle on which the selection was made. The qualities required were amiability, sincerity, modesty. III. REBEKAH’ S ARRIVAL. 1. She found Isaac engaged in prayer and meditation; two things from which we have sadly fallen. 2. As soon as Rebekah knew her husband was coming, she veiled herself. And this, brethren, is what we so much want; I know it to be the bane of domestic life, the want of modesty and delicacy; without Rebekah’ s veil affection becomes alienated, and often turns to hatred; love, to be constant, must be kept pure. (F. W. Robertson, M. A.)Eliezer’ s mission, journey, and suit I. ELIEZER’ S MISSION. 1. Representative. 2. Delicate. 3. Important. 4. Successful. II. ELIEZER’ S JOURNEY. 1. His company consisted of the men who went with him, and the ten camels laden with presents, &c. The ten camels were intended, doubtless, not only to express the circumstances and wealth of his master, but also to convey the bride and her personal possessions to her husband. The men needful to look after the camels, and also to protect Eliezer and the presents. 2. His destination. Many days’ journey across a wilderness inhabited by warlike tribes, to the city of Nahor. Great skill required in making a safe journey. 3. His arrival, Rests outside the town, where was a well (11). His reliance on God. Here he offered a prayer (12-14). God heard the prayer and conducted to the spot a damsel who in all things fulfilled Abraham’ s desire 4. and his own wish (14). III. ELIEZER’ S SUIT. 1. The approach of Rebekah. Her coming providentially ordered in answer to prayer. Though beautiful (16), she seems not to have been vain. And whatever the circumstances of her family, she conformed to the primitive habits of the people. Went to draw water for household purposes. 2. The request of Eliezer. Putting her to the test. Was the sign to be fulfilled by her? She cheerfully complied. Told the story of her kindred. 3. The presents. Such as a bride might expect to receive. Her acceptance of them promised a favourable compliance with the suit. 4. Eliezer’ s gratitude to God. He worshipped (26). Learn: 1. Faithful servants a great blessing in households. 2. All undertakings should be conducted in the fear of God. 3. God gives “ journeying mercies” to the faithful. 4. God is to be praised for all our successes. (J. C. Gray.)Lessons 1. Faithfulness in making vows will be diligent in the performing them. 2. Prudence will teach men to suit provisions unto undertakings (verse10). 3. Providence makes stops to creatures where it hath more to discover to them. 4. It is better staying in the field by a little water with God, than to go into cities without Him. 5. Rest for man and beast is but reasonable after labour and travel. 6. Honest labours become the greatest ladies even in household affairs; it was an honour among the saints of old (Genesis 24:11). (G. Hughes, B. D.)Good speed for the day Matthew Henry wrote: “ I forgot, when I began my work to-day, explicitly and expressly to seek help from God, and the chariot-wheels have driven heavily. God forgive my omissions, and keep me in the way of duty.” I pray Thee send me good speed The prayer of Abraham’ s servant beside the well at Nahor We have here-- I. PRAYER IN ITS NATURE. II. PRAYER IN ITS PLACE. III. PRAYER WITH ITS NEEDFUL . He puts himself “ in the way.” IV. PRAYER, WITH ITS FITTING SEQUEL. Praise (Genesis 24:27). (J. F.Poulter, B. A.)An admirable prayer Truly he had not lived with Abraham in vain! Observe-- 1. The character under which he addresses the great Supreme: “ Oh, Jehovah, God of my master Abraham.” He well knew that Jehovah had entered into covenant with Abraham, and had given him exceeding great and precious promises. By approaching Him as a God in covenant, he would find matter for faith to lay hold upon; every promise to Abraham would thus furnish a plea, and turn to a good account. Surely this may direct us in our approaches to a throne of grace, to make mention of a greater than Abraham, with whom also God is in covenant, and for whose sake the greatest of all blessings may be expected. The God and Father of our Lord Jesus Christ is to us what the God of Abraham was to Eliezer; and in the name of our Redeemer we may pray and hope for everything that is great and good. 2. The limitation of the prayer to the present time: “ Send me good speed this day.” We may in a general way ask for grace for our whole lives; but our duty is more especially to seek direction at the time we want it. Our Lord teaches us to pray for daily bread as the day occurs. 3. The sign which he presumed to ask for; that the damsel to whom he should say so and so, and who should make such and such answers, should be the person whom the Lord had appointed for his servant Isaac. In this he might be under extraordinary influence, and his conduct therefore afford no example to us. The sign he asked, however, was such as would manifest the qualifications which he desired and expected to find in a companion who should be worthy of his master’ s son; namely, industry, courtesy, and kindness to strangers. 4. The faith in which the prayer was offered. He speaks all along under a full persuasion that the providence of God extended to the minutest events, to the free actions of creatures, and even to their behaviour, of which at the time they are scarcely conscious. His words are also full of humble confidence that God would direct him in a matter of so much consequence to his Church in all future ages. (A. Fuller.)Lessons 1. In hard undertakings it is best to call in God by prayer upon man’ s endeavours. He helps to purpose. 2. God in His being, power, grace, and covenant with his, is to be conceived by petitioners in their address by prayer to Him. 3. Good success in events desired, depend only upon God. 4. The success of faithful servants is mercy to their masters, which they should desire. 5. It is likely to prove best when matters are committed by masters to the care of praying servants. 6. God doth indulge sometimes visible signs to be asked, to assure His favour to His own. 7. It becomes man to wait when he desires God to appear. 8. In desiring any visible sign of God’ s respect, God must not be limited. 9. God doth appoint and determine wives eminently, for His own specially. 10. Ingenuity and courtesy to strangers is a good guess for one to make a good wife. 11. Observation of God’ s mercies unto faith and prayer is the true use of His signal manifestations. So did Abraham’ s servant. (G. Hughes, D. D.)The sign sought by Abraham’ s servant It is important to observe in what sense and to what extent this capable servant asked a sign. He did not ask for a bare, intrinsically insignificant sign. He might have done so. He might have proposed as a test, let her who stumbles on the first step of the well be the designed wife of Isaac; or, Let her who comes with a certain-coloured flower in her hand--or so forth. But the sign he chose was significant, because dependent on the character of the girl herself; a sign which must reveal her good-heartedness and readiness to oblige and courteous activity in the entertainment of strangers--in fact, the outstanding Eastern virtue. So that he really acted very much as Isaac himself must have done. He would make no approach to any one whose appearance repelled him; and when satisfied in this particular, he would test her disposition. And of course it was these qualities of Rebekah which afterwards caused Isaac to feel that this was the wife God had designed for him. It was not by any arbitrary sign that he or any man could come to know who was the suitable wife for him, but only by the love she aroused within him. God has given this feeling to direct choice in marriage; and where this is wanting, nothing else whatever, no matter how astoundingly providential it seems, ought to persuade a man that such and such a person is designed to be his wife. (M. Dods, D. D.)A sign of duty If you are at present engaged in something that is to your own conscience doubtful, and if you are not hiding this from God, but would very willingly, so far as you know your own mind, do in the matter which He pleases--if no further light is coming to you, and you feel a growing inclination to put it to God in this way: “ Grant, O Lord, that something may happen by which I may know Thy mind in this matter” --this is asking from God a kind of help which He is very ready to give, often leading men to clearer views of duty by events which happen within their knowledge, and which, having no special significance to persons whose minds are differently occupied, are yet most instructive to those who are waiting for light on some particular point. The danger is not here, but in fixing God down to the special thing which shall happen as a sign between Him and you; which, when it happens, gives no fresh light on the subject, leaves your mind still morally undecided, but only binds you, by an arbitrary bargain of your own, to follow one course rather than another. This matter that you would so summarily dispose of may be the very thread of your life which God means to test you by; this state of indecision which you would evade, God may mean to continue until your moral character grows strong enough to rise above it to the right decision. (M. Dods, D. D.) Genesis 24:15-31 And it came to pass, before he had done speaking, that, behold, Rebekah came out The finger of Providence in the appointment of a bride for Isaac I. IN THE PROMPT AND ANSWER GIVEN TO HIS PRAYER. The maiden appeared on the scene which he had pictured to his mind’ s eye, and displayed all the qualities which he had looked for in a bride for Isaac. She was civil and courteous, open and sincere, kind, simple, and unaffected. II. IN THE CONTROL OF . III. IN THE MADE UPON THE STEWARD HIMSELF. 1. He pauses to see whether Divine Providence is still leading on (Genesis 24:21). 2. He acts upon the favours of Providence already received (Genesis 24:22). 3. He engages in an act of praise (Genesis 24:26-27). IV. IN THE OF GOD BY ALL (Genesis 24:27-28; Genesis 24:31). (T. H.Leale.)The advantages of being found in the path of duty I. THE OF GOD LEAD US TO EXPECT HIS IN THE PATH OF DUTY. II. BY THE MEANS OF GRACE, WE ENJOY WITH THE PEOPLE OF GOD. We should attend the means of grace too. III. BECAUSE BY THIS WE SHOW TO THE WORLD OUR TO THE CAUSE OF CHRIST, AND SET THEM AN EXAMPLE FOR . IV. ANOTHER ARISING FROM THUS “ BEING IN THE WAY” IS, THAT IT LEADS US OFTEN TO INDULGE IN THE OF IN THE PERFECT AND NEVER-ENDING WORSHIP OF THE BEFORE THE THRONE ABOVE. (Essex Remembrancer.)Lessons 1. God sometimes answers His in the instant of prayer. 2. Providence orders motions for time and place in fitting persons for marriage according to His will. 3. The fittest wives and husbands are such who are the answer of prayer. 4. Goodness of family, honesty of calling, comeliness of person, purity of conversation, industry in labour, concur sweetly to make a good consort (Genesis 24:15-16). 5. After praying to God, there must be acting by man to find God’ s answer. 6. Humble addresses become strangers in desiring courtesies as answers from God’ s mercy (Genesis 24:17). 7. Ingenuity is quick and active in doing courtesy unto strangers. 8. Much kindness sometimes is shown in giving but a little water (Genesis 24:18). 9. Ingenuous spirits are free to do good to beasts as well as men (Genesis 24:19). 10. It is a sweet disposition to satisfy man and beast until they be full. 11. Providence makes good the signs He gives to His to the uttermost (Genesis 24:20). 12. Wonderful are God’ s providences many times in answering prayer, and so to be admired. 13. A silent and serious consideration there should be about the rare events of God’ s providence. 14. The knowledge of God’ s mind in all providences is to be laboured after for man’ s duty and God’ s glory (Genesis 24:21). (G. Hughes, B. D.)Lessons 1. Ingenuous spirits perform what kindness they do offer. 2. Courtesies being finished, it is time to prepare for thanks. 3. Ornaments best suit with them that are of pure minds and ingenuous conversations. 4. Gifts are not unlawful, being justly bestowed in gratefulness, and in pursuance of lawful desires (Genesis 24:22). 5. Prudence finds out by queries such as are appointed unto marriage by God’ s providence. 6. Inquiry for a night’ s lodging may conduce under Providence to further great affairs (Genesis 24:23). 7. Providence ordereth the desired answer concerning persons sought for to them whom God sends. 8. Answers of abundant provision God maketh unto strangers sent about His business. All suits well (Genesis 24:24-25). 9. Whatever answers of good men have from creatures, they should produce worship to God (Genesis 24:26). 10. Gracious hearts bless God by praising when He blesseth them by prospering. 11. Good servants bless God for mercy and truth to their masters as for guidance to themselves. 12. Though angels minister to us, God alone must have the glory of all good events (Genesis 24:27). 13. In such returns God speeds instruments to further on His own designs of good to His servants (Genesis 24:28). (G. Hughes, B. D.)Children to be brought up to all honest employments The patriarchs of old were principal men and princes in their generations, yet their tender daughters were brought up in doing household business. Rebekah went, with her pitcher on her shoulders, to give drink to her father’ s camels; and the seven daughters of the Priest of Midian accustomed themselves to draw water and fill the troughs to water their father’ s sheep; and some say--how true is uncertain-that Christ Himself wrought as a carpenter at His father’ s trade. Such was the harmless simplicity of those days, and such was the obedience of children, that even she that was appointed to be the mother of patriarchs, prophets, and kings, refused not to set her hand to ordinary employments. But how is the case altered in these days of ours! Our delicate damsels are ready to urge Rebekah’ s example for the wearing of bracelets and jewels about their necks, but they will not hear of Rebekah’ s carrying the pitcher upon her shoulders; they would be clothed like the lilies of the field, but they cannot endure to spin nor work at all; so that, whereas Solomon’ s good housewife laid her hands to the wheel, they, for want of taking pains--especially if once married--set all upon wheels, and, while they do nothing, they undo themselves and bring all to nothing. (J. Spencer.)Golden trinkets for presents Golden trinkets were abundantly used among most of the Asiatic nations from early times; and those which Abraham’ s servant offered to Rebekah (Genesis 24:22) belong to the most common ornaments. The nose-ring, chiefly, though not exclusively, worn by men, and applied by American tribes also, is inserted in the cartilage of the nose, either in the middle or in one side; it is often of considerable size, reaches generally beneath the mouth, and not always contributes to enhance the beauty of the face. It is here stated as having the weight of a beka, which is half a shekel, or a Greek drachm. The nose-rings worn at present by the Oriental women are often of ivory, or of gold; they are hollow, to render them less inconveniently heavy, and sometimes set with jewels--mostly a ruby between two pearls. Bracelets are such favourite ornaments with Oriental ladies, that they are not only worn by them in an unusual quantity, but are promised by Mohammed among the rewards of piety. Sometimes the whole arm, from the wrist of the hand to the elbow, is covered with them; sometimes two or more are worn, one above the other; and they are not unfrequently so heavy that they almost appear to be a burden to the fair owners. Two of them are here stated to have weighed ten shekels of gold--certainly a liberal present. Men also liked to adorn their wrist or upper arm with bracelets. On the Assyrian sculptures scarcely any person of wealth or station, or even any deity, appears without them. They were generally worn on one arm, and sometimes on both. Those who were unable to purchase gold or silver bracelets, contented themselves with procuring them of copper, ivory, horn, or glass. They were not always made with great skill or taste; they had not in all cases a lock, and often consisted merely of a large broad ring, through which the wearer forced the hand. The Egyptian bracelets, however, are in many instances not without elegance; and those represented on the Assyrian monuments, or found in the excavations of Mesopotamia, are scarcely inferior to them either in taste or in costliness. (M. M. Malisch, Ph. D.)Blessed be the Lord God The servant’ s thanksgiving 1. The piety of it. He does not ascribe his success to chance or fortune, but to God. Moreover, he adores God by His covenant name as the Redeemer. 2. The confidence of it. (1) Founded upon God’ s dealings in the past. He had never failed in His mercy and His truth to Abraham. Therefore He might be thanked for the past with that confidence which is encouraged to hope much for the future. It is safe to trust Divine mercy and truth. (2) Founded upon a consciousness of his own integrity. Genesis 24:27I being in the way, the Lord led me to the house of my master’ s brethren Home coming Where did this man want to go? To “ the house of his master’ s brethren.” Then he had a master! We all have. No one is his own master. There are two great masters--Jesus and Satan. Can we serve both? No; for they work against one another. The one pulls up what the other plants, and plants what the other pulls up; and no one can serve two masters whose ways are so contrary. Which is your master? If it is not Jesus, it must be Satan. A master you must have; oh, let it be Jesus I This master has many brothers. “ I being in the way, the Lord led me to the house of my master’ s brethren.” A rich little boy was boasting one day to a poor little boy about his, great relatives, and said at last, “ My uncle is a lord.” “ So is my brother,” said the poor boy. “ Your brother a lord!” said the other, scornfully; “ pray, what is he called?” “ He is called the Lord Jesus,” was the answer. Yes; Jesus is the Brother of every one who has the same spirit, the same heart, that He has. You can be His brother, or His sister; and oh! is it not grand to think that our elder Brother is the King of earth and heaven! These brothers of Jesus have a house. “ The Lord led me to the house of my master’ s brethren.” Where is that house? It is the church. Every church is a house of the Master’ s brethren; and if you are in the Lord’ s way, you will most surely be led there very often. Yes, but they do not stay there always. There is another, a greater house and a finer one, into which they are led by and by. It is like this: When people are invited to go to the palace and be presented to the queen, they come up from all parts of the country and from beyond the seas; but they do not go straight to the palace. No; they first take up their abode in some house in the city, and there they wait till the day comes when they are to be presented to the queen, and then they leave the house they stayed in for the time, and go into the palace and see the queen. It is the same with the Master’ s brethren--with the Lord’ s brothers; they wait first in the earthly house of God, andthen, when the time comes, one after another is called to go and see the King--and the King is Jesus! They find, as Joseph’ s brothers found, that He is their very own Brother who has all the power! How did this man the text speaks of get to the house of his master’ s brethren? It was by putting himself in the way. “ I being in the way.” That is the great thing, to get into the way. If I want to find out the road that leads to a distant place, I look up the map, and make inquiries as to whether there is a ferry at this river or a bridge at that, and so try to find out all I can about the road. But does that bring me any nearer to the place I want to go to? No; I am just as far from it as ever. There is but one way I ever can get there, and that is by putting myself on the road and going forward! It is the same with the way to the Master’ s house on high. The Bible is the map, and it shows us all we need to learn about the way. But we must do something more than study the map; we must go on the way ourselves. What is the way? It is doing what the Bible tells us; it is loving Jesus, and trusting Jesus, and doing things for His sake. It is trying to look on things as Jesus would look on them, and trying to do things as Jesus would do them. That is getting on the way. The way to Jesus is trying to be like Jesus. But how did this man keep the way? You know, many get on the right road at the first, but afterwards, when they come to cross-roads, and roads that lead out of roads, they often go astray. How did this man keep the right way? Because the Lord led him! “ I being in the way, the Lord feel me.” Yes; and when we are on the way to the house of the Master’ s brethren, the Lord Himself goes with us, and leads us. We may not see Him, but He sees us. How does He lead us? Oh, in a thousand different fashions! When you do wrong, is not there something inside you that tells you you have done wrong? That is the Lord trying to lead you right. It is the Lord who whispers in your heart sometimes, saying, “ Do not do that!” or, “ Do not go there, it is wrong!” or, “ Do this!” or, “ Go there, that is right!” He is then leading you. And so this man got to the house of his master’ s brethren; and so will you, by putting yourself in the way--the way of love to Jesus, the way of trusting Him and praying to Him. Do this, and the Lord will lead you, step by step, till He brings you to the house of many mansions. (J. Reid Howatt.) Genesis 24:31 Come in, thou blessed of the Lord Confession of Christ; or, persuasives to church fellowship As Laban said “ I have prepared the house,” so Christ has ordained the Church and provided it with all things necessary for the refreshment, repose, and invigoration of His people. As Abraham’ s servant was invited to enter, so the ministers and stewards of God’ s word, and all the members of His Church, should bless those whom the Lord has blessed, and affectionately invite them to participate in all the privileges of the Lord’ s house. I. WHO ARE THE BLESSED OF THE LORD? The Lord Jesus answered our question in the very first sentences of His great sermon on the mount. “ He opened His mouth and taught them, saying, ‘ Blessed are the poor in spirit.’” The Lord also said, “ Blessed are they that mourn.” The Lord also said, “ Blessed are they which do hunger and thirst after righteousness.” These are “ blessed of the Lord.” II. Let us inquire WHY THOSE WHO ARE “ BLESSED OF THE LORD” SHOULD ACCEPT THE of the Church to “ come in,” by personal confession of Christ. 1. The Lord commands it (Matthew 10:32-33; Mark 8:38). 2. The Church solicits it. A Christian who never confesses Christ and who holds aloof from fellowship with the Church, might as well not exist, so far as the interests of the Church are concerned. 3. The world needs it. The stronger the Church the more potent is the influence at work for the world’ s good. 4. Your own spiritual welfare requires it. The value of association is recognized in other things. And thus church fellowship is useful in strengthening the convictions of those who share in a common faith and love towards Christ. An additional safeguard is thus furnished in seasons of temptation. III. Let us now examine SOME OF THE EXCUSES adduced by those who, though “ blessed of the Lord,” yet “ stand without.” Some are ashamed of Christ, and shrink from the ridicule or enmity which confession might bring upon them. But these are not “ blessed of the Lord,” for He says to them: “ He that is ashamed of Me, of him shall the Son of Man be ashamed.” Some keep outside that they may be free from the restraints of membership, and have more liberty for sin, or at least for folly. Others keep outside because they resolve to postpone repentance. But why do any who really trust in Jesus and who desire to love and obey Him “ stand without” ? They are hindered by unscriptural obstacles, erroneous opinions, or misapplied humility. (Newman Hall, LL. B.)The blessed of the Lord I. WHAT IT IS THAT REAL IN THE SIGHT OF GOD. It is being blessed of the Lord. II. WHO ARE THEY THAT MAY BE SAID TO RE BLESSED? 1. They who are justified in the sight of God. 2. Those who are sanctified by the Holy Spirit. III. IN WHAT RESPECT AWE THEY BLESSED? 1. In their souls. 2. In their trials and sorrows. 3. In their mercies and prosperity. 4. In their labours. 5. In their relationship. 6. Throughout all eternity. IV. And those, in the next place, who are thus blessed of the Lord, may TEST THE REALITY of their having that benediction by what they do for, or distribute amongst others, to whom the knowledge of that blessing has long been strange. He who is most blessed of God is always the greatest blessing to those that are about him. The greatest receiver of spiritual things is always the greatest giver; and the more he gives the more he gets, till he learns, by blessed and practical experience, “ it is more blessed to give than to receive.” (J. Cumming, D. D.) Genesis 24:32-49 Led me in the right way to take my master’ s brother’ s daughter unto his son The marriage treaty I. ITS ELEMENT. 1. The sense of instant duty. 2. A recognition of God’ s gracious dealings. 3. A solemn sense of responsibility. (1) To man. (2) To God. II. ITS ELEMENT. The steward gives an account of Abraham’ s wealth and position (Genesis 24:35). He knew that the parents of this well-bred damsel would never consent to give their daughter to a man of mean circumstances and living one hundred miles away, nor to one of ignoble or degraded family. He takes care, therefore, to state that his master is rich, and that the bride would have a suitable home and congenial society. Still, with that pious feeling which marked him hitherto, he takes equal care to note that the riches of his master were righteously gotten. “ The Lord hath blessed my master greatly” (Genesis 24:35). He also gave suitable presents (Genesis 24:47). He treats her as one who is to enter such a distinguished family. In all this transaction the religious and the economic elements are mixed in due proportion. The men who most believed in the supernatural, and who had most abundant witness of it, were the men who used the most care in the employment of common prudence and skill. This man does not blindly rely upon miracles alone, but uses human means and proprieties to their proper extent and trusts for the blessing of God. (T H. Leale.)Divine guidance I. DIVINE . God’ s gracious way of saving sinners is a “ right way.” II. THE OF THE GUIDE. III. THE OF THE GUIDED MAN. (J. Irons.)Lessons 1. Fidelity makes servants own and honour their masters in performing their trust, especially in the Church (Genesis 24:34). 2. Pious souls know and acknowledge God to be the only author of the prosperity of His servants. 3. Prosperity of believers is God’ s blessing. This maketh rich and adds no sorrow (Proverbs 10:22). 4. God is not strained towards His in outward things, when they are good for them. 5. Greatness of estate and honour sometimes God uniteth unto godliness. So it was here with Abraham (Genesis 24:35). 6. God’ s miracles should be related when they make to His praise, and His people’ s good. So doth he. 7. The heir of promise may be the heir of all things here below. So Isaac. So eminently Christ was. 8. It is but rational in seeking marriage to declare the state in measure which God hath given (Genesis 24:36). (G. Hughes, B. D.) Genesis 24:55 Abide with us a few days Delay is dangerous We shall not have anything more to do with Laban to-night, than to use his desire to retain his good sister Rebekah as an illustration of the way in which this wicked world endeavours to meet the invitations of the gospel, by trying to retain the awakened sinner a little longer in its grasp. Satan’ s last counsel to his servants seems to have been, “ Do not openly oppose the gospel; give way to it, but suggest delay.” I. I want to draw your attention, first of all, to THE WORLD’ S PRETEXT FOR THIS DELAY. I stand knocking to-night at the world’ s door, and I say, “ There is a young heart here I want for Christ” ; the world replies, “ All right, you shall have it one of these days, but there is time enough yet.” I say of another, “ Here is a man whose strength and vigour I want for the Saviour.” “ All right,” says the world, “ do not be in such a fever about it; we are all agreed with you; we all think as you do that religion is important, but wait awhile, put it off, take time, tarry a little; there is no cause for all this hurry and this fuss.” Then the world says, “ O stop a little longer; we should like these young people to know something about life.” Well, but, base world, what dost thou mean by that? What hast thou to do with life? We, too, want the young people to know something about life: but what is life? Why true life is to be found only in the followers of Christ, in Whom is life. “ Ah! then,” says the world, putting on its best smiles, “ it is all very well for you to talk, but we do not want our young people to give up all their pleasure.” And what hast thou to do with pleasure, thou painted Jezebel? what hast thou to do with happiness, false deluder of souls? II. Shall I tell you now WHAT IS THE DRIFT OR ALL THIS WAITING? Ten days did not seem too long; but they might have been ten days too late. To be too late for ever; yea, one minute too late is an eternity too late! Remember that if thou hast missed of Christ by but the ticking of a clock, thou hast missed of Christ for ever; so that minutes and ticks of clocks may be invested with a very solemn power, if we come to look at them in that light. But what the world means is just this, “ Ah!” says Madam Bubble, “ here is a young person impressed--if we laugh at him it will deepen the impression; but we will say to him, ‘ Come, come; let the impression go for a little while; this is not the fit time; when you have a more convenient season, you can bring it on again.’” Moreover, the world says, “ Well, if they do go at last, yet we will exact from them as long a time of service as we can.” III. Thirdly, having exposed the pretexts of the world, and tried to show its cruel designs, our REAL OBJECT IS TO HAVE OUR HEARERS SAVED, AND TO HAVE THEM SAVED NOW. There were three reasons why Abraham’ s servant wished Rebekah to go with him at once, and these move me to desire your conversion to-night. 1. First, he desired it for his master’ s sake. He knew that Isaac was looking forward to the happy day when he should be married to his chosen bride. And oh! the heart of Jesus is longing after sinners. 2. Abraham’ s servant, too, desired it for his own sake, because he was a faithful steward, and wanted to do his business well. And how we desire your conversion for our sake! It will make us so happy I There is no bliss that can come to the soul of the Christian minister like the bliss of knowing that he has been made the means of bringing some to Christ. 3. But the principal reason that the man wished it was for Rebekah’ s sake. He knew that Isaac would make a good husband to her. And we know that Jesus Christ will make a blessed husband to your souls. He will enrich you with all the treasure of His grace. IV. Now, lastly, WE BELIEVE THAT THIS DESIRE OF OURS IS A VERY ONE, and we think we can prove it without the necessity of entering upon a long argument. It is a snowy day, and some boys have put a few bricks together; they have made a sort of square box of them, and have set one up on edge on a piece of stick, and have scattered under it a few crumbs. Here comes a robin, and he picks up a crumb or two, and while he is picking, down comes the brick! “ I did not wait long,” says the robin, “ but I am caught! I did not wait long, but I cannot get out! I did not wait long, but I have lost my liberty! I did not wait long, but it may be I shall lose my life!” Ah! little robin, thou shalt be a preacher to some here. They have gone a little into sin, and they are inclined to-night to wait a little while. Take care that this is not your song one of these days, “ I did not wait long, but the devil caught me in his trap! I did not wait long, but I waited too long! I did not wait long, but I lost my soul for ever!” God grant that this may not be your lot. (C. H. Spurgeon.) Genesis 24:56 Hinder me not, seeing the Lord hath prospered my way The Christian’ s hindrances The Lord hath prospered our way. He has provided means for our return to Him. He has awakened us from entire carelessness. He has bestowed upon us thus far all the comfort and peace which we have received, and enabled us to do all that we have done for Him. Our past prosperity is an unceasing encouragement to future effort, and may be employed as an answer to every hindrance. Under this view would I adopt the expression of our text. I. It is the entreaty of an awakened sinner returning to the Lord. “ Hinder me not, seeing the Lord hath prospered my way.” A new and living way of salvation invites him. But there are many adversaries. The worldly and careless around him scoff at his fears, and deride his apprehensions. They know not the terrors of an awakened conscience, and they can mock when fear cometh. “ Hinder me not,” the persecuted penitent replies. “ I have seen enough of worldly cheerfulness and mirth. I have seen that the end of that laughter is bitterness. The sorrows of a sinner’ s death-bed I will not try. The portion of the worldly shall not be mine. He offers me forgiveness, and I will embrace it.” II. The words of our text may be the prayer of the new convert to Christ--the Christian who has just experienced the new creating grace of God;“ hinder me not, seeing the Lord hath prospered my way.” The character of God appears to him full of glory, and shining in love. The great salvation which He has offered, seems worthy of all acceptation. His whole heart is arrested and occupied with the objects and excitements of this first love. But there are many hindrances surrounding this infantile state of grace. At one time he meets a sneer from some former companion in folly, at another, a false and unkind construction of the motives by which he is governed in his new determinations. The merely nominal Christian, the cold and carnally minded professor, hates him, as one who assumes a higher standard of religious character than he is pleased with. These various outward trials are severe. III. But hindrances do not disappear, even when men become old in grace. Our text may, therefore, be the petition of the Christian who is established in the faith; “ hinder me not, seeing the Lord hath prospered my way.” Through the whole period of a mortal life, he not only dwells in a laud of enemies, but drags about with himself a weight which is painfully retarding. There arises often around him a cloud of darkness, which hides all his evidences of grace, and conceals the blessed witness which God has given him within himself. Momentary feelings of unbelief intrude themselves into his breast. Occasional coldness and torpidity spreads itself through the members of his spiritual man, threatening permanent paralysis and death. He obtains larger conceptions of the depravity of his own heart; and his soul often sickens over the views which are presented to him, as the Spirit of God carries him still farther into its recesses, and exposes to his observation greater abominations than he has seen before. Then does he exclaim in the language of our text, “ Hinder me not, for the Lord hath prospered my way.” “ Rejoice not against me, O mine enemy, though I fall, yet shall I rise again; and though I sit in darkness, the Lord shall be a light unto me. Sin has been pardoned; God has received, and is able to keep me. I have entered into a covenant with Him, from which I will never shrink, to walk before Him, and to be His for ever.” IV. Lastly, I may consider this as the demand of the faithful minister of the Gospel. “ Hinder me not, seeing the Lord hath prospered my way.” This joy would be vastly increased were there none disposed to hinder his way, and to retard the progress of the word of God. (S. H. Tyng, D. D.) Genesis 24:58 They called Rebekah and said unto her, Wilt thou go with this man?And she said, I will go The success of the marriage treaty I. DUE TO THE OF (Genesis 24:50). II. BY ACTS OF . 1. By acts of worship (Genesis 24:52). 2. By faith and ready obedience (Genesis 24:55; Genesis 24:58). 3. By human benedictions (Genesis 24:60). III. BY A SENSE OF RELIEF (Genesis 24:54). It is the mark of a pious mind when we esteem the commandments of God more than our necessary food. (T. H. Leale.)The soul’ s answer to the Divine summons I. A LESSON TO THOSE WHO CARRY THE SUMMONS OF GOD. 1. Let us saturate our work with prayer. 2. We must also wait upon God for direction. 3. Let us say much in praise of our Master. II. THE SUMMONS ITSELF. Such a call as came to Rebekah is sent to every soul that hears the Gospel. In yonder azure depths lives the great Father God. He has one Son, His only-begotten and well-beloved. He has resolved to choose from amongst men those who as one Church shall constitute His bride for ever. He sends this call to you, not because you are worthy, or wealthy, or beautiful; but because He has so willed in the counsels of His own heart; and He longs that you shall be willing to detach yourself from all that you hold dear. III. How To DEAL WITH THIS SUMMONS. 1. We must find room for it. 2. We must bear witness. 3. We must not procrastinate, or confer with flesh and blood. (F. B.Meyer, B. A.)Rebekah I. HER HOME LIFE. 1. She was fair, chaste, and modest. 2. She was industrious, courteous, and kind. 3. She was deferential and obedient. II. HER . 1. Arranged for by proxy, according to Oriental custom. 2. This match was made in heaven. It was pre-ordained--love at first sight: love all through her life. III. HER . 1. She consents to pass for Isaac’ s sister at the court of Gerar. 2. She is partial to Jacob. 3. She teaches Jacob how to deceive. 4. By the use of deception she secures the blessing for her favourite son. IV. HER SORROW. 1. A divided household--the result of favouritism. 2. Esau’ s marriage with two Canaanitish women. 3. The separation from Jacob: for she never saw him again after his flight to Mesopotamia. V. . 1. The choice of a wife is an appropriate subject of prayer, and worthy of grave deliberation. 2. Is it right for parents to be partial to their children? (Lewis O. Thompson.)Lessons 1. God’ s favour being manifested in His providences, natural and comfortable refreshings may be used. 2. After refreshings needful, return to duty and just employments is beseeming God’ s servants. 3. Sedulity and speed concern faithful servants in their trust committed by their masters to them (Genesis 24:54). 4. Natural affection will not easily part with near and dear relations (Genesis 24:55) 5. God’ s call, if apparent, is reason sufficient to take of the delays of natural desire. 6. Nothing but haste with good speed will content faithful servants entrusted (Genesis 24:56). 7. Answers from creatures may help to know God’ s mind, and so far we are to be consulted (Genesis 24:5, “ Call the damsel and know,” &c.). 8. Children’ s consent as well as parents’ must be had in marriage. 9. God sometimes giveth in answers of His will by moving the hearts of creatures (verse58). 10. Fear of God in any measure will yield to God’ s will when so revealed. 11. Nearest relations must part to give way to the union of marriage. 12. Such dismission of relations should be suitable to the conditions of men (Genesis 24:59). 13. The fear of God will not send away relations from a family without a blessing. 14. Fruitfulness of the womb is a great blessing from God on His people. 15. Tower and prevalency of the Church’ s seed over all enemies is a sweet blessing. 16. All this, even to the vanquishing of the gates of hell, is desirable by God’ s people (Genesis 24:60). 17. Marriage should not be yielded without a blessing, especially in the Church. “ And they blessed her and sent her away.” (G. Hughes, B. D.)A love story I. AN SERVANT. In the early days of the Jews, when a servant loved his master, he sometimes said to him, “ I will not leave thee: I will serve thee all my days.” The master then placed the man-servant against his door-post, and bored his ear through with an awl, as a token that he should serve him for ever. We are not told whether or not Abraham’ s servant had passed through this ceremony, but it is certain that he was one of the most faithful of servants. Now, beloved brethren, you have not to undergo any outward ceremony in order to become a servant of God. There are some who believe that partaking of the Lord’ s Supper, and being baptized, are processes by which we become the Lord’ s people. On the contrary, when we become His servants, we then, because we are servants, do the Lord’ s will in these two matters. Then, if you would become a servant of God, the first process must be an inward desire. “ My child, give Me thine heart,” saith the Lord. The Christian is a servant of the Lord, and, as such, gives up himself, body, spirit, and soul, to do the will of his Heavenly Father. He is a consecrated vessel filled with the Spirit of the Almighty. 1. This servant of Abraham was a trusted one. All that his master had was placed in his keeping. Beloved servants of the Lord, what a blessing I what a privilege! what an enjoyment I to possess the fulness of God! Seek it; pray for it; believe it; and God shall pour His fulness into your being. Then, surely your lives, like the angels of heaven, shall be shrines for the indwelling of love. The providence of God sent across my path some years ago a thief who had been in prison above twenty times, and who had been twice in penal servitude. I could find no work for him here, because he was well known, and therefore I sent him across the ocean to America, but his character followed him, and he was returned to England. At length we obtained work for him out of Manchester; and he turned out to be a faithful servant. One day the manager of the works was removing his goods to a new house, and the mistress--who did not know what the man had been--called him, saying, “ John, this basket contains all our silver; will you please be very careful about it, and carry it to the new house.” I said to the man, “ And what did you do? “ He replied “ When I got outside, I looked into the basket and saw the silver shining. I lifted it up, and it felt very heavy.” “ Well, what did you do then? “ He said, “ I cried, because I was trusted.” Of course, he carried it safely. Brethren, God knows the past sin of our lives, yet He takes us into His service and trusts us with human souls, bidding us to take them to the mansion in heaven. 2. The servant of Abraham was under a special vow. And are not all who are servants of God under a vow to render faithful service? A mother whose son was about to leave her to fight the battles between the Northern and Southern States of America, was called into her bedroom on the morning of his departure. She, weeping upon his neck and kissing him, bade him farewell; and drawing from her finger a ring which she prized exceedingly, she kissed it and placed it upon his finger, saying, “ Promise me, my son, that you will not touch any intoxicating liquors whilst you are away.” And he, looking at the ring, on which was the motto, “ Never forget,” kissed his mother and made the vow. When he joined the army, he manfully resisted the temptations of his comrades; but at length enticed beyond his strength, he went with them to the canteen. Lifting the foaming liquor to his mouth, he saw his mother’ s ring, and his conscience smote him. He dropped the glass upon the table, and rushing out, he prayed to God to forgive him and to help him to keep his promise. On the evening of that day, when the battle was over, he was found wounded and dying with his mother’ s ring pressed to his lips. Brethren, you also have made a vow not only to your parent, but to your God. And if the promise made to our earthly parents has such a power for good over us, how much more the promise we have made to our Heavenly Father! Brethren, will you not keep the vow? Will you not re-resolve it? 3. Abraham’ s servant was a believer. “ O Lord God of my master Abraham.” How sweet it is when the employer can lead the employed to God! 4. Abraham’ s servant believed in the Lord’ s presence. Beloved, our Saviour is not dead. He is here. All who are the Lord’ s servants have the inward testimony that Jesus Christ is a Saviour nigh at hand. 5. He believed in the Lord’ s guidance. If we acknowledge God in all our ways, He has promised to direct our paths. In Abraham’ s servants, we have an example of a man who trusted God. Brethren, trust Him also. Wherever you go your Father is with you; your path may be dark; but your Father holds your hand. The chart of every day’ s journey is before your God, and when you stand in the sunshine of heaven you shall then see that His hand did really direct your course. Go on! 6. This servant judged his errand to be more important than himself. He would not partake of food until he had told the mission on which he was sent. Brethren, we should not consider ourselves more important than the work which Christ has given us to do. Let us pray for grace to be enabled with Paul to say, “ For me to live is” --not myself--but “ Christ.” Our purpose is to be conformed to the image of God’ s dear Son, and to live in the spirit of His loving life. 7. His heart was in it. In crossing over the Atlantic Ocean once, on the second day of the voyage, an unfortunate fellow was pulled up from the hold--a “ stowaway.” Desiring to go to America, and being too poor to pay his passage, he hid himself on board the ship. But the captain said, “ You must work out your passage now that you are here.” He was set to wash the decks, and do other rough work on the ship, but I noticed the man had no heart in it; he did it because he was compelled. How different with the true sailors! When they ran up the rigging they sang out with delight, and did their work with all their heart. It did one good to hear the hearty song of the man up near the top of the mast, but the hang-dog look of the stowaway caused gloom in the midst of sunshine. NOW, brethren, do your work for Christ with all your heart; put your soul into it; do it with enthusiasm. It is the earnest men only who succeed in temporal things; and it is only God’ s earnest ones who bring in a plentiful harvest to the heavenly barn. Servants of God, awake! awake! When you speak to people about their souls, let them see that you mean it. II. AN . Rebekah was asked, “ Will you go with this man?” And now I ask you, will you come with us to heaven? God gives every one of us at some period of our lives an opportunity of becoming His servants. It is said that “ time and tide come to every man once in his life.” I feel persuaded that salvation’ s tide has come to your very heart, and that every one of you may enter Christ’ s lifeboat and sail with us to paradise. This is your opportunity. Do not reject it. III. THE LOVING ANSWER. Will you not say, as did Rebekah to Abraham’ s servant, “ I will go.” Have you ever thought when you have read this chapter of the meeting? Isaac was walking in the field at eventide, and whilst he meditated, he lifted up his eyes and beheld the camels on their return, and noticed that all of them carried burdens. His heart filled with joy, and he said, “ She is come.” Will you come? Behold the Lamb of God who taketh away the sins of the world I Trust Him. (W. Birch.)Isaac’ s marriage I. THE COUNCIL. 1. The family of Bethuel. Evening. Work of the day nearly over. The daughter gone to the well. Her long delay. Growing wonder. Rebekah’ s return. Shows the presents, and relates the story to her mother. Laban, hearing the tale and seeing the jewels, goes out to the well (Genesis 24:29) and invites Eliezer to come into the house (Genesis 24:31). 2. Eastern hospitality. Provision for man and beast. 3. The council. (1) Eliezer states his mission (Genesis 24:33-41). (2) States how he wished for a sign, and had it fulfilled in Rebekah (Genesis 24:43-47). (3) Intimates that God is in this matter (Genesis 24:42-48). (4) Bethuel and Laban reply. They see the hand of God (Genesis 24:50), and give their consent (Genesis 24:51). (5) Eliezer again acknowledges the good hand of the Lord (verse 52), and produces more presents. 4. This council conducted with frankness and piety on the one hand, and a due respect for the will of God on the other. II. THE EARLY . 1. Eliezer having performed his mission, is anxious to return. Thinks of his master, aged and anxious. Life uncertain. 2. Laban and her mother plead for delay. Suggestive of the lovable character of Rebekah, and her value in the household. Perhaps never more prized than now that she must go. Reminds us of the tenacity with which we cling to dear objects in the moment of separation. 3. Rebekah decides for a prompt departure. Having been a faithful daughter, she would now do her duty in her new relation. Her husband should not hear that she had been an unwilling bride. 4. She bids adieu to home scenes, in company with her nurse; and dowried with the blessing of her family. III. THE HAPPY MEETING. 1. The home of Abraham. The patriarch following his servants with his prayers. Reliant on God. 2. Isaac waits the issue of this negotiation for his marriage. 3. Goes out into the open country to meditate and pray (see marg. Verse 63). Much in the past and present and future for him to pray and think about. 4. Sees the camels and goes to meet them. 5. The well of the “ living one that sees me.” Happy would it be for the future life of many if their early meetings were ruled by the thoughts suggested by the name of the well near which Isaac first met Rebekah. Much sin and sorrow might be avoided. 6. Rebekah’ s modesty, the veil, and cordiality. Alights at once. 7. Isaac’ s welcome. He conducts Rebekah to the tent that had been his mother’ s. Learn: I. The advantage of family union in matters of domestic importance. II. The duty of consulting parents in affairs of such consequence. III. To be diligent in business, like Eliezer. IV. To have times and places for meditation and prayer. V. To remember “ the Living that sees us” in all our intercourse with friends. (J. C. Gray.)The chief thing to know about a suitor After Mr. Philip Henry, who came to Worthembury a stranger, had been in the country for some time, his attachment to Miss Matthews, afterwards his wife, became manifest; and it was mutual. Among the other objections urged by her friends against the connection was this, that although Mr. Henry was a gentleman and a scholar, and an excellent preacher, he was quite a stranger, and they did not even know where he came from. “ True,” replied Miss Matthews, “ but I know where he is going, and I should like to go with him.” (Bayley’ s Family Biblical Instructor.) Genesis 24:63 Isaac went out to meditate in the field at the eventide Meditation Meditating was the same to Isaac that it is to us. Under all skies, in all times, thought has flowed in the same channel and observed the same laws. It is those who love to meditate that are most open to impressions from nature. It is the open eye before which the vision passes. Notice: I. THE MAN WHO . Isaac’ s meditations would be very different from those of a more stirring, energetic character; above all, very different from those of a mere secular man. A man’ s meditations are the pure outcome of what he is. The word itself is suggestive. It means to be in the midst of a matter, to have it in your very centre. Do not be afraid of losing yourself in meditation. The more you lose yourself in great themes the better. The dream is the way to reality, but let it be reality and impression and abiding results that you are seeking. The Hebrew word here rendered “ meditate” means also to pray. The meditation of a devout spirit on almost anything will soon run into prayer. II. AND NATURE. Isaac went out to the field to meditate. The variety of nature draws us out. We all tend to make self a prison, and this leading us out of ourselves is perhaps the main benefit of nature. Nature takes down our prison walls. The twitter of a bird in a bush can emancipate us. Nature whispers of the supernatural, and the fleeting preaches the eternal. III. AND TIME. Isaac meditated in the evening. The evening is the darling hour of meditation. The quiet gloaming, with its glamour and mystery, its long shadows and dying light, whispers into the heart of man. Meditation is the twilight of thought. Its region lies between this world and the next, between definite ideas and dimmest yearnings. No one ever loved Christ deeply--no one ever was strong or high or pure or deep in any way without meditation. (J. Leckie, D. D.)Religious meditation I. THE OF ITS OBJECTS. 1. It unfolds the volume of nature. 2. It discloses the principles and ends of the Divine govermnent. 3. It reveals the dispensations of grace. 4. It draws aside the veil of mortality, and directs our view into a future and eternal state. II. ITS MORAL . 1. By meditation we shall acquire a competent knowledge of our own hearts. 2. It will enable us to form a just estimate of the world. 3. Meditation promotes holiness. As the architect, before he can erect an extensive edifice, must, in private, first prepare his plan; and as the philosopher, before he can enlighten the world with his discoveries by study, must first digest and arrange his system; so, before we can come forth into life as patterns of holiness, and skilful champions of the truth, we must, by meditation, have imbibed the principles of religion, and submitted our hearts to its influence. It is a practice that will produce repentance, by setting “ our sins before us, our secret sins in the light of our countenance.” It will humble the mind, and destroy its love to sin. It will produce fear and love towards God, and faith in the Lord Jesus Christ. It places the soul under the Influences of the Divine Spirit, who transforms and renews it in the image of Christ. Thus changed, we shall come from retirement, as Moses from the mount, shining with the lustre of spiritual “ glory and beauty.” 4. Meditation leads to a union with God. “ I will dwell in them, and walk in them. I and My Father will come in to him, and abide with him.” But when are these words verified? Particularly in the hour of religious retirement. 5. Meditation prepares us for heaven. (R. Watson.)Meditation I. WHAT IS. Before I can define it I must distinguish it. 1. There is that which we call occasional meditation, which is an act by which the soul spiritualiseth every object about which it is conversant. A gracious heart is like an alembic, it can distil useful meditations out of all things it meeteth with. Look, as it seeth all things in God, so it seeth God in all things. So small a matter as a grain of mustard-seed may yield many spiritual applications. 2. There is set and solemn meditation. Now this is of several sorts, or rather, they are but several parts of the same exercise. (1) There is a reflexive meditation, by which we wholly fall upon ourselves. This is nothing else but a solemn parley between a man and his own heart Psalms 4:4). (2) There is a meditation, which is more direct, and that is of two sorts-- (a) Dogmatical, whose object is the Word. (b) Practical, whose object is our own lives. These are the kinds of meditation. The definition may be formed thus: Meditation is that duty or exercise of religion whereby the mind is applied to the serious and solemn contemplation of spiritual things, for practical uses and purposes. I shall open the description by the parts of it. 1. It is a duty and exercise of religion. (1) That it is a duty and exercise of religion appeareth by the evidence of Scripture, where it is commanded (Joshua 1:8), “ This Book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night.” It is made a character of a godly man (Psalms 1:2), “ His delight is in the law of the Lord, and in His law doth he meditate day and night.” It is commended in the practice and example of the saints that were most famous in Scripture; Isaac in the text, Moses and David. And as it is plain by the evidence of Scripture; so by the light of nature and reason. God that is a Spirit deserveth the most pure and spiritual worship, as well as such as is performed by the body. The thoughts are the eldest and noblest offspring of the soul, and the solemn consecration of them is fit for God. (2) It is not a duty of an arbitrary concernment. It is not only a moral help that may be observed or omitted, but a necessary duty, without which all graces would languish and wither. Faith is lean and ready to starve unless it be fed with continual meditation on the promises; as David saith (Psalms 119:92), “ Unless Thy law had been my delight, I should then have perished in my affliction.” Thoughts are the caterers of the soul, that purvey for faith, and fetch in food and refresh it with the comfort of the promises. Hope is low, and doth not arise to such a fulness of expectation till by meditation we take a deliberate view of our hopes and privileges Genesis 13:17). II. THE AND PROFIT OF , OR MOTIVES TO PRESS TO THIS DUTY. I shall urge such as will serve also for marks; for when it is well performed, you will find these effects wrought in you. Meditation is the mother and nurse of knowledge and godliness, the great instrument in all the offices of grace; it helpeth on the work of grace upon the understanding, affections, and life, for the understanding of the doctrine of godliness, for the provoking of godly affections, and for the heavenly life. 1. In point of understanding it is of great advantage to us in the entertainment of the doctrines of religion. (1) To give us a clearer and more distinct sight of them. (2) That we may the better retain them. (3) That they may be always more ready and present with us. 2. It is a great advantage to the work of grace upon the affections. 3. It is an advantage to the fruits of grace in the life; it maketh the heavenly life more easy, more sweet, more orderly and prudent. III. RULES TO GUIDE YOU IN THIS WEIGHTY AFFAIR OF THE LIFE. 1. Whatever you meditate upon must be drawn down to application. 2. Do not pry further than God hath revealed; your thoughts must he still bounded by the Word. 3. When you meditate of God you must do it with great care and reverence; His perfections are matter rather of admiration than inquiry. 4. In meditating on common things, keep in mind a spiritual purpose. God hath endowed man with a faculty to discourse, and employ his mind on earthly objects to spiritual purposes (Ecclesiastes 3:11). 5. Take heed of creating a snare to your souls. Some sins are catching, like fire in straw, and we cannot think of them without infection and temptation; the very thoughts may beget a sudden delight and tickling, which may pass through us like lightening, and set us all on fire Ezekiel 23:19). 6. Meditate of those things especially which you have most need of. There is the greatest obligation upon the heart. The matter is not arbitrary; there you will find most he]p, and there the benefit will be most sensible. 7. Whatever you meditate upon, take heed of slightness. Transient thoughts leave no impression. See that you meditate but of one thing at once. 8. Come not off from holy thoughts till you find profit by them, either sweet tastes and relishes of the love of God, or high affections kindled towards God, or strong resolutions begotten in yourselves. 9. Be thankful to God when He blesseth you in meditation, or else you will find difficulty in the next. 10. Do not bridle up the free spirit by the rules of method. That which God calleth for is religion, not logic. 11. Your success in the duty is not to be measured by the multitude and subtlety of the thoughts, but the sincerity of them. 12. You must begin and end all with prayer. Duties are subservient one to another. In the beginning you must pray for a blessing on the duty,, and in the end commend your souls and resolutions to God. There is no hope in your own promises, but God’ s. IV. THE LETS OR OF , WITH THE HELPS AND MEANS THAT MAY QUICKEN YOU TO THE OF IT. The lets may be sooner discovered than remedied. The lets and hindrances are of several sorts, some common to this with other duties, and others more peculiar to the duty of meditation. 1. I begin with the first sort, such hindrances as are common to other duties, and they are four--sloth, love of pleasure, a guilty conscience, and an unwieldy mind. How shall we do to shake off this spiritual sloth? I answer-- (1) You must consider that a lazy spirit is most unfit for Christianity. The whole Christian life is carried on with much labour and diligence. (2) It is better to take pains than to suffer pains, and to be found with the cords of duty than with the chains of darkness. (3) There is nothing so hard in God’ s service but He hath manifested love enough to sweeten it. (4) There is no difficulty in religion wholly insuperable and too hard for an active and industrious spirit. Those that follow on after God do at length find Him to their comfort. (5) A lazy, backward heart must be urged forward with the greater importunity. 2. Another let and hindrance is love of pleasures. Men that would pass their time in mirth are unwilling to be so solemn and serious. When children’ s minds are set to play, it is irksome to hear of school or of their books; so when the heart is set for pleasure, it is a hard matter to bring the soul to religious performances. How shall we do to wean the soul from pleasures? (1) Consider to love pleasure is to gratify the beast in us rather than the angel. (2) Consider the sweetness of religious exercises is far better than that of carnal pleasures, as that heat is more manly that is gotten by exercise than by hovering over the fire. 3. The next general hindrance is a guilty conscience. What shall we do to remedy this? (1) Get your conscience cleansed by the hearty application of the blood of Christ. (2) There are matters comfortable that may be of excellent relief to the spirit (Hebrews 6:18; Psalms 94:19). 4. Another let and hindrance is unwieldiness of spirit to spiritual and heavenly duties. This our Saviour bids His disciples have a care e!! Luke 21:34). What shall we do to help this? (1) Learn a holy moderation and sobriety in outward businesses and pleasures. As the apostle says of prayer (Ephesians 6:18), “ Watching thereunto” ; the same rule holds good in meditation. (2) Keep the body in a fit frame, that it may not be a clog to the soul, but a dexterous instrument. There is a sanctification of the body (1 Thessalonians 5:23). There are hindrances that are peculiar to the duty of meditation. I shall name but two--barrenness of thoughts and inconstancy. 1. Leanness and barrenness of thoughts. Now to remedy this-- (1) You must not give way to it, but try and use constant exercise. The more we work, the more vigorous and free is the soul for the work of God. (2) Get a good stock of sanctified knowledge. Let there be a treasure in your hearts (Matthew 13:52). (3) When the heart is barren, think of your own sins and corruptions, and the experiences of God to your own souls. (4) You may season and affect your mind before meditation with some part of God’ s Word. Reading is a good preparative, and when we have taken in food, we may exercise our depastion and digestion upon it. 2. A loose garish spirit, that is apt to skip and wander from thought to thought. There is a madness in man; his thoughts are light and feathery, tossed to and fro, and like the loose wards in a lock, only kept up whilst we are turning the key. This doth much discourage Christians, that they cannot keep up their affections and command their thoughts. How shall we help and remedy this? (1) When you go to meditate, you should exercise a command and restraint upon yourselves. This is expressed in Scripture by trussing up the loins of your minds (Luke 12:30). (2) Pray and call in the help of God’ s Holy Spirit (Psalms 86:11), “ Unite my heart to fear Thy name.” Lord, make my heart one. He that could stay the sun can stay the fleeting of your thoughts. (3) Dry up these swimming toys and fancies with the flame of heavenly love. Love unites the heart, and where we have a pleasure, there we can Psalms 119:97). (4) Let the course of your lives be grave and serious. The mind is according to the course of the life. (5) Watch against the first diversion; how plausible soever it be, look upon it as an intruding that breaks the rank. (6) When you come to meditate in God’ s presence, do not bring the world with you; purge yourselves of all carnal affections (Ezekiel 33:31), “ Their heart goeth after their covetousness.” Always consider this: the prevailing lust will engross the thoughts. (T. Manton, D. D.)The duty and advantage of solemn meditation I shall first explain the duty, and then apply the subject. I. I AM TO SHOW WHAT IS. 1. A choice of some spiritual subject to meditate upon. Many meditate upon sin with delight, and so ride post to hell with little din. “ He deviseth mischief upon his bed, he setteth himself in a way that is not good; he abhorreth not evil. Others employ their thoughts only in the meditation of things of the world. But he that would meditate aright must choose some spiritual subject to think upon. And it is needful we should select some one, and not abide in generals (Psalms 63:6; Son 1:4). 2. A calling in of the heart front all other objects. The mind of man is too narrow to be taken up to purpose about many things at once, especially with thoughts of divers kinds; therefore prays David, “ Unite my heart to fear Thy name.” 3. Employing the heart on the spiritual subject so chosen, to think upon it, study it, and seriously consider of it; to lay it before our understandings, so as to move our affections and improve our hearts. II. LET US APPLY THE SUBJECT. I exhort you to make conscience of this duty of meditation, and particularly of fixed meditation, setting yourselves as solemly to it as to prayer and other duties. Motive 1. Consider it is the command of God. “ Commune with your own heart upon your bed.” “ And meditate upon these things,” says Paul to Timothy. Why do you perform other duties but because God commands you? Well, He that bids you do other duties, bids you do this also. 2. It is made desirable by the testimony which it hath from the practice of the people of God. 3. It is of notable use for a Christian’ s improvement. It much increases knowledge: “ I have more understanding,” says David, “ than all my teachers, for Thy testimonies are my meditation.” It is the way to comfort under affliction. When David’ s enemies plotted against him, “ thy servant,” says he, “ did meditate in thy statutes.” It makes a Christian tender in his way. “ I will meditate on Thy precepts, and have respect unto Thy ways.” It gives a Christian a sweet relish of the goodness of God (Psalms 63:5-6). (T. Boston, D. D.)A lost art The text brings before us the lost art of meditation. Here are three things that it is very difficult to get, indeed almost impossible--solitude, leisure, and a field. Solitude which shuts out the sight and sound and thought of the busy world, how can we get that in this great Babel? And leisure, who can find that in times of rush and whirl like ours? So it comes that meditation is almost a lost art, and with it goes, and must go, all great attainment in the religious life. There are but two things that can loose a man from the world, and set him free from its tyranny and put him outside and above it--those two are meditation and sleep. Now this is what meditation does for us. It gives us freedom from the littleness of earth; it is the unfolding within us of other and greater faculties; the escape from the prison of ourselves and our circumstances that we may soar into the heavens. 1. Man can only find himself in God; and he can only find God by meditation. A man has heights and depths and lengths and breadths which only God can reveal to him. We know how it is in the smaller round of our life. We are put into possession of ourselves by others. He who has most soul and heart is he who gives me not only most of himself, but most of myself. Charity, gratitude, faith, love, service, inspirations, do not these come from contact with those about us? We are like a musical instrument, we only know what can be got out of us when others play upon us. The clapper puts the bell in possession of itself. But God and God alone can put us in full possession of ourselves. Take, for instance, the faculty of reverence. Only by knowing God is reverence begotten. And only by meditation is it that we can know God and enter into any true relationship with Him. As I commune with Him my soul is bowed in lowliness. I may think of Him as all this without being solemnized and awed, for my thought is indeed a narrow and a shallow vessel to hold the glory of the Most High. But meditation is the way of revelation--it is the lifting of the veil that we may pass into the very Holy of Holies. So is it that God comes near to us and reveals Himself to us as our Gracious Father. 2. And briefly glance at the range of this truth--it covers everything. As a man finds himself in God, so does he find his brother. If God so loved us, we ought also to love one another. 3. So again, this meditation puts a man in possession of the world. The little things of earth sink down in that Presence into their true estimate. 4. Again, meditation puts a man in possession of all the ages. The past comes up and yields him its tribute. All these great saints of old do speak comfortably to us of the faithfulness and love of our God. Take some other aspects of meditation. 1. It possesses what thought only sees. There is a well-known shop that I often pass, where the windows are filled with all manner of daintiest sweets set forth in most attractive shapes. I have seen a crowd of little children flattening their noses against the window-panes, and ragged, hungry men and women standing looking within. But out of the door with paper parcels have come tripping little children and happy men and women laden with good things, beaming and smiling, possessing what others only look at. Meditation does that. It is as I begin to let the truth sink down within me that my love is kindled and my faith is stirred, and all my soul goes out in triumphant possession of that which I have heard. 2. Again, meditation retains what hearing lightly loses. Photography can secure the picture in a second, but in a second it is lost. There is a process of developing and a process of fixing for which retirement and solitude and darkness are necessary. Then the picture is secured. Truth is mostly lost because it is heard only and not retained. Meditation has not come in to develop and fix it. There is, too, a process by which the photograph is eaten into the plate, bitten into it by means of some acid. That also is what meditation can do for us--we want the truth graven upon us, we want the name and the message and the word of Jesus our Master wrought thus into us. 3. Again, meditation turns into life and strength what otherwise is but a burden. A man can carry a sack of flour and yet be very hungry. He must eat the bread if he would live thereby. Yet it is not what a man eats, but what he digests, that administers to him. And digestion is not all; he must assimilate it, turn it into his very life and being, into his blood and bones and muscles. 4. Meditation is the source of sweet serenity. I have sometimes sat with some old man sagacious, experienced, successful, quick to perceive at a glance the right course. And in the eventide, after the day’ s business is done, the son has come to talk over the day’ s work--an order from such a firm--a mishap there--this matter to be arranged, and such a thing to be seen to, and such a possibility to be considered. To talk with the Lord of these things of earth, to wait for the light which He gives and the wisdom of His guidance, is indeed to be at peace. 5. Meditation kindles the fire. While I was musing, says the Psalmist, the fire kindled. To meditate upon the goodness of God, to muse upon the love of Jesus, to trace the unfailing bounty, to spell the sweet promises of His Word, is to kindle afresh the flame of our love and to send it leaping and surging heavenward. 6. Of meditation the Word of God is the best basis. Do not read the Bible only, it is not meant only to be read. Even searching the Scriptures may be a dull, dead exercise. Turn from the Word to Him that speaketh, and let the heart commune with Him. But hearing all this and believing it will avail us nothing unless we set ourselves to learn and master this art of meditation. (Mark Guy Pearse.)Meditation at eventide The active duties of life, the calls of necessary business, the means required for our daily subsistence, may take up much of our time and employ most of our thoughts; but there is also a season when the mind should unbend from the weariness and troubles of ordinary employments, should seek tranquillity and repose from the agitations of society, and when we should go forth in holy contemplation “ to meditate in the field at the eventide.” At such a season there is much to awaken our serious consideration, and to keep our souls in congenial mood with the quiet and peaceful features of nature around us. When we wander forth “ at the eventide,” or sit down absorbed in pensive meditation, we think of all that now convulses society and agitates the human breast; we think of the vanities and follies of the world, its strifes and animosities, its bitterness and woe, its incitements and excesses, its delusions and disappointments; and we look to the time when all these must soon end. When we “ go out at the eventide,” we may in sweet meditation look upon the works of creation around us, and read many a lesson of instructive wisdom. Actuated by a fine perception, we may dwell with rapture and delight on every object, may see in every tree and plant and flower the constructive hand of Deity displayed; and, when thus we discern the finger of God in all things, the world itself becomes a temple, and all its various parts harmoniously set forth the praise and glory and power of God. When “ the burden and heat of the day” have passed away, and we go forth “ at the eventide,” we may well be insensibly carried away by contemplations on the character and nature of human life. We have seen during the day the sun shining over our he, ads in fullest power and brightest effulgence; and we are led to compare it to the noontide of human life, when the spirits of man are wrought up to the highest pitch, and his vigour and strength are put forth in the fullest exercise and liveliest animation. But we know how soon this passes away, and we feel ourselves intimately concerned in the lesson it teaches. (Archdeacon Fothergill.)Meditation The word meditate is most suggestive in its etymology. It means to be in the midst of a matter, to have it in-your very centre. Could anything more fitly express the most thorough kind of meditation? It would be a mistake to identify meditation with study which bus always a distinctly intellectual purpose. It is not analysis, it is not synthesis, it is no kind of intellectual process. It is letting the mind seethe and work and play about a subject, guided by conscience or emotion or desire or strong resolution, till it gets impressed with the subject, till the sap and taste of it flow into the soul. Nothing, however great, is yours till you get the substance of it into you by meditation. It remains entirely outside of you. Neither faith, nor love, nor hope can dispense with meditation. Faith gets no good of its objects, love is unable to love, hope forgets to burn and to soar, ceases to hope--if there is no meditation. By meditation we pasture on the sky, we draw the secret strength from all truth, we serve ourselves heir to all things. You can poison yourself by meditation if you will. You can soothe and chasten and elevate yourself. Make your choice. You must meditate, but you may do it earnestly, or dully and drowsily. You must meditate, but you may meditate on things that will make you strong and good, brave and free in the service of God, or on things that will make you a fit companion for devils. You may so meditate as to make life a triumph and full of blessing to your friends and the world. You will be a slave or a free man, a starveling dwarf or a giant, a blessing or a curse, according as you meditate. You cannot make yourself good or right by any direct effort of will alone, any more than a man can make himself strong by wishing it. But you can feed yourself by meditation. You can decide what you shall meditate on. The whole universe of God and His truth is there for you to feed upon, and meditation is not a hard, ungrateful task. There is nothing more natural, easy, and pleasant. It is only brooding. (J. Leckie, D. D.)Nature helps meditation What help, then, does nature give us in meditating? That she does give help you may have noticed from the aspect of companies gay, sprightly, and talkative, whom nature soon began to silence. Gradually the rattle of tongues died away, and each got isolated and absorbed in the world around; and yet it was no intentness of observation. It was no keenness of search. It was simply the hush of the spirit in a great, vast presence. The calm and quiet of nature infect the spirit. There is something that steals away the fret and worry and care. The babbling brook runs away with our fever and ache and burden. It cheats us out of our scheming and planning. It says to us, Come and be for a while like me. Nature whispers of the supernatural, and the fleeting preaches the eternal. Nature suggests thoughts to us, and breathes impressions that are beyond our explaining, A line of meditation is entered on, and we do not know how it rose. We never imagine that it was the wind sighing through the trees or the scent of the new mown hay. The sights and sounds of nature, her silence and repose, her vastness and variety, are always inviting us to meditation. Our old lines are broken and new presented to us--sometimes pressed upon us. We can only resist the solicitation by a sort of forced and obstinate prepossession. It is a short path into the infinite from any point of our aggressive and contagious surroundings. How can a man by any possibility escape being reminded of the perfect, the vast, the beautiful, the solid, the eternal of which nature is always speaking through her sameness and change? Nature cannot quite force a man to let his thoughts go in these directions, though she sometimes comes to the very edge of force with her sudden surprises, her golden effulgence, her far tremulous haze, her flashes and outbursts, her mountain peaks, and awful chasms and abysses. If any one goes through the world in a thoughtless vein, if he sleeps the journey as men sometimes do in everyday travel, he cannot blame nature. She has been perpetually calling him, inviting, coaxing, wooing, hinting, insinuating, admonishing, and threatening him, that he may reflect and meditate. (J. Leckie, D. D.)Eventide constrains thought The twilight speaks of the flight of time, of the evanescence of all worldly glory, the vanity of all mere earthly hopes. It whispers that all days will soon be over as this is. Does it not require a most determined perverseness to shut out thoughts like these? And what a hardening process a soul must go through that has often and often, thousands and thousands of times, deliberately refused to listen to these twilight voices, and, it may be, sometimes laughed away the solemn, tender feelings as if they were idle phantoms of the brain. The great event of evening is sunset. The sun droops toward the west. As he approaches the horizon he darts rays of marvellous brilliance. The clouds become transfigured, glorified. No mortal tongue can tell the enchanting beauty of many sunsets. It is a thing in the world that stands alone without rival. Its magnificence arrests the most heedless. Men stand transfixed by the celestial vision. I have seen a man with a heavy burden on his back arrested by it. That is nature constraining men to think, and filling them with vague and vast delight, mixed with regret and longings. The setting sun is an appeal to the love of pleasure and glory. It does say that there is glory somewhere. It tells of joy beyond imagination. (J. Leckie, D. D.)Rules for contemplation Conceive of things clearly and distinctly, in their own nature; conceive of things completely, in all their parts; conceive of things comprehensively, in all their properties and relations; conceive of things extensively, in all their kinds; conceive of things orderly, or in a proper method. (Dr. Watts.)Meditation Of all the angels, the “ cherub Contemplation” soars nighest heaven. Of all moods of the mind, meditation is, in its serenity, depths, and seriousness, nearest what we could conceive to be the action of the soul of Him who seeth the end from the beginning, and things not as in their jagged edges, or protuberant parts, but as rounded holes. Meditation has not, perhaps, struck out very brilliant sparkles, but it has produced many solid orbs of truth. It is the intellect and imagination severed from the passions, and moving on without being either interrupted or falsely accelerated by their power. Of meditation, you may say that there is rest even in its motion, and motion even in its rest. It does not abruptly break, but silently eddies round, and gently solves great problems. It is the parent of all lofty resolves, genuine change of character, and of all continuous courses of worthy and energetic thoughts. Hence the masters of human nature, in history, in fiction, or in poetry, generally describe their heroes, ere conversion to the high purpose which gives them their ultimate fame, as being much alone and much in meditation. Hercules is meditating when Virtue and Pleasure meet him; and when his “ choice” is made, Marius is meditating amidst the ruins of Carthage, when he forms his dread resolution to return and conquer Rome. Meditation, with such giants, is just the Antaean act of touching the ground, to derive strength for renewed endeavours. (G. Gilfilhan.)Evening, the time for meditation Morning is too fresh and hopeful; day, too bustling and summy; even night too sombre and uniform for the sweet serenities and gentle fluctuations of contemplation. It is an exercise especially suited to the evening, when day and night meeting form the “ conflux of two eternities” ; when thought tends (like the bat in the twilight air), not to fly onward or backward, but to trace circles, now narrowing and again enlarging; when an autumnal feeling pervades, in a less degree, the mind during all the seasons of the year; when the sun becomes more spiritual as he departs, and the stars and planets arise in the sky like thoughts and feelings in the mind--some cold and glittering as the former, and others warm and panting in their purple light, like the latter; when the exquisite sensation of “ moonlight approaching” is conveyed, reminding you of the first dim dawning of love in the heart, or of some grand and new conception slowly lifting itself up in the horizon of the soul; when the tender shade over the landscape, the mild compromise between light and darkness, and the feeling of general repose, excite anew a luxurious emotion, half of sense and half of imagination, as different from the stern clearness of noonday thought as it is from the unearthly speculations and excursions of the lonely midnight mind--then is the time for meditation on all the themes dearest to man--on nature, poetry, the great characters and actions of the past, on the future life, on heaven, and on God. (G. Gilfilhan.)Evening meditations Most of us suppose we have some little plot of time railed off for God morning and evening, but how often does it get trodden down by the profane multitude of this world’ s cares, and quite occupied by encroaching secular engagements. But evening is the time when many men are, and when all men ought to be, least hurried; when the mind is placid, but not yet prostrate; when the body requires rest from its ordinary labour, but is not yet so oppressed with fatigue as to make devotion a mockery; when the din of this world’ s business is silenced, and as a sleeper wakes to a consciousness when some accustomed noise is checked, so the soul now wakes up to the thought of itself and of God. I know not whether those of us who have the opportunity have also the resolution to sequester ourselves evening by evening, as Isaac did; but this I do know, that he who does so will not fail of his reward, but will very speedily find that his Father who seeth in secret is manifestly rewarding him. What we all need above all things is to let the mind dwell on Divine things--to be able to sit down knowing we have so much clear time in which we shall not be disturbed, and during which we shall think directly under God’ s eye--to get quite rid of the feeling of getting through with something, so that without distraction the soul may take a deliberate survey of its own matters. And so shall often God’ s gifts appear on our horizon when we lift up our eyes, as Isaac “ lifted up his eyes and saw the camels coming” with his bride. (M. Dods, D. D.)Benefit of meditation The Rev. Matthew Henry died in 1714, at the age of 52. His “ Commentary on the Bible” will be a standing monument of his labour, piety, and zeal. He improved his time, and knew what it was by experience to enjoy communion with God. Of retirement and meditation he thus speaks:--“It will do us good to be often left alone, and sitting alone; and if we have the art of improving solitude, we shall find we are never less alone than when alone. Meditation and prayer ought to be both our business and our delight when we are alone; while we have a God, a Christ, and a heaven to acquaint ourselves with and to secure an interest in, we need not want matter either for meditation or prayer, which, if they go together, will materially befriend each other. Our walks in the fields are then truly pleasant, when in them we apply ourselves to meditation and prayer. We there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both; by the view of which we should be led to the contemplation of the Maker and Owner of all.” As to the time for meditation, the same hour may be seasonable to one and unseasonable to another. “ I have always found,” says Mr. Baxter, “ that the fittest time for myself is the evening from sunsetting till twilight.” In another case, when an orator was asked what was most eminent in rhetoric and oratory, he gave this answer, “ Pronunciation, pronunciation, pronunciation.” “ So,” says Dr. Bates, “ if I should be asked what I think are the best means and way to advance the faculties, make the ordinances fruitful, increase grace, enlarge our comfort, and produce holiness, I should answer, ‘ Meditation, meditation, meditation.’” (Buck.)Necessity of meditation It is not enough to hear the Word, we must meditate upon it. If the bee went quickly from flower to flower it would never gather honey: but by resting there it secures great spoil. Meditation, like the harrow, covers the good seed, that it may not be dissipated by contact with the world. (J. G. Pilkington.)Meditation before prayer Meditation before prayer matures our conceptions, and quickens our desires. Our heart is like a watch that is soon run down, and needs constant winding up. It is an instrument that is easily put out of tune. And meditation is like the tuning of an instrument, and setting it for the harmony of prayer. What is the reason that in prayer there is such a slight discurrency in our thoughts, that our thoughts are like dust in the wind, carried to and fro; but only for want of meditation? What is the reason that our desires, like an arrow shot by a weak bow, do not reach the mark? But only this--we do not meditate before prayer; he that would but consider, before he comes to pray, the things that he is to pray for, pardon of sin, and the life of glory, how would this cause his prayers to ascend like incense towards God? The great reason why our prayers are ineffectual, is because we do not meditate before them. (H. G. Salter.)Meditation and prayer “ During his seclusion at Enderley,” writes one of the biographers of Robert Hall, “ almost entirely without society, he spent much of his time in private devotion, and not infrequently set apart whole days for prayer and fasting--a practice which he continued to the end of life, deeming it essential to the revival and preservation of personal religion. When able to walk, be wandered in the fields and sought the shady grove, which often echoed with the voice of prayer, and witnessed the agony of his supplications. He was frequently so absorbed in these sacred exercises as to be unaware of the approach of persons passing by, many of whom recollected with deep emotion the fervour and importunity of his addresses at the mercy-seat, and the groanings which could not be uttered. His whole soul appears, indeed, to have been in a state of constant communion with God; his lonely walks amid the woodland scenery were rendered subservient to that end, and all his paths were bedewed with the tears of penitential prayer. Few men have spent more time in private devotion, or resorted to it with more relish, or had a deeper practical conviction of its benefits and its pleasures, as well as of its obligation as a duty binding upon all.” Influence of meditation “ I lived alone,” writes Channing, in mature life, speaking of his experience when a tutor at Richmond at the age of eighteen, “ too poor to buy books, spending my days and nights in an outbuilding, with no one beneath my roof except during the hours of school. There I toiled as I have never done since. With not a human being to whom I could communicate my deepest thoughts and feelings, I passed through intellectual and moral conflicts so absorbing as often to banish sleep and to destroy almost wholly the power of digestion. I was worn well-nigh to a skeleton. Yet I look back on those days and nights of loneliness and frequent gloom with thankfulness. If I ever struggled with my whole soul for purity, truth, and goodness, it was there. There, amidst sore trials, the great question, I trust, was settled within me, whether I would obey the higher or lower principles of my nature--whether I would be the victim of passion or the free child and servant of God. It is an interesting recollection that this great conflict was going on within me, and nay mind receiving an impulse toward the perfect, without a thought or suspicion of one person around me as to what I was experiencing.” Meditation, what it is Whoever has pondered long over a plan which he is anxious to accomplish, without distinctly seeing at first the way, knows what meditation is. It was in this way that one of the greatest of English engineers, a man uncouth, and unaccustomed to regular discipline of mind, is said to have accomplished his most marvellous triumphs. He threw bridges over almost impracticable torrents, and pierced the eternal mountains for his viaducts. Sometimes a difficulty brought all the work to a pause; then he would shut himself up in his room, eat nothing, speak to no one, abandon himself intensely to the contemplation of that on which his heart was set, and at the end of two or three days would come forth serene and calm, walk to the spot, and quietly give orders which seemed the result of superhuman intuition. Placid, pastoral Isaac Crowded into a brief chapter or two, between the heroic life of Abraham and the adventurous life of Jacob, Isaac seems overshadowed by the father and the son. He is the longest lived of the patriarchs, with the shortest history. It is related of him chiefly that he dug wells--excellent wells, no doubt, and famous some of them, as Sitnah and Rehoboth and Beer-sheba; but, with this exception, he is notable chiefly as being the son of his father, and the father of his son. And yet the thought grows upon me at every resting-place among the labours of life, at every reminder of my personal ineffectiveness and unimportance--at every quiet Sunday evening pause between the work and strife of the week past and those of the week to come, how much comfort there is, here in this long, quiet, almost unrecorded interval between Abraham and Jacob, in pondering the peaceful story of a man who had neither the heroism of the one nor the subtlety of the other, but who, just as much as either of them, has this testimony, that he pleased God. “ When I think of my father’ s life, crowded with great and noble deeds for the Church and for humanity, and think of my passing years and of their meagre record, it is comforting to remember that God requires to be served also by other men than heroes; it is pleasant to turn from Abraham, sitting in his tent-door in the heat of the fiery noon-day, to placid, pastoral Isaac, meditating in the field at eventide . . . In the margin of the chapter, we find over against the word “ meditate” the alternative reading, “ Or, pray.” We do not need this marginal note to assure us that this evening meditation of the shepherd-lever was a prayer. In so grave a crisis of life, the meditation of one who believes in God of course becomes a prayer. What anxious questions of a lifetime’ s joy or wretchedness were to turn on what might be the result of that far-away embassy of the faithful slave, Eliezer! (L. W. Bacon.)Advantages of meditation A garment that is double-dyed, dipped again and again will retain the colour a great while; so a truth which is the subject of meditation. (Philip Henry.) Genesis 24:67 She became his wife A primeval marriage I. ITS . II. ITS PURITY. III. ITS . IV. IT THE OF UNITY IN . The characters of Isaac and Rebekah were most diverse. They were truly complements of each other, and when brought together made a complete whole. (T. H.Leale.)A new home I. THIS NEW HOME IS FILLED WITH LOVE. “ Isaac loved her,” and it is but fair to infer that she loved him. This love is not mere romance or sentiment. It is better than a transient conceit, and is that kind which only deepens and strengthens, as the ideal and the fanciful vanish away. It stands the strain of trial, and falters not before affliction, and what is more wonderful yet, it seems to be only purified by the mutual revelation of every phase of character and every mood of temper, and all the relations and duties of the household. There may be such a thing as “ love at first sight,” and if it be genuine it only gets more hallowed and more tender as the years roll; but if it is not genuine, if it be only a fancy, a dazzling flash, a temporary spell of lovely witchery, then you soon find either the divorce court in session or the domestic court disagreeing and contending with sensitive intolerance. In the case of the young couple before us, we find that their love, which seems to have been at “ first sight,” was deep and fond and lasting, and that it was ennobled and blessed with that piety which, like a divine chemistry, made even life’ s cares and annoyances a means of grace and gracious growth. What a beautiful spectacle this! Two frail natures on their way to the unknown land, maintaining a moral and life-long unity, proving a mutual blessing, constituting an affectionate representation of Christ and the Church, a bulwark for society, and a compound factor in the world’ s destiny. II. THIS HOME, AS TIME WORE ON, MADE UP FOR MUCH PAIN AND LOSS. “ Isaac was comforted after his mother’ s death.” Comforted! The record is not that he forgot her. Ah! he could not possibly do that, and doubtless the bereaved Abraham and he frequently talked about the precious dead! But such was Rebekah’ s influence, such her delicate and efficient ministry, such her care and company, that the heart of her husband began to heal, and the shadow of the sepulchre to shorten. Every human home ought to be a place of comfort. It is rough enough outside. The especial shade of that which I desire you to see now is this filling the place of the dead, this making up, in a measure, for their loss. These practical hints I have given, are essential elements; but then there is something beyond and more! The home should not only be one of comfort, but ! Death is a strange magician even to the believer. He cannot do any real harm to my loved one, and yet he makes me tremble and cry out, as I imagine, say my mother, cruelly smitten and changed. And the wand is still further powerful in making me forget all her blemishes, all her weaknesses, all her failings. I only think of the virtues, the excellences, the splendid qualities of head and heart, and my loss seems irreparable. In many a home there is need for a bright, fresh, loving, tender Rebekah; Heed for a hen]lug and restoring ministry. Your hand is like God’ s when it wipes the tear off the cheek; your heart is Christ-like when it makes the grave ring with prophecies of resurrection; your effort is angelic when you whisper comfort in the moonlight, under the olives, to some prostrate, bleeding form at your feet. No matter what relationship the bereaved one in your home sustains to you, the thought of the text holds good--be a comfort; be neither indifferent nor intrusive; do not drawl a saintly lecture, nor grieve with a reckless folly; be all you can of that which is missed! III. THIS HOME HAD ITS TRIALS. It would be passing strange if it had not. It would straightway become one of the world’ s wonders. If every heart knoweth its own bitterness, certainly every house has its own anxieties and adversities. Try to meet them with the grace of Him who was the friend and trust of Isaac. (J. R. Kerr.)Rebekah: the chosen bride, wife, and mother There are delineated here-- I. SOME TYPICAL VIRTUES OF TO GOOD WIVES AND MOTHERS. Rebekah’ s name is significant. It means a cord with a noose at the end of it--that which can both catch and hold fast. An old Hebrew writer says, with a biting scorn and sarcasm--“ Not unfit as the name of a girl who ensnares men by her beauty.” It is a most unworthy saying, and it misses the very point and meaning of the designation, as such sayings generally do. Rebekah means winning in character and fast in friendship. It is the opposite of the shallow, frivolous, and changeful butterfly beauty, as destitute of power as of sincerity. What was the attraction of Rebekah? what was the force by which she held those who yielded to her influence? 1. There was a deep religious basis on which her life was built up. You can never be what you ought to be unless you have possession of that pearl of great price, true religion, the friendship and favour of God. Commit thy way unto the Lord, young woman! Delight thyself in the Lord and He shall give thee the desires of thine heart. 2. There was in Rebekah calmness and self-control. Considering the general seclusion of Eastern women, there is a remarkable absence of excitement, flurry, and confusion in presence of the stranger and his attendants when she was accosted at the well. She had all her wits about her; had herself in hand, reined in and guided by true judgment; saying right words, doing right actions. This is a grace which comes of nature often, but may come of culture when nature has withheld the boon. 3. There was in Rebekah courteousness. There was a polish and refinement of manner about her which indicate the genial influence of true education. She was considerate of the rights and of the feelings of others; she endeavoured to put them at their ease; she tried to promote, and was pleased in their happiness. 4. Another grace in Rebekah’ s character was modesty. She was calm, ready-witted; but she was without forwardness, self-assertion, loudness. Nothing is lost to a true modesty, either of right or the respect of others. It is better to be retiring than self-demonstrative. Power is with the former and not with the latter. 5. Another point in her character was readiness to oblige. The stranger had not to ask twice; he received more than he asked. She was mindful to entertain strangers; ready to communicate; hospitable. Where need was she hastened to supply it. She had the happy art and faculty of making strangers feel at home. There was a wise sympathy in her heart which taught her what to do, and how to do it well. 6. And, last of all, she had great strength and decision. When she was asked whether she would go with the steward to Abraham’ s residence to be Isaac’ s wife, there was no hesitation about her, and no desire to tarry. She said, “ I will go.” Isaac was a quiet, yielding, contemplative-natured man; she was his very counterpart and help-meet. Decision of character is essential to all noble life. There are innumerable failures and innumerable evils attendant upon its absence. They who lack moral strength are open to all manner of evil inducements and temptations. The fierce conflicts of the flesh can only be maintained through resoluteness. To hesitate is to be lost. II. THERE ARE CERTAIN AND LESSONS WITH AND GROWING OUT OF REBEKAH’ S LIFE AND HISTORY WHICH NAY BE FOR QUIET HOME . 1. The elevated distinction of the wife in the kingdom of God. Any woman would not do to be Isaac’ s wife. She had to be sent for from afar. Shehad to be richly endowed and beautiful. She had to be a woman of exalted character and capability. This was so because there was to be a typal life in the believing home, and because the regeneration of society was to go out from it. If women be not noble, homes cannot be pure and strong to withstand the deteriorating influence of the world on character and life. As the homes are, society must be. In Christianity the home virtues have a high, if not the highest, place. To rule the home a woman needs to possess abundance of grace. 2. The importance of strong-minded, strong-hearted, pious mothers in the kingdom of God. The great men of the Bible were all endowed with the greatness of their mothers. They owed to them what was best and brightest in their heart and lives. It was through them they achieved their successes. Never had women greater responsibilities thrust upon them than had the mothers of Moses, Jacob, Samuel, David, and Jesus Christ. Never did women more nobly fulfil their trust. It is of immense importance to a man, the first and most formative and lasting influence which moulds his character and directs the bent and tendency of his nature. 3. All social ties and relationships should be sanctified, consecrated, by prayer. The prayer of Eliezer, the prayer of Isaac--here called his eventide meditation--and the prayer of Rebekah’ s relatives, all suggest and convey the lesson that there is a religious aspect and element of those relationships of affection on which homes are to rest and be built up. If anywhere Divine direction should be sought, it is in connection with steps which are irrevocable--which once taken cannot be retraced. 4. The last word must be a word of caution. It is the temptation of the strong to be impatient of Divine delays. It was Rebekah’ s. (W. H.Davison.)Isaac’ s marriage In this tender manner is the admirable story closed. Who can forbear wishing them all happiness? The union of filial and conjugal affection is not the least honourable trait in the character of this amiable man. He “ brought her into his mother Sarah’ s tent” ; and was then, and not till then, comforted for his loss of her. Dutiful sons promise fair to be affectionate husbands: he that fills up the first station in life with honour, is thereby prepared for those that follow. God in mercy sets a day of prosperity over against a day of adversity. Now he woundeth our spirits by dissolving one tender union, and now bindeth up our wounds by cementing another. (A. Fuller.)Lessons 1. Honourable and due reception is but due to a wife sent from God. 2. Solemn taking of a wife as well as consent, is requisite for perfecting marriage. 3. Conjugal love must follow in all marriages made by God. 4. A wife’ s comfort may supply a mother’ s loss. So God makes up creature losses with creature revivings sometimes. (G. Hughes, B. D.)Rebekah a suitable wife for Isaac Isaac’ s continence had its reward. In the suitableness of Rebekah to a man of his nature, we see the suitableness of all such gifts of God as are really waited for at His hand. God may keep us longer waiting than the world does, but He gives us never the wrong thing. Isaac had no idea of Rebekah’ s character; he could only yield himself to God’ s knowledge of what he needed; and so there came to him, from a country he had never seen, a help-meet singularly adapted to his own character. One cannot read of her lively, bustling, almost forward, but obliging and generous conduct at the well, nor of her prompt, impulsive departure to an unknown land, without seeing, as no doubt Eliezer very quickly saw, that this was exactly the woman for Isaac. In this eager, ardent, active, enterprising spirit, his own retiring and contemplative, if not sombre disposition, found its appropriate relief and stimulus. Hers was a spirit which might indeed, with so mild a lord, take more of the management of affairs than was befitting; and when the wear and tear of life had tamed down the girlish vivacity with which she spoke to Eliezer at the well, and leapt from the camel to meet her lord, her active-mindedness does appear in the disagreeable shape of the clever scheming of the mother of a family. In her sons you see her qualities exaggerated: from her, Esau derived his activity and open-handedness; and in Jacob, you find that her self-reliant and unscrupulous management has become a self-asserting craft which leads him into much trouble, if it also sometimes gets him out of difficulties. But such as Rebekah was, she was quite the woman to attract Isaac and supplement his character. So in other cases where you find you must leave yourself very much in God’ s hand, what He sends you will be found more precisely adapted to your character than if you chose it for yourself. You find your whole nature has been considered--your aims, your hopes, your wants, your position, whatever in you waits for something unattained. And as in giving to Isaac the intended mother of the promised seed, God gave him a woman who fitted in to all the peculiarities of his nature, and was a comfort and a joy to him in his own life; so we shall always find that God, in satisfying His own requirements, satisfies at the same time our wants--that God carries forward His work in the world by the satisfaction of the best and happiest feelings of our nature, so that it is not only the result that is blessedness, but blessing is created along its whole course. (M. Dods, D. D.). Genesis 25:1-7 These are the days of the years of Abraham’ s life:-- The last years of Abraham I. ON THEIR NATURAL SIDE. Active to the last. II. ON THEIR SIDE. He provided for the purity and peace of the chosen family, by sending away the sons of his concubines. He did this (1) to prevent confusion of race, (2) to avoid disturbance and quarrels. (T. H. Leale.)Life and character of Abraham I. THE FIRST PERIOD. I. ABRAHAM COMES BEFORE US AS AN . II. ABRAHAM COMES BEFORE US AS A . III. ABRAHAM COMES BEFORE US IN AN ASPECT OF BRIGHT MORAL BEAUTY (Genesis 13:5-18). IV. A MORE OPEN AND SIGNAL OF THE AWAITS THE (chap. 14.). V. ABRAHAM IN HIS PRIVATE WITH GOD. II. THE SECOND PERIOD. Abraham has shown how unreservedly he can give credit to God for the fulfilment of His mere word, however incredible it might seem to the eye of sense. Will he also and equally give credit to God for the fulfilment of it in His own way? I. IN THIS NEW TRIAL, THE ’ S FAITH APPEARS AT FIRST TO FAIL. II. THE MANNER OF THE ’ S REVIVAL IS (chap. 17.). III. THE POINT OF ABRAHAM’ S IN WITH HIS CONDUCT TOWARDS LOT (chaps. 18., 19.). IV. THE NEXT SCENE TO US THE HUMBLED (chap. 20.). V. THE ACTUAL OF THE PROMISE DOES ABOLISH ALL STRIFE BETWEEN THE FLESH AND . VI. THE SCENE ON MOUNT MORIAH FORMS THE CLIMAX ’ S WALK OF FAITH. VII. THE CLOSING IN ABRAHAM’ S LIFE. (T. H.Leale.)Lessons 1. Piety as well a nature teacheth men to dispose of their estates which God hath given them unto their seed. 2. Abraham may not, will not alter the portion of the child of promise which God ordained. The best portion is for the children of promise. They have all (Genesis 25:5). 3. Some portion below, the children of the flesh do carry away as theirs. 4. It is wisdom for good fathers to settle their families, while they are alive and stirring. 5. Some difference between the portion of the children of the flesh and of the promise God makes here below. 6. Transplantation into places not inhabited, to people, is a design allowed by God (Genesis 25:6). (G. Hughes, B. D.)Educated by illusion Let us hastily recapitulate his history, so chequered by vicissitudes. He began his wanderings at Chanan; then seeking a new country, he entered Canaan, feeding his flocks there as long as pasture lasted, and then passed on. After that we find him still a wanderer, driven by famine to Egypt; then returning home, parting with Lot, losing his best friend, commanded to give up the dearest object of his heart, and at the close of life startled almost to find that he had not a foot of earth in which to make for his wife a grave. Thus throughout his life he was a pilgrim. In all we see God’ s blessed principle of illusion by which He draws us on towards Himself. The object of our hope seems just before us, but we go on without attaining it; all appears failure, yet all this time we are advancing surely on our journey and find our hopes realized not here but in the kingdom beyond. Abraham learnt thus the infinite nature of duty, and this is what a Christian must always feel. He must never think that he can do all he ought to do. It is possible for the child to do each day all that is required of him; but the more we receive of the spirit of Christ, the larger, the more infinitely impossible of fulfilment will our circle of duties become. (F. W. Robertson, M. A.) Genesis 25:8-10 Then Abraham gave up the ghost, and died in a good old age, an old man, and fall of years; and was gathered to his people Abraham’ s departure “ Full of years” is not a mere synonym for longevity. The expression is by no means a usual one. It is applied to Isaac at the close of his calm, contemplative life, to David at the end of his stormy and adventurous career, to the high priest Jehoiada, and to the patriarch Job. We shall understand its meaning better if, instead of “ full of years,” we read “ satisfied with years.” The words point to a calm close, with all desires granted, with hot wishes stilled, and a willingness to let life go, because all which it could give had been attained. We have two main things to consider. 1. The tranquil close of life. (1) It is possible, at the close of life, to feel that it has satisfied our wishes. Abraham had had a richly varied life. It had brought him all he wished. Satisfied, yet not sickened, keenly appreciating all the good and pleasantness of life, and yet quite willing to let it go, Abraham died. (2) It is possible at the end of life to feel that it is complete, because the days have accomplished for us the highest purpose of life. (3) It is possible, at the end of life, to be willing to go as satisfied. 2. Consider the glimpse of the joyful society beyond, which is given us in that other remarkable expression of the text, “ He was gathered to his people.” The words contain a dim intimation of something beyond this present life: (1) Dimly, vaguely, but unmistakably, there is here expressed a premonition and feeling after the thought of an immortal self in Abraham, which was not in the cave at Machpelah, but was somewhere else, and was for ever. (2) Abraham had been an exile all his life; but now his true social life is begun. He dwells with his own tribe; he is at home: he is in the city. (3) The expression suggests that in the future men shall be associated according to affinity and character. (A. Maclaren, D. D.)The death and burial of Abraham I. HIS DEATH. 1. The peaceful close of a long life. 2. The close of a satisfied life. 3. An introduction to a new and better life. II. HIS BURIAL. 1. An honourable one. 2. An occasion for peace among the members of his family. 3. The occasion of further blessing to the living (Genesis 25:11). (T. H.Leale.)Abraham’ s death I. ABRAHAM DIED. 1. The best of men die. 2. The conquest pilgrimage ends. 3. Abraham was brought down to the grave in honour and peace. 4. He being dead, yet speaketh. II. MARK HIS FAITH (See Hebrews 11:13, &c.). 1. His faith related to his posterity and the land of promise. Hence his interment in this particular cave. The field of his sepulchre was his own possession. 2. It related to himself. Though losing the earthly Canaan, he was sure of the heavenly Canaan. He was confident of a future life; and knew that his faith and piety would not go unrecognized or unrewarded in the world to come. So when we die, let it be in faith. (The Congregational Pulpit.)Abraham’ s death in old age The inscription on his tomb, if I may so call it, was “ He died in a good old age.” On this I have two remarks to offer-- (1) It was according to promise. Upwards of four-score years before this, the Lord told Abraham in vision, saying, “ Thou shalt go to thy fathers in peace: thou shalt be buried in a good old age.” In everything, even in death, the promises are fulfilled to Abraham. (2) It is language that is never used of wicked men, and not very commonly of good men. It is used of Gideon, and of David; and I know not whether of any other. The idea answers to what is spoken by the Psalmist, “ They shall bring forth fruit in old age” ; or that in Job, “ Thou shalt come to thy grave in a full age, like as a shock of corn cometh in his season.” (A. Fuller.)Lessons 1. God records the time of His saints’ lives to set out the continuance of their faith and patient waiting for God and His promise (Genesis 25:7). 2. Saints give up spirits to God; they are not snatched away. 3. It is good dying in an age full of goodness. 4. Saints, as Abraham, depart full and satisfied with life below. 5. Saints are gathered to their own people in their death (Genesis 25:8). 6. Honourable burial is due to saints deceased by their surviving seed, or friends. 7. God was as good as His word to Abraham in his death (Genesis 25:9). (G. Hughes, B. D.)Signs of age We are as immortal as the angels until our work is done, and, that finished, the best thing that can happen to us is to be called home to rest at once rather than to be here, weak and worthless, in our tents waiting on the plains of Moab. When Dr. Bees preached last in North Wales a friend said to him--one of those who are always reminding people that they are getting old--“ You are whitening fast, Dr. Bees.” The old gentleman did not say anything then; but when he got to the pulpit he referred to it, and said, “ There is a wee white flower that comes up through the earth at this season of the year--sometimes it comes up through the snow and frost; but we are all glad to see the snowdrop, because it proclaims that the winter is over and that the summer is at baud. A friend reminded me last night that I was whitening fast. But heed not that, brother; it is to me a proof that my winter will soon be over, that I shall have done presently with the cold and east winds and the frosts of earth, and that my summer--my eternal summer--is at hand.” (Heber Evans.)What men reap in age A young man came to a man of ninety years of age and said to him, “ How have you made out to live so long and be so well?” The old man took the youngster to an orchard, and, pointing to some large trees full of apples, said, “ I planted these trees when I was a boy, and do you wonder that now I am permitted to gather the fruit of them?” We gather in old age what we plant in our youth. Sow to the wind and we reap the whirlwind. Plant in early life the right kind of a Christian character, and you will eat luscious fruit in old age, and gather these harvest apples in eternity. (Dr. Talmage.)Age and Christ A distinguished Oneida chief, named Skenandon, having yielded to the instructions of the Bey. Mr. Kirkland, and lived a reformed man for fifty years, said just before he died, in his hundred and twentieth year, “ I am an aged hemlock; the winds of one hundred years have whistled through my branches; I am dead at the top” (he was blind); “ why I yet live the great good Spirit only knows. Pray to my Jesus that I may wait with patience my appointed time to die; and when I die, lay me by the side of my minister and father, that I may go up with him at the great resurrection.” Weakness of age To an acquaintance who inquired about his welfare, he gave this account: “ I am but weak; but it is delightful to find one’ s self weak in everlasting arms; oh, how much do I owe my Lord! What a mercy, that once within the covenant, there is no getting out of it again; now I find my faculties much impaired.” His relations answering that it was only his memory which seemed to be effected with his disease:--“ Well,” said he, “ oh, how marvellous that God hath continued my judgment, considering how much I have abused it; and continued my hope of eternal life, though I have misimproved it!” . . . Speaking on the same topic afterwards he said very beautifully, “ Were I once in heaven, a look of Christ would cure my failing memory, and all my other weaknesses. There I shall not need wine nor spirits to recruit me; no, nor shall I think of them, but as Christ was through them kind to me.” (Life of the Rev. John Brown of Haddington.)Gathered to his people Dimly, vaguely, veiledly, but unmistakably, as it seems to me, is here expressed at least a premonition and feeling after the thought of an immortal self in Abraham that was not there in what “ his son Isaac Ishmael laid in the cave at Macpelah,” but was somewhere else and was for ever. That is the first thing hinted at here--the continuance of the personal being after death. Is there anything more? I think there is. Now, remember, Abraham’ s whole life was shaped by that commandment, “ Get thee out from thy father’ s house, and from thy kindred, and from thy country.” He never dwelt with his kindred; all his days he was a pilgrim and sojourner, a stranger in a strange land. But now he is gathered to his people. The life of isolation is over, the true social life is begun. He is no longer separated from those around him, or flung amidst those that are uncongenial to him. “ He is gathered to his people” ; he dwells with his own tribe; he is at home; he is in the city. Further, the expressions suggest that in the future men shall be associated according to affinity and character. “ He was gathered to his people,” whom he was like and who were like him; the people with whom he had sympathy, the people whose lives were shaped after the fashion of his own. Men will be sorted there. Gravitation will come into play undisturbed; and the pebbles will be ranged according to their weights on the great shore where the sea has cast them up, as they are upon Chesil beach, down there in the English Channel, and many another coast besides; all the big ones together and sized off to the smaller ones, regularly and steadily laid out. Like draws to like. Our spiritual affinities, our religious and moral character, will settle where we shall be and who our companions will be when we get yonder. Some of us would not altogether like to live with the people that are like ourselves, and some of us would not find the result of this sorting to be very delightful. Men in the Dantesque circles were only made more miserable because all around them were of the same sort, and some of them worse than themselves. And an ordered hell, with no company for the liar but liars, and none for the thief but thieves, and none for impure men but the impure, and none for the godless but the godless, would be a hell indeed. “ He was gathered to his people,” and you and I will be gathered likewise. What is the conclusion of the whole matter? Let us follow with our thoughts, and in our lives those who have gone into the light, and cultivate in heart and character those graces and excellences which are congruous with the inheritance of the saints in light. Above all let us give our hearts to Christ, by simple faith in Him, to be shaped and sanctified by Him. Then our country will be where He is, and our people will be the people in whom His love abides, and the tribe to which we belong will be the tribe of which He is Chieftain. So when our turn comes, we may rise thankfully from the table in the wilderness, which He has spread for us, having eaten as much as we desired, and quietly follow the dark-robed messenger whom His love sends to bring us to the happy multitudes that throng the streets of the city. There we shall find our true home, our kindred, our King. (A. Maclaren, D. D.) Genesis 25:11 God blessed his son Isaac Divine blessing Two large and perpetual principles, on which the government of God proceeds, are involved in such commonplace incidents, as death, benefits received, and access to a well of water-- (1) that God repeats Himself in His modes of training men; and (2) that God does not repeat Himself. God had blessed Abraham, and He blessed Isaac; He repeated His procedure. Isaac received the Divine blessing at the well Lahairoi--where Abraham did not dwell: God did not repeat Himself. I. I ask you, fathers and mothers, to THE BEST WHICH CAN BE LEFT TO . It is not property or riches. If your children never inherit from you anything but a few cheap well-used articles of furniture, yet can point to your grave and say, “ Under that grassy mound lie the remains of one who lived a life of faith in the Son of God, and tried to make the world of his neighbourhood better,” be sure they will inherit from you that which is more helpful and ennobling than cartloads of gold or silver. Be it yours to secure that. II. LET EACH ONE THE OF TO GOD, IN ORDER TO BE FULLY BLESSED. You may have not a few rich temporal blessings, but if you have not received the grace of the Holy Spirit so as to call Jesus Christ Lord, then you are rejecting that which alone conveys the favour in which is life eternal. No one can acquire this blessing for you. III. THE VARYING TO WHICH THE DIVINE COMES. Abraham, Isaac, Jacob--so different in their character--all were blessed by the Lord. IV. IN ORDER TO OBTAIN AND RETAIN DIVINE , WE MUST KNOW THE SECRET OF IT. Isaac’ s knowledge of it is suggested by the words, “ He dwelt by the well Lahai-roi” --the well of the Living, Seeing One. Have you no memory of a private room, or a sick bed, or a communion, when there came a flow of light and impulse into your heart, and Jesus appeared to be your life as never before? Do you never return in spirit to that scene, and endeavour again to refresh yourself with its intimations? The Lord who blessed you then is the same still. (D. G. Watt, M. A.)A word for quiet people 1. After the death of Abraham, God blessed Isaac. What a contrast meets us as we turn to him. The longest lived of the patriarchs, yet what a little space he fills. Abraham has many chapters--so has Jacob, but Isaac has scarcely a single chapter to himself, this is the lesson of his life. We talk of most men because of their importance. I want to talk of Isaac because of his unimportance. His are the annals of a quiet life. God is the God of Abraham. Yes, we do not wonder at that--Abraham the hero, the warrior, the father and founder of great nations--the man of such gifts and such achievements. But God is the God of Isaac, too--the God of the quiet uneventful life. The heavenly Father hath room in His heart for all His children. He who maketh us to differ, loves us in all the separateness of our character. 2. Remember that Isaac is needed as well as Abraham. It is well that there should be some few men here and there, lifted up above the rest like the high hills that touch the sky. The sight of them is needful to refresh us, to expand our thought, to break the dead level of life, and to bring down blessings from heaven. But we need the quiet fields as well as the mountain heights--they give us the grass of the meadow and the corn of the valley. Earth has need of common people--and indeed most need of them. Some one said one day to Abraham Lincoln, referring to some prominent man, “ He is a common-looking person.” “ Friend,” said Abraham Lincoln, “ the Lord prefers common-looking people, that is why He has made so many of them.” If folks were all splendid geniuses, whirling to heaven in chariots of fire, who would do the humdrum work of life? Let us learn to think rightly of common-place people, including ourselves. George Eliot preaches a needed gospel when she writes of one of her characters, “ He whose fortunes I have undertaken to relate was in no respect an ideal or exceptional character . . . a man whose virtues were not heroic, and who had no undetected crime within his heart; who had not the slightest mystery hanging about him, but was palpably and unmistakably common-place . . . But, dear madam, it is so very large a majority of your fellow-countrymen that are of this insignificant stamp. Yet these common-place people--many of them--bear a conscience, and have felt the sublime prompting to do the painful right; they have their unspoken sorrows and their sacred joys; their hearts have perhaps gone out towards their first-born, and they have mourned over the irreclaimable dead. Depend upon it you would gain unspeakably if you would learn to see more of the poetry and pathos, the tragedy and comedy, lying in the experience of a human soul that looks through dull grey eyes and that speaks in a voice of quite ordinary tones.” 3. Remember the advantages of such a life. “ Isaac went into the field at eventide to meditate.” Of such life, this is its distinction. If it have less of action, it certainly has more room for meditation. If it knows fewer things, yet it generally knows them better and deeper. If it has less glory and triumph, yet it has closer and steadier communion. If it cannot fight the Master’ s battles, it can sit at the Master’ s feet and learn of Him. The quiet life has its blessings. Down by the stream the little meadow lay; and it heard afar off the roar of the great city, and it saw the ruddy glare of its lights flung up against the murky sky. “ Alas!” it sighed, “ how dull a life is mine! Yonder, in the city, with its thousands, one might do some good. But I am so far away and useless.” But in the night time came the stars and sang to it--“ Foolish creature, we are thine in all our silvery brightness, we whom they scarcely see in the city.” Then the dew fell and whispered to its heart--“ And I am thine, I that am of no use on the hard city ways.” And up rose the sun and woke the flowers and painted them afresh, and it said--“ I am thine, I who have to fight with city fogs for many an hour yonder.” And the meadow thought it had something to sing about after all, and the lark went soaring heavenward with music. But one day it heard some stray city sparrow tell a tale about the hungry little children, and the drunken men, and the wretched women, and about weary rich folks. And it grew sad again and said--“ What can I do down here, out of the way, and so common-place!” Then came the breeze and it cried in a hurry, “ Quick! give us your freshness and fragrance that we may bless the crowded courts and streets,” and it was off. And there came some that picked the flowers from beside the stream, and told how they should gladden many a weary heart, and smile upon sick children, and light up many a dreary home. Then the meadow sang a sweeter song than ever, and was glad that He who maketh all hath so much room for the quiet and unknown, and can turn these to such good account. God blessed Isaac. 4. Remember, again, that if quiet people do not go up so high as others, they do not go down so low. “ Happy is the nation whose annals are dull,” said an authority. Think of Abraham and David and Elijah, and you will see that the life of Isaac has its compensations. 5. Again-there is a special beauty of character belonging to the quiet life. Take another of the few incidents in Isaac’ s life--that recorded in the sixty-seventh verse of the twenty-fourth chapter--“ And he brought Rebekah into his mother Sarah’ s tent, and he loved her, and was comforted after his mother’ s death.” The gentle heart grieving for his mother, and solaced by the love of Rebekah, is an aspect of the quiet life worth lingering over. These are the gifts with which the quiet people do enrich the world. We do not wonder now that God blessed Isaac. 6. Notice further--that the quiet life has its trials. We see it in the picture of the dim-eyed Isaac sitting in the tent door, bidding his son fetch for him the venison which his soul loved--an ease that breeds a self-indulgence is the besetment of the quiet life. It needs to be stirred up, and that sharply at times, and so there comes the famine, rousing him-making the somewhat sluggish life beat more vigorously. Bringing new wants that require new devices. Bringing new conditions that must be dealt with. No harvest ever did so much for Isaac as that famine. Yet another tendency of the quiet life is to fear and to cunning. We see it in Jacob the quiet man, the smooth man. But here in Isaac is the possibility. The story of the men of Gerar and Rebekah shows this tendency in Isaac. They who are weakest need most of all the help of God and have most room for it. They who have no other gifts must make the most of this. 7. Again, the quiet uneventful life has its victories--victories as brave and oftentimes alike more noble and complete than the victories of the warrior. Isaac pitched his tent in the Valley of Gerar and dwelt there, and Isaac digged the wells of water which they had digged in the days of Abraham his father (Genesis 18:23). Then the Philistines came and stopped up the well. Ishmael would have fought for it, but that would have taken time and men’ s lives, and have established a feud between himself and his neighbours. And after all he would have had to dig out the well again. So it was a saving of trouble and time and of much else at once to dig the well. So he digged again, and the Philistines came and filled that also. Again he might have fought about that too--but all that made it worth while to dig before made it worth while to dig again. So he removed from thence and digged another well; and for that they strove not. He had got to Rehoboth--“ room.” It is a good place to live, Rehoboth--where there is room for forgiveness and patience there is room for peace. And the Lord appeared to him the same night and said, “ Fear not, for I am with thee, and will bless thee.” Where there is room for love there is room for God. Then came the kings and chief captains who had sent him away and won by his gentleness, they sought an alliance with him--“ We saw certainly that the Lord was with thee: and we said, let there now be an oath betwixt us, and let us make a covenant with thee. Thou art now the blessed of the Lord. And he made them a feast, and they did eat and drink.” It was a great triumph of peace principles; as pure a victory as was ever won. So the quiet man was a hero all unbeknown to himself, and won a more noble victory then ever came of cruel bloodshed. These gentle souls have a mighty power, mightier than we reckon--like the silent stars that rule the darkness by shining. Lastly, let us remember that it was not Isaac’ s natural character that singled him out for distinction; but it was his relation to the coming Messiah, the Lord Jesus Christ. This was Abraham’ s greatness; and here was Isaac as great as Abraham. And herein is our greatness too. Not in what we are can we find our glory, but in Him, our Saviour and our King. (Mark Guy Pearse.)Isaac I. THE OF THIS MAN TAKES ROOT IN THE OF GOD. 1. His natural life commences with a special benediction, for he was a child of promise. 2. Isaac had a remarkable dedication in his youth. 3. But it is now, when Abraham is dead, that he more largely receives the blessing. 4. More deeply impressed at the last than at the first, he solemnly prepares transmit that blessing which he had inherited. II. THIS MAN’ S MARKED GROWS UP AND SHAPES ITSELF IN THE GODLY HABITS OF A LIFE. 1. His habit of thought. 2. His habit of dealing with men. 3. His habits at home. III. THE MARKED OF THIS MAN IS SEEN IN THE AMPLE FRUIT WHICH IT BORE. 1. It is in Isaac that we get the best expression of patriotism. 2. Come within the radius of this man’ s influence, and you feel that he, too, in the best sense, was a man of the world. 3. But notably you feel in Isaac’ s case what is that influence which leads a man to make ample and timely disposition of his secular affairs, that he may give himself more fully to better things. (G. Woolnough, M. A.) Genesis 25:12-18 These are the generations of Ishmael I. The generations of Ishmael I. THAT THOSE WHO ARE NOT TO THE MOST PLACE ARE YET CARED FOR BY . II. THAT AFFORDS FOR THE SUPPORT OF FAITH AND VIRTUE. III. THAT THE OF MAY BE PROVED ON LINES. Past and present condition of (1) Jews, (2) Ishmaelites. (T. H. Leale.)The genealogies of the wicked 1. The genealogies of the wicked, God sometimes recorded for His own glory and the sake of the Church (Genesis 25:12). 2. God doth by name punctually perform His promise unto His servants, though it be concerning the wicked. 3. God doth vouchsafe a more abundant seed sometimes to the children of the flesh than to the children of the promise. Ishmael hath many sons, it is long till Isaac hath any. 4. Great dignities, commands, and powers below God doth cast upon bondmen in the Church (Genesis 25:16). One drachm of grace is above monarchies. 5. A long age may betide an Ishmael, but not a good one. 6. A like death may seem to be both to the righteous and the wicked, but it is not so in truth. 7. The wicked in death are gathered to their people as well as the righteous unto theirs (Genesis 25:17). 8. God giveth the lot of habitation, motion and cessation unto the worst of men on earth (Genesis 25:18). (G. Hughes, B. D.) Genesis 25:19-23 The generations of Isaac.--The holy seed 1. God hath a special care to commend unto posterity the line of His Church, and His providences towards it. 2. The eminent line of the Church visible begins from Abraham (Genesis 25:19). 3. The holy seed run not foolishly nor hastily into the marriage covenant, but in maturity and prudence. 4. God separates the mother of His Church from all superstitious relations. In calling any to His Church God separates them from corrupt relations (Genesis 25:20). (G. Hughes, B. D.)Lessons 1. In God’ s answer of prayer the greatest mercies may be given in, with the greatest temptation. 2. Hard temptations may sometimes cause gracious souls to be discontented with their mercies. 3. In such temptations gracious hearts make their resource to God to know His mind and do it (Genesis 25:22). (G. Hughes, B. D.)Lessons 1. Jehovah vouchsafes answers to His troubled petitioners suitable to their desires. 2. God hath by natural symptoms in some declared the two great parties of the world and of the Church. 3. God’ s oracle hath foretold heavy divisions between them. 4. God hath so ordered that the people of the world may be outwardly stronger than the Church. 5. It is God’ s oracle that the greatest in the world shall serve the least in the Church. 6. The preferring or undervaluing of creatures either for outward or inward, temporal or eternal good, depends wholly upon God’ s will (Genesis 25:23). (G. Hughes, B. D.)Rebekah’ s barrenness The intended mother of the promised seed was left for twenty years childless--to contend with the doubts, surmises, evil proposals, proud challengings of God, and murmurings, which must undoubtedly have arisen even in so bright and spirited a heart as Rebekah’ s. It was thus she was taught the seriousness of the possession she had chosen for herself, and gradually led to the implicit faith requisite for the discharge of its responsibilities. Many young persons have a similar experience. They seem to themselves to have chosen a wrong position, to have made a thorough mistake in life, and to have brought themselves into circumstances in which they only retard, or quite prevent the prosperity of those with whom they are connected. In proportion as Rebekah loved Isaac, and entered into his prospects, must she have been tempted to think she had far better have remained in Padanaram. It is a humbling thing to stand in-some other person’ s way; but if it is by no fault of ours, but in obedience to affection or conscience we are in this position, we must, in humility and patience, wait upon Providence as Rebekah did, and resist all morbid despondency. This second barrenness in the prospective mother of the promised seed was as needful to all concerned as the first was; for the people of God, no more than any others, can learn in one lesson. They must again be brought to a real dependence on God as the Giver of the heir. The prayer with which Isaac “ entreated” the Lord for his wife “ because she was barren” was a prayer of deeper intensity than he could have uttered had he merely remembered the story that had been told him of his own birth. God must be recognized again and again and throughout as the Giver of life to the promised line. Learn, therefore, that although God has given you means of working out His salvation, your Rebekah will be barren without His continued activity. On His own means you must re-invite His blessing, for without the continuance of His aid you will make nothing of the most beautiful and appropriate helps He has given you. It was by pain, anxiety, and almost dismay, that Rebekah received intimation that her prayer was answered. In this she is the type of many whom God hears. Inward strife, miserable forebodings, deep dejection, are often the first intimations that God is listening to our prayer and is beginning to work within us. (M. Dods, D. D.) Genesis 25:24-26 Twins Birth of Esau and Jacob I. THEIR MARKED . II. HOW HEREBY IS POINTED OUT THEIR FUTURE DESTINY. III. HOW THEIR , SO EARLY , THE OF THEIR PARENTS. (T. H. Leale.)The twins The children whose birth and destinies were thus predicted, at once gave evidence of a difference even greater than that which will often strike one as existing between two brothers, though rarely between twins. The first was born, all over like a hairy garment, presenting the appearance of being rolled up in a fur cloak or the skin of an animal--an appearance which did not pass away in childhood, but so obstinately adhered to him through life, that an imitation of his hands could be produced with the hairy skin of a kid. This was by his parents considered ominous. The want of the hairy covering which the lower animals have, is one of the signs marking out man as destined for a higher and more refined life than they; and when their son appeared in this guise, they could not but fear it prognosticated his sensual, animal career. So they called him Esau. And so did the younger son from the first show his nature, catching the heel of his brother, as if he were striving to be first-born; and so they called him Jacob, the heel-catcher or supplanter--as Esau afterwards bitterly observed--a name which precisely suited his crafty, plotting nature, shown in his twice over tripping up and overthrowing his elder brother. The name which Esau handed down to his people was, however, not his original name, but one derived from the colour of that for which he sold his birthright. It was in that exclamation of his, “ Feed me with the same red,” that he disclosed his character. (M. Dods, D. D.) Genesis 25:27 And the boys grew: and Esau was a cunning hunter Esau, the hunter I. A man of strong physical nature, a man of passion, with little self-restraint. II. A man of swift impulse. III. A man reckless of consequences. The present, the immediate, arrests him. IV. Esau had no sense of spiritual things. (L. D. Bevan.)The animal and the spiritual I. Esau was full of healthy vigour and the spirit of adventure, exulting in field sports, active, muscular, with the rough aspect and the bounding pulse of the free desert. Jacob was a harmless shepherd, pensive and tranquil, dwelling by the hearth and caring only for quiet occupations. Strength and speed and courage and endurance are blessings not lightly to be despised; but he who confines his ideal to them, as Esau did, chooses a low ideal, and one which can bring a man but little peace at the last. Esau reaches but half the blessing of a man, and that the meaner and temporal half; the other half seems seldom or never to have entered his thoughts. II. So side by side the boys grew up; and the next memorable scene of their history shows us that the great peril of animal life--the peril lest it should forget God altogether and merge into mere uncontrolled, intemperate sensuality--had happened to Esau I For the mess of pottage the sensual hunter sells in one moment the prophecy of the far future and the blessing of a thousand years. Esau’ s epitaph is the epitaph of a lifetime recording for ever the consummated carelessness of a moment. Esau, “ a profane person, . . . who for one morsel of meat sold his birthright.” Jacob, with all the contemptible faults which lay on the surface of his character, had deep within his soul the faith in the unseen, the sense of dependence on and love to God which Esau did not even comprehend. 1. Cultivate the whole of the nature which God has given you, and in doing so remember that the mind is of more moment than the body, and the soul than both. 2. Beware lest, in a moment of weakness and folly, you sell your birthright and barter your happy innocence for torment and fear and shame. (Archdeacon Farrar.)Politic hunting I. His : A HUNTER. Hunting in itself is a delight lawful and laudable, and may well be argued for from the disposition that God hath put into creatures. He hath naturally inclined one kind of beasts to pursue another for man’ s profit and pleasure. He hath given the dog a secret instinct to follow the hare, the hart, the fox, the boar, as if he would direct a man by the finger of nature to exercise those qualities which His Divine wisdom created in them. 1. This practice of hunting hath in it delight. 2. Benefit. Recreations have also their profitable use, if rightly undertaken. (1) The health is preserved by a moderate exercise. (2) The body is prepared and fitted by these sportive to more serious labours, when the hand of war shall set them to it. (3) The mind, wearied with graver employments, hath thus some cool respiration given it, and is sent back to the service of God with a revived alacrity. II. HIS POLICY: A CUNNING HUNTER. 1. He had a ravenous and intemperate desire. This appears from three phrases he used: (1) “ Feed me, I pray thee” (Genesis 25:30); satisfy, saturate, satiate me; or, let me swallow at once, as some read it. The words of an appetite insufferable of delay. (2) To show his eagerness, he doubles the word for haste: “ with that red, with that red pottage;” red was his colour, red was his desire. He coveted red pottage; he dwelt in a red soil, called thereon Idumea; and in the text, “ therefore was his name called Edom.” (3) He says, “ I am faint,” and (Genesis 25:32) “ at the point to die,” if I have it not. Like some longing souls that have so weak a hand over their appetites, that they must die if their humour be not fulfilled. 2. His folly may be argued from his base estimation of the birthright; that he would so lightly part from it, and on so easy conditions as pottage. 3. Another argument of his folly was ingratitude to God, who had in mercy vouchsafed him, though but by a few minutes, the privilege of primogeniture; wherewith divines hold that the priesthood was also conveyed. 4. His obstinacy taxeth his folly, that, after cold blood, leisure to think of the treasure he sold, and digestion of his pottage, he repented, not of his rashness, but (Genesis 25:34) “ He did eat, and drink, and rose up, and went his way” --filled his belly, rose up to his former customs, and went his way without a Quidfeci? Therefore it is added, “ he despised his birthright.” He followed his pleasures without any interception of sorrow or interruption of conscience. His whole life was a circle of sinful customs; and not his birthright’ s loss can put him out of them. 5. Lastly, his perfidious nature appeareth, that though he had made an absolute conveyance of his birthright to Jacob, and sealed the deed with an oath, yet he seemed to make but a jest of it, and purposed in his heart not to perform it. Thus literally; let us now come to some moral application to ourselves. Hunting is, for the most part, taken in the Holy Scripture in the worst sense. So (Genesis 10:9) Nimrod was a hunter, even to a proverb; and that “ before the Lord,” as without fear of His majesty. Now, if it were so hateful to hunt beasts, what is it to hunt men? The wicked oppressors of the world are here typed and taxed, who employ both arm and brain to hunt the poor out of their habitations, and to drink the blood of the oppressed Herein observe-- I. The persons hunted. II. The manner of hunting; and, III. The hounds. 1. The poor are their prey: any man that either their wit or violence can practise on. 2. You hear the object they hunt; attend the manner. And this you shall find, as Esau’ s, to consist in two things--force and fraud. They are not only hunters, but cunning hunters. 3. Now for their hounds. Besides that they have long noses themselves, and hands longer than their noses, they have dogs of all sorts. Beagles, cunning intelligencers--the more crafty they are, the more commendable, Their setters, prowling promoters; whereof there may be necessary use, as men may have dogs, but they take them for mischievous purposes. Their spaniels, fawning sycophants, who lick their master’ s hands, but are brawling ever at poor strangers. Their great mastiffs; surly and sharking bailiffs, that can set a rankling tooth in the poor tenants’ ribs. Thus I have shown you a field of hunters; what should I add, but my prayers to heaven, and desires to earth, that these hunters may be hunted? The hunting of harmful beasts is commended: the wolf, the boar, the bear, the fox, the tiger, the otter. But the metaphorical hunting of these is more praiseworthy; the country wolves, or city foxes, deserve most to be hunted. (T. Adams.)Jacob was a plain man, dwelling in tents First impressions of Jacob I. JACOB WAS THE FATHER OF THE JEWISH RACE, AND A TYPICAL JEW. If we can understand the life of Jacob, we can understand the history of his people. The extremes which startle us in them are all in him. Like them, he is the most successful schemer of his times; and, like them, he has that deep spirituality, that far-seeing faith, which are the grandest of all qualities, and make a man capable of the highest culture that a human spirit can receive. Like them, he spends the greatest part of his life in exile, and amid trying conditions of toil and sorrow; and, like them, he is inalienably attached to that dear land, his only hold on which was by the promise of God, and the graves of the heroic dead. II. JACOB HAS SO MANY POINTS OF CONTACT WITH . 1. His failings speak to us. 2. His aspirations speak to us. 3. His sorrows speak to us. III. IN JACOB WE CAN TRACE THE OF DIVINE LOVE. “ Jacob have I loved” (Malachi 1:2). 1. It was pre-natal love. 2. It was fervent love. 3. It was a disciplinary love. IV. JACOB’ S LIFE GIVES A CLUE TO THE OF (see Romans 9:11). Election refers largely, if not primarily, to the service which the elect are qualified to render to their fellows throughout all coming time. (F. B. Meyer, B. A.)Childhood shows the man I. THAT CONDUCT IN THE DAYS OF YOUTH THE OF AFTER DAYS. II. THAT THE BIBLE THE RIGHT WAY OF GROWING UP INTO A WORTHY MANHOOD. III. THAT NATURAL MUST BE UNDER CONTROL FROM THE OUTSET OF LIFE. Conclusion: Read this item in the life of Jacob and Esau-- 1. To learn in what you may be tending to wrong. 2. To impress you with the truth that there are critical hours in every one’ s life. 3. To realize that there is present help against yielding. (D. G. Watt, M. A.)Jacob’ s home life I. . II. . III. , . Lessons: 1. The responsibility of parents. 2. The need of love as a cementing influence in home life. 3. The baseness of unbrotherliness. 4. The downward course of sin. (T. S. Dickson.)Dwelling in tents Two things are observable in the holy patriarchs, and commendable to all that will be heirs with them of eternal life. 1. Their contempt of the world. They that dwell in tents intend not a long dwelling in a place. They are moveables, ever ready to be transferred at the occasion and will of the inhabiter. “ Abraham dwelt in tents with Isaac and Jacob, the heirs with him of the same promise” (Hebrews 11:9). The reason is added, “ for he looked for a city which hath foundations, whose builder and maker is God.” These saints studied not to enlarge their barns, as the rich cosmopolite (Luke 12:1-59.), or to sing requiems to their souls, in the hoped perpetuity of earthly habitations. “ Soul, live; thou hast enough laid up for many years.” Fool! he had not enough for that night. They had no thought that their houses should continue for ever, and their dwelling-places to all generations; thereupon calling their lands after their own Psalms 49:11). God convinceth the foolish security of the Jews, to whom He had promised (by the Messiah to be purchased) an everlasting royalty in heaven, by the Rechabites (Jeremiah 35:7), who built no houses, but dwelt in tents, as if they were strangers, ready on a short warning for removal. The Church esteems heaven her home, this world but a tent, a tent which we must all leave, build we as high as Babel, as strong as Babylon. When we have fortified, combined, feasted, death comes with a voider, and takes away all. 2. Their frugality should not pass unregarded. Here is no ambition of great buildings; a tent will serve. How differ our days and hearts from those! The fashion is now to build great houses to our lands, till we have no lands to our houses; and the credit of a good house is made, not to consist in outward hospitality, but in outward walls. (T. Adams.)The advantages of plain dealing 1. The principal is to please God, whose displeasure against double-dealing the sad examples of Saul for the Amalekites, of Gehazi for the bribes, of Ananias for the inheritance, testify in their destruction. Whose delight in plain-dealing Himself affirms: “ Behold an Israelite indeed, in whom is no guile!” (John 1:17). 2. The credit of a good name, which is a most worthy treasure, is thus preserved. The riches left thee by thy ancestors may miscarry through others’ negligence; the name not, save by thy own fault. It is the plain-dealer’ s reward, his name shall be had in estimation; whereas no faith is given to the dissembler, even speaking truth. Every man is more ready to trust the poor plain-dealer than the glittering, false-tongued gallant. 3. It prevents and infatuates all the malicious plots of enemies. God, in regard to thy simplicity, brings to nought all their machinations. Thou, O Lord, hadst respect to my simple pureness. An innocent fool takes fearless steps, and walks as securely as if it stood girt with a wall of brass. 4. It preserves thy state from ruin. When by subtlety men think to scrape together much wealth, all is but the spider’ s web, artificial and weak. What plain-dealing-gets, sticks by us, and infallibly derives itself to our posterity. If thou wouldst be good to thyself and thine, use plainness. 5. It shall somewhat keep thee from the troubles and vexations of the world. 6. The curses of the poor shall never hurt thee. Though the causeless curse shall never come, yet it is happy for a man so to live that all may bless him. Now the plain man shall have this at last. Gallant prodigality, like fire in flax, makes a great blaze, a hot show, but plain hospitality, like fire in solid wood, holds out to warm the poor, because God blesseth it. So I have seen hot spurs in the way gallop amain; but the ivy bushes have so stayed them, that the plain traveller comes first to his journey’ s end. 7. It shall be thy best comfort on thy death-bed: the conscience of an innocent life. On this staff leans aged Samuel: “ Whose ox or ass have I taken?” 8. Lastly, thou shalt find rest for thy soul. Thou hast dealt plainly; so will God with thee, multiplying upon thee His promised mercies. (T. Adams.)Jacob’ s election; or, Divine sovereignty in its relation to life I. Although Jacob obtained, in virtue of his election, a certain priority over Esau, yet was Esau also, equally with Jacob, the subject of Divine sovereignty. II. The appointment of God’ s sovereignty concerning these two brothers did in no wise determine their eternal destinies, but only the sphere of their human histories. III. It may have been the case that the positions severally assigned to both Jacob and Esau in the family of Isaac, were just those which were best adapted to ensure the blessedness of both. Perhaps the only way to bring such a disposition as Esau’ s to esteem his birthright in Isaac was to transfer it to another. And that this discipline was not lost on Esau the event distinctly shows. (W. Roberts.)And the boys grew I. They grew bodily. Natural provision for this. Food, air, exercise, increase bulk of body. Explain. Grew in stature and in strength. II. They grew mentally. Natural provision for this. Memory a storehouse for facts. Judgment a mill for grinding them up and digesting them. Some boys are careless, dull, disobedient, self-willed, grow slowly, become men bodily and remain children in mind. Providential provision for mental growth. Books, schools, &c. These boys had not these things. III. They grew very unlike each other. Sketch their differences, bodily, mentally, morally. See rest of verse. Brothers often unlike in temper, taste, &c. With all mental and other differences they should be alike pious. “ Boy father of the man.” IV. They grew up into history. Which became the most prominent? Why? The practice of prayer at length made Jacob the better man. He overcame evil. Esau degenerated. Learn: You are all growing bodily: are you growing mentally? Do you grow in wisdom and in grace, and in the favour of God and man? Are you growing like Christ, growing up into Christ, growing more fit for heaven? Constancy and inconstancy in the two brothers It has been pointed out that the weakness in Esau’ s character which makes him so striking a contrast to his brother is his inconstancy. “ That one error Fill him with faults; makes him run through all the sins.” Constancy, persistence, dogged tenacity is certainly the striking feature of Jacob’ s character. He could wait and bide his lime; he could retain one purpose year after year till it was accomplished. The very motto of his life was, “ I will not let Thee go except Thou bless me.” He watched for Esau’ s weak moment, and took advantage of it. He served fourteen years for the woman he loved, and no hardship quenched his love. Nay, when a whole lifetime intervened, and he lay dying in Egypt, his constant heart still turned to Rachel, as if he had parted with her but yesterday. In contrast with his tenacious, constant character stands Esau, led by impulse, betrayed by appetite, everything by turns and nothing long. To-day despising his birthright, to-morrow breaking his heart because for its loss; to-day vowing he will murder his brother, to-morrow falling on his neck and kissing him; a man you cannot reckon upon, and of too shallow a nature for anything to root itself deeply in. (M. Dods, D. D.)Life revealed in its progress One ship is as good as another in the harbour. It is outside of the harbour that the comparative merits of different vessels are made to appear. There their qualities, whether superior or inferior, show themselves. It is what ships do on the sea that determines that one is better or worse than another. And as with ships, so with men. Two men start about alike on the morn of life. They go along at first about together. But follow them five or ten years, and about the fifth, the sixth, or the seventh year, the one--a man of pleasure, a godless man, a man that does not believe in a Divine supervision of the affairs of this world--begins to degenerate; while the other--a sober Christian man, who believes that God controls the world and all that are in it--in the beginning lays his foundation, going down so deep that he seems for a time to burrow like a marmot; but then, little by little, he begins to work upward, and he builds so that every hour men see that he is building strongly and surely. (H. W. Beecher.) Genesis 25:28 Rebekah loved Jacob Rebekah; or, undue natural affection and partiality in parents 1. While the account of Rebekah in Holy Scripture is so brief, that it would be difficult to draw many reflections from the study of her character, her position is suggestive, and her conduct by no means without important practical results. She first comes before our notice as the future wife of Isaac, and, in that capacity, at once attracts the interest of the student of the patriarchal age. She found Isaac walking, meditating at eventide, and he received her into his tent. Isaac was forty years old when he took Rebekah to wife--the daughter of Bethuel the Syrian, of Padanaram, the sister of Laban the Syrian. Isaac entreated the Lord for his wife, because she was barren; and Isaac loved Esau because he did eat of his venison, but Rebekah loved Jacob. The next we hear of her was in Gerar, where her beauty attracting the notice of the inhabitants, Isaac called her his sister. Esau’ s marriage became a grief of mind to Isaac and Rebekah, for he married a Hittite. The next and hinging circumstance of Rebekah’ s life is the account of the deception passed upon his father by Jacob, at the suggestion of his mother. 2. The character which we have brought before us by the preceding acts is one, which to our eye, would wear the appearance of duplicity and self-seeking in a high degree; but placing aside for a moment the impression which is thus forced upon us, it will be well to study the many practical suggestions which are started by reading Rebekah’ s life. And first, this trait which I have just called duplicity, whatever if may be, belonged to the mother of Israel, and characterized each succeeding scion of her race. The Jew is essentially subtle. In whatever degree this may be traceable to Rebekah and her son, it nevertheless is very clear that a parent’ s fault is constantly transmitted to its child and onward to successive generations. More than this. If the parent yields to his natural disposition, he strengthens his own habit of evil and transmits to his descendants a nature more strongly inclined to the same evil; whereas if, on the other hand, he succeeds in checking his own disposition, the result becomes apparent in the healthier moral condition of his offspring. All this is very sad to contemplate, inasmuch as countless beings become responsible for the fault of one; but it is in accordance with the history of mankind, with the moral impressions of antiquity, and with distinct statements of Divine revelation. The sin of Adam has effected his remotest descendant; the oft told tales of the Atreidae and OEdipus remind us how strongly the heathen world was impressed with the belief that the sin of the parent predisposed the child for the committal of a similar fault, and became the cause of punishment to distant posterity; while the second commandment tells us in clear terms, that God visits the sins of the fathers on the children to the third and fourth generation. But it is not only to punishment, but the physical tendency to a definite form of immorality to which I specially refer. It has been observed, with regard to the population of our own country, that in districts where certain crimes are prevalent children are born with bodily constitutions and mental conformations, such as strongly to predispose the will to yield the same faults of which the parents are guilty; and so remarkably is this the case, that in some places the brevity of life and the rapid increase of the committal of crime are appalling; and though perhaps in a less degree, the indulged fault of a parent is often seen to be the habitual condition of the child. This being the case, what a motive it offers to parents to cheek their own evil tendencies and to lead a godly and upright life. Rebekah’ s fault was perpetuated to onward centuries; and the wilfulness of overweening affection--mingled with a disregard to truthfulness--has marked the descendant of Israel down to the day we live in. So pride, vanity, extravagance, uncharitableness of judgment or opinion, though but perhaps a slight intentional offence in father or mother, may receive severe penalties inflicted on the descendants of the third and fourth generation. How striking to see the pride of aristocracy, though perhaps resulting from some acts of which a man may be proud, inherited by a child who has nothing on which to plume himself, except the fact of being descended from a parent who earned for himself his position and his titles. Yet we are frequently called upon to see this condition of childhood, the result of the indulged temper and feeling of the parent. 3. But the character of Rebekah is suggestive in other ways; she indulged favouritism, and, like a mother, loved her youngest son the best. Partiality of this kind is either selfishness or worse. If it simply flows from an actual preference, it is selfish to yield to it; if, as it often does, it springs from noticing a reflection of self in the child of our partiality, it becomes idolatry, or the worshipping of self in another shape. 4. But there is another lesson which Rebekah teaches us, which we cannot pass by; the way in which intense and partial affection blinds the eye to pure morality. Rebekah’ s love for Jacob was so great that she betrayed her husband for the sake of securing the birthright for her younger son; and she infringed God’ s law by indulging in deceitfulness. The forms of morality and religion are in themselves clear, keen, and definite, even as the statue carved from the hardest marble; but between our eye and those forms it is easy enough to let mists arise so blinding and deceiving as wholly to change the appearance of the form which we are gazing at. This is especially the case with regard to the forms of truthfulness. (E. Monro, M. A.) Genesis 25:29-34 Esau despised his birthright The story of the birthright The story of the birthright shows us what kind of a man Esau was: hasty, careless, fond of the good things of this life. He had no reason to complain if he lost his birthright. He did not care for it, and so he had thrown it away. The day came when he wanted his birthright, and could not have it, and found no place for repentance that is, no chance of undoing what he had done--though he sought it carefully with tears. He had sown, and he must reap. He had made his bed, and he must lie on it. And so must Jacob in his turn. I. IT IS NATURAL TO PITY ESAU, BUT WE HAVE NO RIGHT TO DO MORE; WE HAVE NO RIGHT TO FANCY FOR A MOMENT THAT GOD WAS OR HARD UPON HIM. Esau is not the sort of man to be the father of a great nation, or of anything else great. Greedy, passionate, reckless people like him, without due feeling of religion or the unseen world, are not the men to govern the world or help it forward. II. GOD JACOB’ S FAITH BY GIVING HIM MORE LIGHT; by not leaving him to himself and his own darkness and meanness, but opening his eyes to understand the wondrous things of His law, and showing him how that law is everlasting, righteous, not to be escaped by any man; how every action brings forth its appointed fruit; how those who sow the wind will reap the whirlwind. III. IT IS THE STEADY, PRUDENT, GOD-FEARING ONES, WHO WILL PROSPER ON THE EARTH, and not poor, wild, hot-headed Esau. But those who give way to meanness, covetousness, falsehood, as Jacob did, will repent it, the Lord will enter into judgment with them quickly. (C. Kingsley, M. A.)The despised birthright In forfeiting his birthright to his younger brother, Esau gave up-- 1. The right of priesthood inherent in the eldest line of the patriarch’ s family; 2. The promise of the inheritance of the Holy Land; 3. The promise that in his race and of his blood Messiah should be born. Esau parted with all this because, as he said in the rough, unreflective common-place strain which marks persons of his character even now, and which they mistake for common sense--“ He did not see the good of it all.” “ What good shall this birthright do me?” I. IN MATTERS OF WE FIND MEN . THEIR . Knowledge is power; but as the maxim is used now, it is utterly vulgarizing. Knowledge not loved for itself is not loved at all. It may bring power, but it brings neither peace nor elevation to the man who has won it. If we cultivate knowledge for the sake of worldly advantage, what are we doing but blaming farewell to all that is lasting or spiritual in knowledge and wisdom, and taking in exchange for it a daily meal? II. AGAIN, AS , MEN DESPISE THEIR . If, when it is given them to choose their rulers, they deliberately set aside thinkers; if they laugh at and despise the corrupt motives which affect the choice of rulers, and yet take no serious step to render corrupt motive impotent--then there is a real denial and abnegation of citizens to act on the highest grounds of citizenship. III. WE ARE IN DAILY DANGER OF SELLING OUR IN . Esau’ s birthright was a poor shadow to ours. Esau had priesthood; we are called to be priests of a yet higher order. Esau had earthly promises; so have we. Esau had the promise of Messiah; we have the knowledge of Messiah Himself. IV. THE LOST IS THE ONE THING THAT IS Neither good nor bad men consent that a forfeited birthright should be restored. (Archbishop Benson.)On despising one’ s birthright Esau repeats here, as we all of us repeat, the history of the fall. Man’ s first sin was despising his birthright. The fruit of the tree was Eve’ s mess of pottage; the friendship, the Fatherhood of God, was the birthright which she despised. I. WHAT IS A ? Briefly, it is that which combines high honour with sacred duty; it confers dignity and power, but it demands self-abnegation and unselfish work. Each of us is born with a birthright. God’ s infinite realm is large enough to confer on each one of us ,a title, and to demand in return a correspondent duty and work. The prize we strive for and have a right to strive for is the wealth of the universe through eternity. II. WHAT IS IT TO DESPISE A ? ESAU despised his birthright by holding it cheaper than life. All shrinking from the pain and sacrifice which are ever found in the path of duty is a despising of the birthright, a counting ourselves unworthy of the place in the mansion which God has made us to occupy. III. THE FRUIT: the brand of reprobate. Esau was rejected as “ under proof.” God sought a son: He found a slave; He marked him, like Cain, and sent him away. The birthright which we despise as a possession will haunt us as an avenger, and will anticipate upon earth the gloom of the second and utter death. (J. B. Brown, B. A.)The sale of the birthright Esau may be regarded as the founder of the Epicurean sort, of all whose motto and philosophy of life is, “ Let us eat and drink, for tomorrow we die.” Such is the chief lesson of this history. But this history, considered in itself, shows us that both the parties to this bargain are to blame. It was unrighteous business, and altogether discreditable to the two brothers engaged in it. This is evident if we-- I. THE PARTIES ENGAGED IN THIS AS MEMBERS OF SOCIETY. 1. As to Jacob’ s conduct. (1) It was marked by unkindness unworthy of a brother. His conduct was most unfeeling. (2) It was marked by low cunning. To take an unfair advantage of his brother’ s need was a mean device. 2. As to Esau’ s conduct. (1) He abandoned himself to the delights and temptations of appetite. (2) He was lacking in a true sense of honour and nobility. (3) He was unconcerned for the peace of the future. II. THE PARTIES ENGAGED IN THIS AS MEN. 1. As to Jacob’ s conduct. (1) It was irreverent. This birthright was a sacred thing, dignified with a religious importance; yet Jacob, in a most profane manner, mixes it up with things secular. He makes it a commercial business of the meanest order. (2) It showed a want of faith in God. (3) It was contrary to the broad, free spirit of true piety. 2. As to Esau’ s conduct. (1) It showed a powerlessness to resist temptation. (2) It was profane. (a) He preferred the present to the future. (b) He preferred the sensual to the spiritual. (c) He preferred the near and certain to the distant and probable. (T. H.Leale.)Esau’ s contempt of his birthright Let us consider-- I. WHETHER THERE BE NOT A WHICH WE MAY SELL; OR TO THE OF WHICH WE ARE BORN, BUT WHICH WE MAY FORFEIT. Compare our state with that of-- (1) The inferior creatures; (2) The fallen angels; (3) The heathen. II. FOR WHAT THEY WHO SELL THIS PART WITH IT. (J. Benson, D. D.)The two brothers 1. They differed in appearance. 2. They differed in pursuits. 3. They differed most in character. I. THE . 1. Not worldly prosperity. 2. Not immunity from sorrow. 3. The birthright was a spiritual heritage. It gave the right--which ever belonged to its possessor--of being the priest of the family or clan. It carried the privilege of being the depositary and communicator of the Divine secrets. It constituted a link m the line of descent by which the Messiah was to be born into the world. The right of wielding power with God and men; the right of catching up and handing on--as in the old Greek race--the torch of Messianic hope; the right ofheirship to the promises of the covenant made to Abraham; the right of standing among the spiritual aristocracy of mankind; the right of being a pilgrim of eternity, owning no foot of earth, because all heaven was held in fee--this, and more than this, was summed up in the possession of the birthright. II. THE BARTER. We cannot exonerate either of these men from blame. Jacob was not only a traitor to his brother, but he was faithless towards his God. Had it not been distinctly whispered in his mother’ s ear that the elder of the brothers should serve the younger? Had not the realization of his loftiest ambition been pledged by One whose faithfulness had been the theme of repeated talks with Abraham, who had survived during the first eighteen years of his young life? He might have been well assured that what the God of Abraham had promised He was able also to perform; and would perform, without the aid of his own miserable schemes. But how hard is it for us to quietly wait for God! We are too apt to outrun Him; to forestall the quiet unfolding of His purposes; and to snatch at promised blessings before they are ripe. And as for Esau, we can never forget the beacon words of Scripture, “ Look diligently, lest there be any profane person, as Esau, who for one morsel of meat sold his birthright” Hebrews 12:15). Yet let us, in condemning him across the ages, look close at home. How many are there amongst ourselves, born into the world with splendid talents; dowried with unusual powers; inheritors of noble names; heirs to vast estates; gifted with keys to unlock any of the many doors to name, and fame, and usefulness--who yet fling away all these possibilities of blessing and blessedness, for one brief plunge into the Stygian pool of sensual indulgence! And the appeals to sense come oftenest when we are least expecting them. These appeals, moreover, come in the most trivial things. One mess of pottage; one glass of drink; one moment’ s unbridled passion; one afternoons’ s saunter; a question and an answer; a movement or a look. It is in such small things--small as the angle at which railway lines diverge from each other to east and west--that great alternatives are offered and great decisions made. (F. B.Meyer, B. A.)Esau: a true idea of life and prosperity I. A TRUE IDEA OF LIFE. Esau felt himself at the point of death, and all men are at this point. 1. The period of our mortal life. 2. The nature of our mortal life. The moment we begin to live, that moment we begin to die. II. A TRUE IDEA OF WEALTH. Esau felt that his birthright was nothing to him when he died, and how patent this truth! Lessons: 1. To the aspirant for wealth. How foolish this eagerness. You are reaching after that which is no sooner clasped than let go for ever. 2. To the possessor of wealth. (1) Do not set your heart upon your possessions, because you will soon leave them. (2) Use them for purposes that will yield you happiness for ever. (Homilist.)The birthright sold I. THE CUNNING MAN. 1. He waited for the right opportunity. 2. He employed the likeliest means of gaining his object. 3. He took no account of natural ties. 4. He made the compact irrevocable. II. THE SENSUAL MAN. 1. He lacked resolution. 2. He despised an honourable position. 3. He lost sight of the future. Conclusion: Both characters are unjustifiable. (Homilist.)Contempt of spiritual privileges Hundreds and thousands of people are showing exactly the same sort of contempt for spiritual privileges which God extends to them to-day as Esau showed for the birthright. The hundreds and thousands with whom the present overbears the future; who allow the body, with its appetites and passions, to drown the voice of conscience, or obscure the vision of promise; who place things temporal before things spiritual, the world before heaven, the present before the eternal; who say of spiritual privileges, “ What profit shall they be to me?” or, “ What earthly use are they?” Let us take one or two very common and ordinary examples. 1. How few recognize the privilege of public worship as a privilege, as well as a clear duty! How readily is the privilege exchanged for something else, at the very smallest opportunity!--a country walk, a chat with a friend who happens to drop in just as you are starting for church, a call, some pleasure which might very well wait. A man hears the church bell ringing, and he debates within himself whether he will go or not go. It is just the merest matter of self-pleasing. There is no thought of the duty he owes to God; and as for the privilege, he would stare at you if you suggested it. “ Privilege! Where is the privilege? What profit am I going to get out of it? It will not increase my wages, or find me work, or lower the price of bread! Privilege! What are you thinking about?” And so it ends in his finding “ something better to do” ! Something, that is, that is pleasing to the senses, or which helps him temporally. In other words, “ he eats and drinks, and goes his way, and despises his Christian birthright.” 2. Or take the case of one’ s private devotions; the reading of the Bible, and so forth. You are later than you should be in getting up. That puts other things late. There is much to be done which must be done, but something must be sacrificed, something must give way, What is it to be? The adornment of the body must not be neglected; household business must not be interfered with; prayers! they must give way. “ I have no time to say any prayers this morning! “ “ No time! “ No time for communion with God; for that which will make all the difference to your whole day! But then, it is a spiritual privilege! 3. I need hardly remind you of the contempt of that greatest of all privileges, which is so sadly common, the Holy Communion. (J. B. C. Murphy, B. A.)How Esau lost his birthright I. JACOB’ S BARGAIN. Selfish and impatient. II. ESAU’ S SIN. 1. Sensuality. 2. Worldliness. 3. Recklessness. (W. S. Smith, B. D.)The birthright This blessing was principally spiritual and distant, having respect to the setting up of God’ s kingdom, to the birth of the Messiah, or, in other words, to all those great things included in the covenant with Abraham. This was well understood by the family; both Esau and Jacob must have often heard their parents converse about it. If the birthright which was bought at this time had consisted in any temporal advantages of dignity, authority, or property to be enjoyed in the lifetime of the parties, Esau would not have made so light of it as he did, calling it “ this birthright,” and intimating that he should soon die, and then it would be of no use to him. It is a fact, too, that Jacob had none of the ordinary advantages of the birthright during his lifetime. Instead of a double portion, he was sent out of the family with only “ a staff” in his hand, leaving Esau to possess the whole of his father’ s substance. And when more than twenty years afterwards he returned to Canaan, he made no scruple to ascribe to his brother the excellency of dignity, and the excellency of power, calling him “ my lord Esau,” and acknowledging himself as his “ servant.” The truth is, the question between them was, which should be heir to the blessings promised in the covenant with Abraham. This Jacob desired, and Esau despised, and in despising such high blessings was guilty of profaneness. (A. Fuller.)Esau and Jacob I. THE WEARY HUNTER. II. THE CRAFTY . III. THE UNFAIR . Learn: 1. Divine wisdom is better than human craft. 2. Generosity is more noble than selfishness. 3. A good object will not justify unworthy means. 4. What was our birthright, compared with what Jesus has secured for us? (J. C. Gray.)Lessons 1. Gracious hearts take up those spiritual things which carnal men refuse. 2. Good souls may desire the best security for spiritual privileges, even in the way of having them from men. Swear to me, &c. 3. Souls spiritual are instantly desirous of spiritual things. This day. 4. The just desires of good men may be an occasion of sin to the wicked. 5. It is proper for wicked hearts to swear and sell away all the tokens of spiritual advantages. 6. God’ s providence orders wicked hearts in putting away from themselves mercy which was otherwise bequeathed by grace to them (Genesis 25:33). (G. Hughes, B. D.)Lessons 1. Heavenly souls easily part with earthly for heavenly things, lentils for a birthright. 2. Carnal souls go away very well contented with sensual portions. 3. Sensual men despise and count vile the choicest of spiritual privileges. (G. Hughes, B. D.)Lentils Lentils were and are extensively and carefully grown in Egypt, Palestine, and Syria; those of Egypt were, at a later period, particularly famous; and the manner of cooking them is even immortalized on monuments. They are not only used as a pottage, but in times of scarcity, and more generally by the poor, they are baked into bread, either alone or mixed with barley. Lentils and rice, boiled in equal quantities, form still one of the favourite dishes in many parts of the East. When cooked, they are of a yellowish brown colour, approaching to red; some species, growing on a red soil, have this colour naturally; and hence Esau, in his haste, calls the dish simply the red one. The fact, that lentils were among the cheapest and most common articles of vegetable food, enhances the force and point of our narrative. The privileges which the birthright legally confers; the double portion of the father’ s property; the higher authority in the family; the greater social influence; all these advantages, in this instance enhanced by spiritual blessings as their most precious accompaniment, could have no value for one who regarded his existence merely as the transitory play of an hour; and who was indifferent to the esteem of others, because he had not risen to understand the dignity of mankind. If we were to expect a historical allusion in this fact also, the probable supposition offers itself, that indeed the Edomites, who were masters of the wide tracts from the Red Sea along the whole mountain of Seir, up to the very frontiers of Palestine, might, with a little exertion, have extended their dominion over the land of Canaan; that, with a little degree of ambition and self-control, they might have become a respected and mighty nation; but that their thoughtless and ferocious habits kept them in the dreary solitudes, far from the chief scenes of history and civilization. It is known that the Mohammedans long kept the memory of this transaction alive by distributing daily to poor people and to strangers lentils prepared in a kitchen near the grave at Hebron, where they believed the cession of the birthright took place. (M. M. Kalisch, Ph. D.)Fondness for pottage The people of the East are exceedingly fond of pottage, which they call keel. It is something like gruel, and is made of various kinds of grain, which are first beaten in a mortar. The red pottage is made of kurakan, and other grains, but is not superior to the other. For such a contemptible mess, then, did Esau sell his birthright. When a man has sold his fields or gardens for an insignificant sum, the people say, “ The fellow has sold his land for pottage.” Does a father give his daughter in marriage to a low-caste man, it is observed, “ He has given her for pottage.” Does a person by base means seek for some paltry enjoyment, it is said “ For one leaf” (namely leaffull) “ of pottage he will do nine days’ work.” Has a learned man who has given instruction or advice to others stooped to anything which was not expected from him, it is said “ The learned one has fallen into the pottage pot.” Of a man in great poverty, it is remarked, “ Alas! he cannot get pottage.” A beggar asks, “ Sir, will you give me a little pottage?” Does a man seek to acquire great things by small means, “ He is trying to procure rubies by pottage.” When a person greatly flatters another, it is common to say, “ He praises him only for his pottage.” Does a king greatly oppress his subjects, it is said, “ He only governs for the pottage.” Has an individual lost much money by trade, “ The speculation has broken his pottage pot.” Does a rich man threaten to ruin a poor man, the latter will ask, “ Will the lightning strike my pottage pot?” (Roberts.)Brutishness of worldlings Luther was told of a nobleman who, above all things, occupied himself with amassing money, and was so buried in darkness that he gave no heed to the word of God, and even said to one who pleaded with him, “ Sir, the gospel pays no interest.” “ Have you no grains?” interposed Luther; then he told this fable:--“ A lion making a great feast, invited all the beasts, and with them some swine. When all manner of dainties were set before the guests, the swine asked, ‘ Have you no grains?’” “ Even so” ; continued Luther, “ even so it is in these days with carnal men; we preachers set before them the most dainty and costly dishes, such as everlasting salvation, the remission of sins, and God’ s grace; but they, like swine, turn up their snouts and ask for money. Offer a cow a nutmeg and she will reject it for old hay.” (C. H. Spurgeon.)Appetite gratified and appetite held in check Which brother presents the more repulsive spectacle of the two in this selling of the birthright it is hard to say. Who does net feel contempt for the great, strong man, declaring he will die if he is required to wait five minutes till his own supper is prepared; forgetting, in the craving of his appetite, every consideration of a worthy kind; oblivious of everything but his hunger and his food; crying, like a great baby, “ Feed me with that red!” So it is always with the man who has fallen under the power of sensual appetite. He is always going to die if it is not immediately gratified. He must have his appetite satisfied. No consideration of consequences can be listened to or thought of; the man is helpless in the hands of his appetite--it rules and drives him on, and he is utterly without self-control; nothing but physical compulsion can restrain him. But the treacherous and self-seeking craft of the other brother is as repulsive; the cold-blooded, calculating spirit that can hold every appetite in check, that can cleave to one purpose for a life-time, and, without scruple, take advantage of a twin-brother’ s weakness. Jacob knows his brother thoroughly, and all his knowledge he uses to betray him. He knows he will speedily repent of his bargain, so be makes him swear he will abide by it. It is a relentless purpose he carries out--he deliberately and unhesitatingly sacrifices his brother to himself. Still, in two respects, Jacob is the superior man. He can appreciate the birthright in his father’ s family, and he has constancy. (M. Dods, D. D.)Despising spiritual gifts Had the birthright been something to eat, Esau would not have sold it. What an exhibition of human nature! What an exposure of our childish folly and the infatuation of appetite! For Esau has company in his fall. We are all stricken by his shame. We are conscious that if God had made provision for the flesh we should have listened to Him more readily. “ But what will this birthright profit us?” We do not see the good it does: were it something to keep us from disease, to give us long unsated days of pleasure, to bring us the fruits of labour without the weariness of it, to make money for us, where is the man who would not value it--where is the man who would lightly give it up? But because it is only the favour of God that is offered, His endless love, His holiness made ours this we will imperil or resign for every idle desire, for every lust that bids us serve it a little longer. (M. Dods, D. D)Three bad bargains A Sunday-school teacher remarked that he who buys the truth makes a good bargain. I inquired if any scholar recollected an instance in Scripture of a bad bargain. “ I do,” replied a boy, “ Esau sold his birthright for a mess of pottage.” A second said, “ Judas made a bad bargain when he sold his Lord for thirty pieces of silver.” A third boy observed, “ Our Lord tells us that he makes a bad bargain who to gain the whole world loses his own soul.” (Old Testament Anecdotes.). Genesis 26:1 There was a famine in the land The famine 1. Here the first thing that suggests itself is the apparent contradiction of the promise given to Abraham, for instead of the land of abundance and rest Isaac found famine and unrest. Let us endeavour to understand that, and then we shall better understand this life of ours; for our life is to us a Canaan, a land of abundant promises, and especially so in youth. But we have not been long in this land of promise before we begin to discover that it falsifies itself, and then there arises in our mind the question that must have presented itself to Isaac, Has God broken His promise? We say God’ s promise, because the promises of life are all permitted by Him. The expectation of happiness is God’ s creation; the things which minister to happiness are scattered through the world by God. But if we look deeper into it we shall perceive that God does not deceive us. True it is, that Isaac was disappointed; he got no bread, but he did get perseverance. He did want comforts, but with this want came content--the habit of soul-communion with God. Which was best, bread or faith? Which was best, to have abundance or to have God? Tell us, then, had God broken His promise? Was He not giving a double blessing, far more than He promised? And so it is with us. Every famine of the soul has its corresponding blessing; for, in truth, our blessed hours are not those which seem so at first; and the hours of disappointment, which we are tempted to look upon as dark, are the ones in which we learn to possess our souls. If, in the worst trial earth has, there does not grow out of it an honour which could not else have been, a strength, a sanctity, an elevation; if we do not get new strength, or old strength restored, the fault is ours, not God’ s. In truth, the blessed spots of earth are not those which at first sight seem so. The land of olive and vine is often the land of sensuality and indolence. Wealth accumulates and engenders sloth and the evils which follow in the train of luxury. The land of clouds and fogs and unkindly soil, which will not yield its fruit unless to hard toil, is the land of perseverance, manhood, domestic virtue, and stately and pure manners. Want of food and of the necessaries of life, I had well nigh said that these things are not an ill, when I see what they teach: I had well nigh said I do not pity the poor man. There are evils worse than famine. What is the real misfortune of life? Sin, or want of food? Sickness, or selfishness? And when I see Isaac gaining from his want of food the heart to bear up and bear right onward, I can understand that the land of famine may be the land of promise, and just because it is the land of famine. 2. And, secondly, we observe, respecting this famine, that the command given to Isaac differed from that given to Abraham and Jacob. Isaac evidently wished to go down to Egypt; but God forbade him (Genesis 26:2), although He permitted Abraham and commanded Jacob to go thither. The reason for this variety is to be found in the different character and circumstances of these men. In the New Testament we find the same adaptation of command to character. The man of warm feelings who came to Jesus was told “ that the foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head.” When the man from whom the legion of devils was cast out besought Jesus that he might be with Him, he received a similar rebuff; but the man of lukewarmness, who wanted to return to bury his father and mother, was not permitted for an instant to go back. The reason of the difference is this--that the man of impetuosity and forwardness needed to be restrained, while the lingering and slow man needed some active measure to stir him forward. It is almost certain that Abraham, being a wise man and a man of faith, was permitted by God to judge for himself, and that Isaac was required to turn back that he might learn the duty of trust; and that Jacob was commanded to go forth in order to cure his love of the world, and to teach him that life is but a pilgrimage. Hence we arrive at a doctrine: duties vary according to differences of character. (F. W. Robertson, M. A.)Lessons 1. Fruitful lands are made barren for the sins of the inhabitants. 2. Multiplied famine God sends upon multiplied abominations. 3. In common judgments on nations God’ s saints have special afflictions. 4. God provides a place of refreshing for His in times of straits. 5. Saints may avoid public judgments in the way which God shows them. In the day of such a public calamity they may retire from place of judgments, especially when God points them out places of safety. (G. Hughes, B. D.) Genesis 26:2-5 Unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father.The covenant renewed to Isaac I. IT WAS RENEWED TO HIM IN A TIME OF TRIAL. Divine help comes when all human efforts are exhausted. II. IT WAS RENEWED TO HIM IN THE OLD TERMS, BUT RESTING ON NEW GROUNDS. Abraham was the beginning of the Church, and therefore God, in speaking to His servant whom He had called, rested upon His own Almightiness (Genesis 17:1). But the Church had already commenced a history in the time of Jacob. There was a past to fall back upon. There was an example to stimulate and encourage. There was some one in whom the power of God was manifested, and who had proved the truth of His Word. Therefore to Isaac God rests His promises on the ground of his father’ s obedience. Thus the Lord would teach Isaac that His attributes are on the side of the saints; that they possess Him only so far as they are obedient; that he must not regard the promised blessings as a matter of course, to be given irrespective of conduct, but rather as, by their very terms, demanding obedience; and that the greatness of his people could only arise from that piety and practical trust in God of which Abraham was such an illustrious example (Genesis 26:5). But while obedience, as a general principle, was commended to Isaac, yet regard is had to duty as it is special and peculiar to the individual (Genesis 26:2). (T. H. Leale.)The renewed covenant Two things are observable in this solemn renewal of the covenant with Isaac. 1. The good things promised. The sum of these blessings is the land of Canaan, a numerous progeny, and, what is greatest of all, the Messiah, in whom the nations should be blessed. On these precious promises Isaac is to live. God provided him with bread in the day of famine; but he “ lived not on bread only, but on the words which proceeded from the mouth of God.” 2. Their being given for Abraham’ s sake. We are expressly informed in what manner this patriarch was accepted of God, namely, as “ believing on Him who justifieth the ungodly” ; and this accounts for the acceptance of his works. The most “ spiritual sacrifices” being offered by a sinful creature, can no otherwise be acceptable to God than by Jesus Christ; for, as President Edwards justly remarks, “ It does not consist with the honour of the majesty of the king of heaven and earth to accept of any thing from a condemned malefactor, condemned by the justice of his own holy law, till that condemnation be removed.” But a sinner being accepted as believing in Jesus, his works also are accepted for his sake, and become rewardable. It was in this way, and not of works, that Abraham’ s obedience was honoured with so great a reward. To this may be added that every degree of Divine respect to the obedience of the patriarchs was, in fact, no other than respect to the obedience of Christ, in whom they believed, and through whom their obedience, like ours, became acceptable. The light of the moon which is derived from its looking, as it were, on the face of the sun, is no other than the light of the sun itself reflected. (A. Fuller.)Possession Charles Dickens, in those younger days which he spent in the town of Rochester, used sometimes, in his country walks, to pass a large house standing in its own grounds, called Cad’ s Hill Place. It was his boyish dream that some day he would be a rich man, and when he became so that he would buy that house and make it his home. Castles in the air of this kind are not uncommon, and nay readers have doubtless indulged in many of them. But what is uncommon is their fulfilment. In Dickens’ case it actually came to pass. He not only grew rich, as many do, but he dwelt in his latter years, and at length died, at Cad’ s Hill Place. I refer to this well-known incident merely to illustrate the difference between the hope of possessing something and the actual possession of it. In Dickens’ case, indeed, the feeling could scarcely be called a hope. It was but a wild dream. Nervy, in the Book of Genesis, we have before us the case of men whose eyes, day by day, beheld a domain which they hoped would one day be their home; who not merely beheld it, but actually dwelt in it--only not as owners, but merely as guests; and whose hopes were built, not on boyish imaginations, but on the promise of an almighty and faithful God. And yet they never came into possession l Of Abraham we are told, in Hebrews 11:1-40., that he “ sojourned in the land of promise as in a strange country” ; and of all the patriarchs, that they “ died in faith “ --still trusting--yet “ not having received the promises.” In what way, then, were the promises fulfilled? As the progenitors of a people, the patriarchs were to obtain the fulfilment in their descendants, hundreds of years after. As individuals, they obtained it, not on earth, but in heaven. They “ desired a better country, that is, an heavenly” ; and they got it--something far beyond their most exalted anticipations. (E. Stock.) Genesis 26:6-11 He said, She is my sister: for he feared to say, She is my wife Isaac’ s false expedient I. THE COMES AFTER A TIME OF GREAT . We are wise and happy if we can use the time of great blessing so as to gather strength for future trials. II. HE DID NOT THRUST HIMSELF IN THE WAY OF . He was in the way of Providence and duty. III. HE THE SIN OF HIS FATHER, BUT GREATER GUILT, IV. THE HE PLACES HEATHEN VIRTUE IN A LIGHT. V. HIS SHOWS THAT GOD HIS SAINTS FROM THE EVILS WHICH THEY BRING UPON . (T. H. Leale.)Isaac’ s temptation and sin Isaac had generally lived in solitude; but now he is called into company, and company becomes a snare. “ The men of the place asked him of his wife.” These questions excited his apprehensions, and put him upon measures for self-preservation that involved him in sin. Observe-- 1. He did not sin by thrusting himself into the way of temptation; for he was necessitated, and directed of God, to go to Gerar. Even the calls of necessity and duty may, if we be not on our watch, prove ensnaring; and if so, what must these situations be in which we have no call to be found? 2. The temptation of Isaac is the same as that which had overcome his father, and that in two instances. This rendered his conduct the greater sin. The falls of them that have gone before us are so many rocks on which others have split; and the recording of them is like placing buoys over them, for the security of future mariners. 3. It was a temptation that arose from the beauty of Rebekah. There is a vanity which attaches to all earthly good. Beauty has often been a snare both to those who possess it and to others. (A. Fuller.)Isaac’ s deceit Here we have-- I. A. sin . Cowardly fear led to it, and fear kept it up. There are three faults in Isaac’ s character exposed by it-- 1. Cowardliness. 2. Selfishness. 3. Want of reliance on God. II. A. sin . Every sin will be some day found out. III. A. sin . Abimelech, although reproving Isaac, does so with great forbearance, and follows up his reproof with an act of great kindness. Learn: 1. Avoid deceit--“ be sure your sin will find you out.” 2. Reprove sin with kindness; be merciful to those who err. (J. H. Smith.) Genesis 26:12 Isaac sowed . . . and the Lord blessed him The prosperity of Isaac In this narrative it is Isaac the prosperous man who comes to view. Examine the sources and circumstances of his remarkable, unequalled prosperity. I. ISAAC HAD A GOOD FATHER. Happy the son whose father was chosen partner with God in a divine covenant, and twice blessed the son whose father had this testimony that he pleased God in the fulfilment of such a covenant, Not only great favour rests upon the head of such a father, but the richest blessings are pledged to his posterity. II. ISAAC HAD TRAITS OF HIS OWN TO WHICH HIS WAS LARGELY . His very name indicates that he was “ a son of laughter and joy.” True to his name, his nature was of the sunny and hopeful type. The value of this disposition in the successful conduct of life is simply incalculable. It is more than capital, for capital will perish. It is more than friends, for friends die. It is more than success, for it outlives success. When everything is gone, the man who has hope has all he needs. Thus Isaac went from well to well. He was envied at Gerar, and he moved to Esek. Esek was captured by the enemy. He hopefully journeyed to Sitnah, and dug again. But Sitnah was claimed. Should he give up now? No; all these choked wells were leading him to the broader valleys of Rehoboth, where was “ room” --room for his still multiplying flocks and growing wealth. III. The third secret of Isaac’ s prosperity was HIS EXTREME . The spirit of the beatitudes dwelt in this man more than in any other man of his times. IV. But there remains a fourth and final element to be noticed in the prosperity of Isaac. I have said that he had a good father behind him, a brave heart within him, a good will to men about him; but he put the crown upon his success by owning and seeking THE FAVOUR OF GOD ABOVE HIM. (J. B. Clark.)The prosperity of Isaac I. HIS WAS DUE TO THE DIVINE . His prosperity was wonderful. “ Thirty, sixty, and a hundred fold,” is the range of fertility in that land. Thus the yield of Isaac’ s land reaches the highest degree of productiveness. 1. Such was the position of the sacred historian. He who relates this story, after describing the prosperity of this man, adds, “ And the Lord blessed him” (Genesis 26:12). 2. It was evident to Isaac himself. His prosperity, the rest he enjoyed from his enemies, and room to enlarge in, he ascribed all to God (Genesis 26:22). 3. It was evident to his enemies. They were constrained to acknowledge that God was with him. II. HIS MADE HIM A MARK FOR ENVY. We are told that “ the Philistines envied him.” His prosperity was not without alloy. Every blessing of this world is accompanied by some disadvantage or evil. We have to pay a price for every earthly good. III. HIS SERVED TO DEVELOP THE VIRTUES OF HIS . Bacon has said that “ Prosperity doth best discover vice, but adversity doth best discover virtue.” And human experience shows that such are the usual effects of “ these conditions. But in the case of Isaac there were virtues that shined out in his prosperity. 1. The virtue of patience. The Philistines carried their envy into action. They stopped up the wells which he had inherited from his father (Genesis 26:15). But he met all this envy by patience. When persecuted in one place he fled to another. He removed from well to well (Genesis 26:18-22). (1) His patience was victorious. It won upon his enemies. The Philistines were at length wearied out. They came round, and asked for a treaty (Genesis 26:28-30). (2) His patience won the Divine approval. The Lord appeared to him and renewed the old promises. He was assured of perpetual protection and guidance. 2. The virtue of forgiveness. He had suffered a grievous wrong, but he forgave it on the entreaty of Abimelech. This was not the easy virtue of a man who has no strong feelings and who is soon won over. It was principle, and not a weak feeling, that made him forgive. 3. The virtue of reverence. He set up an altar for the worship of God, and pitched his tent there as if he would dwell in the Lord’ s house (Genesis 26:25). He bears a public testimony to the obligation of religion. Many a man forgets God with increasing prosperity, but it was not so with Isaac. With him it served to deepen the feeling of reverence and to strengthen every duty of piety. (T. H. Leale.)Isaac’ s prosperity I. ISAAC IN HIS . 1. He was active and enterprising (Genesis 26:12-13). 2. His industry and enterprise under the blessing of God resulted in immense wealth. II. ISAAC IN SOCIETY. 1. As tried by society (Genesis 26:14; Genesis 26:16; Genesis 26:19-21). 2. His bearing under these trials. (1) He bore envy and strife and hatred with perfect patience. (2) He separated himself from those around him rather than contend with them. (3) He recognized God’ s hand in all (Genesis 26:22). (4) This example of Isaac, both in business and in society, is worthy of all commendation and imitation. III. ISAAC IN HIS LIFE. 1. He was honoured with personal communications from God (Genesis 26:24). (1) This proves that his conduct was approved by God. (2) This approval signified God’ s encouragement to him in view of future trials. 2. Isaac evinced his appreciation of these Divine promises and privileges by a renewed consecration of himself to God (Genesis 26:25). Lessons: 1. Prosperity is as real a test of faith as adversity. 2. The test of prosperity is more severe than that of adversity. 3. Peace has ever been the choice of true believers. 4. Such a choice has ever met with the Divine approval. 5. Let Isaac’ s example be ours--in business, industrious and enterprizing; in society, peace-loving and yielding; in religion, ever prepared for communion with God, and ever yielding ourselves in consecration to God. (D. C. Hughes, M. A.)Isaac’ s wanderings I. ISAAC’ S . An example of those who endure, instead of murmuring, rebelling, or despairing. II. ISAAC’ S . 1. God directed Isaac. 2. God exhorted Isaac. 3. God encouraged Isaac. III. ISAAC’ S . 1. “ The man waxed great.” He grew very prosperous, and his prosperity was continuous. 2. “ The Lord blessed him.” God’ s blessing makes rich, whether it be in temporal or in spiritual things. 3. The Lord made room for him (Genesis 26:22). 4. The Lord made his enemies to be at peace with him. (W. S. Smith, B. D.) Genesis 26:14-16 The Philistines envied him The prosperous are subject to envy 1. Great estates subject the best of men to envy. 2. Philistine spirits envy all increase of good to the Church of God (Genesis 26:14). 3. Men fearless of God make no scruple of doing the greatest injuries to His servants. 4. All the saints right, persuades not the wicked from doing wrong. 5. A malicious spirit destroyeth that which itself needeth, only to mischief the righteous man. 6. Water-mercies are very great, therefore would the wicked take them from the just (Genesis 26:15). (G. Hughes, B. D.)Lessons 1. Powers as well as peasants join together to afflict the saints. 2. Worldly men in power would not suffer the godly to prosper by them. 3. Exilement is the best which wicked powers allow to saints. 4. God’ s greatning of His saints causeth the powers of the world to diminish them (Genesis 26:16). (G. Hughes, B. D.)No worldly blessing is unalloyed Isaac’ s prosperity was not unalloyed. He suffered from envy. Be sure of this, that for every blessing man pays a price. If the world has gained in medical skill, it has lost that simple life which made it unnecessary. If we heap possessions round us we lose quiet, we get anxiety. Every man pays a price for his advantages, for talents, for property, for high station; he bids adieu to rest, being public property. It was so with Isaac. He had great possessions, “ and the Philistines envied him.” We are told that he met the envy with patience, and removed from well to well. At last the Philistines desisted. Thus patience wears the world out. Endurance, meekness, the gospel spirit, this is the only true weapon against the world. Hence, Christianity can have no addition. It is final. There is nothing beyond this--“ Love your enemies.” Isaac like Christ had conquered by meekness; and then it was that there was shed abroad in his heart that deep peace which is most profound in the midst of storm, “ the peace of God which passeth all understanding.” (F. W. Robertson, M. A.) Genesis 26:17-33 Isaac digged again the wells of water Isaac’ s wells These four names are the names (Genesis 26:20-22; Genesis 26:33) of four wells of springing water, dug in a valley, to feed families and flocks. “ Esek” means Strife; “ Sitnah,” Hatred; “ Rehoboth,” Room; “ Shebah,” Oath. Have you not been at them all? I. When you began life you found people trying to put you down by saying that the well was theirs, and that you were crowding yourself upon their ground. If they did not try to put you down, you tried to put them down. The well is there in life--strife, contention, debate--you must find it in your life somewhere. II. If you drive people off the ground they may strive with you no more. They will hate you; your name will be the signal for abuse. First you are opposed, then you are hated; so you call it Sitnah, Hatred--the second well. III. Then you come to the third stage, if you are not killed. You are hated, but you keep digging away, and at last room is made for you--Rehoboth. You are recognized, looked for, and missed if you do not come. IV. If you have got to Rehoboth is there anything to hinder you from going on? The next step is easy: confidence--rest. Be not discouraged: move on honestly, laboriously, religiously. Go on: that is your duty in two words. Life is full of difficulty. It is through tribulation that you get into any kingdom worth anything. In Christ we are called to strife. (J. Parker, D. D.)Generations united by common labour and joy I. THE SUCCEED TO THE LABOURS OF THOSE WHO ARE GONE. Divine benevolence is to be seen in this arrangement. 1. It serves to weld all generations in a common interest. 2. It serves as a guarantee of progress in the quality of human productions. II. THE ENTER ON THE OF THOSE THAT ARE GONE. 1. The well of sensuous enjoyment. 2. The well of intellectual enjoyment. 3. The well of social enjoyment. 4. The well of religious enjoyment. (Homilist.)Contrasts in character What a detestable man Isaac is when he tells lies to the king of the Philistines! Then he goes out well-hunting, as if he deserved to find water in the earth; and, secondly, calls the wells after the names which his father Abraham had given them. What contradictions we are!--telling lies to a living king, and sentimentally honouring a dead father. Mean man! has Isaac left any posterity upon the earth? Do we look upon him as an ancient character, or as a modern instance? We are doing the same thing ourselves in some form or way. What if in the very middle of our life there be just one great black lie, and lying outside two or three beautiful touches of sentiment--quite a skill in the drawing up of epitaphs, and quite a tearful and watery way of talking about old fathers and old associations? All these speeches make the lie the worse; when we see how little good we might be and might do, it aggravates the central evil of the life into overpowering and intolerable proportions. We never know how profane is the blasphemy until we catch ourselves in prayer. To think that the tongue blackened by that profanity could have also uttered that same prayer! Why, in the contrast is a new accusation and a fresh reproach. But let us follow Isaac in his well-digging. Man must have wells; man must go out of himself and pray to God in digging, if he will not pray in liturgy and uttered hymn and psalm in words. God lays His hand upon us at unexpected places: if we will not fall down upon our knees, we must still bend the proud back and dig in His earth in quest of water. At best we are dependants, seekers, always in quest of something which another hand alone can give us. Oh that men were wise! that in these true and inevitable providences we might see the beginning of inward and spiritual revelations, and that, knowing the goodness of God in the gift of water and of bread, we might proceed to know that ineffable goodness which expressed itself in sacrificial and propitiatory blood. From the lower to the higher, I charge thee to go, or else thy reasoning is a base sophism and the beginning of an awful crime. (J. Parker, D. D.)Lessons Justice warrants the saints to recover their just possessions left them from their fathers. 2. Malice and treachery of wicked men would put out the name and possessions of saints after decease. 3. Providence sometimes orders a restitution of outward comforts to the Church, which have been spoiled by wicked men (Genesis 26:18). (G. Hughes, B. D.)Lessons 1. Wicked servants prosecute the quarrel of wicked masters against the Church. 2. Persecuting enemies, if in their power, would not spare a little water to the saints. 3. The wicked double their strife to destroy the life of the saints. 4. Saints give way to the malice of adversaries, but leave a brand of their hateful carriages (Genesis 26:21) in what they yield to them. Sitnah. 5. All the envy and malice of the wicked will stand up as a monument against them, when God shall call them to account (Genesis 26:21). (G. Hughes, B. D.)Lessons 1. God sojourners voluntarily translate themselves from such places where enemies under Providence do afflict them. 2. Wherever saints come as sojourners, they must labour under Providence to get necessary supports. 3. Where some wells of comfort are denied by enemies, saints may seek to find out others. 4. Wells of strife and hatred among men may be turned into wells of enlargement and ease by God to His people. 5. God’ s mercies are fit to be named, published, and recorded among His saints. (G. Hughes, B. D.)Old wells dug out In Oriental lands a well of water is a fortune. If a king dug one, he became as famous as though he had built a pyramid or conquered a province. Great battles were fought for the conquest or defence of wells of water; castles and towers were erected to secure permanent possession of them. The traveller to-day finds the well of Jacob dug one hundred feet through a solid rock of limestone. These ancient wells of water were surrounded by walls of rock. This wall of rock was covered up with a great slab. In the centre of the slab there was a hole, through which the leathern bottle or earthen jar was let down. This opening was covered by a stone. It was considered one of the greatest calamities that could happen to a nation when these wells of water were stopped. Isaac, you see, in the text, found out that the wells of water that had been dug out by his father Abraham, at great expense and care, had been filled up by the spiteful Philistines. Immediately Isaac orders them all opened again. He was very careful to call all the wells by the same names which his father had called them by; and if this well was called “ The Well in the Valley,” or “ The Well by the Rock,” or “ The Well of Bubbles,” Isaac baptized it with the same nomenclature. You have noticed, friends, that many of the old Gospel wells that our fathers dug have been dug up by the modern Philistine. They have thrown in their scepticisms and their philosophies, until the well is almost filled up, and it is nigh impossible to get one drop of the clear water. You will not think it strange, then, if the Isaac who speaks to you this morning tries to dig open some of the old wells made by Abraham, his father, nor will you be surprised if he call them by the same old names. 1. Bring your shovel and pickaxe, and crowbar, and the first well we will open is the glorious well of the Atonement. It is nearly filled up with the chips and debris of old philosophies that were worn out in the time of Confucius and Zeno, but which smart men in our day unwrap from their mummy-bandages, and try to make us believe are original with themselves. I plunge the shovel to the very bottom of the well, and I find the clear water starting. Glorious well of the Atonement. Perhaps there are people here who do not know what “ atonement” means, it is so long since you have heard the definition. The word itself, if you give it a peculiar pronunciation, will show the meaning--at-one-ment. Man is a sinner and deserves to die. Jesus comes in and bears His punishments and weeps His griefs. I was lost once, but now I am found. Cowper, overborne with his sin, threw himself into a chair by the window, picked up a New Testament, and his eye lighted upon this: “ Whom God hath set forth as a propitiation through faith in His blood” ; and instantly he was free. Unless Christ pays our debts, we go to eternal jail. Unless our Joseph opens the King’ s corn-crib, we die of famine. One sacrifice for all. A heathen got worried about his sins, and came to a priest and asked how he might be cured. The priest said: “ If you will drive spikes into your shoes and walk five hundred miles, you will get over it.” So he drove spikes in his shoes and began the pilgrimage, trembling, tottering, agonizing on the way, until he came about twenty miles, and sat down under a tree, exhausted. Near by, a missionary was preaching Christ, the Saviour of all men. When the heathen heard it, he pulled off his sandals, threw them as far as he could, and cried: “ That’ s what I want: give me Jesus! give me Jesus!” O ye who have been convicted and worn of sin, trudging on all your days to reap eternal woe, will you not, this morning, at the announcement of a full and glorious Atonement, throw your torturing transgressions to the winds? “ The blood of Jesus Christ cleanseth us from all sin” ; that was the very passage that came to the tent of Hedley Vicars, the brave English soldier, and changed him into a hero for the Lord. 2. Now, bring your shovels and your pickaxes, and we will try to open another well. I call it the well of Christian comfort. You have noticed that there are a good many new ways of comforting. Your father dies. Your neighbour comes in and he says: “ It is only a natural law that your father should die. The machinery is merely worn out” ; and before he leaves you, he makes some other excellent remarks about the coagulation of blood, and the difference between respiratory and nitrogenized food. Your child dies, and your philosophic neighbour comes, and for your soothing tells you that it was impossible the child should live with such a state of mucous membrane! Out with your chemistry and physiology when I have trouble, and give me a plain new Testament! I would rather have an illiterate man from the back-woods, who knows Christ, talk with me when I am in trouble than the profoundest Worldling who does not know Him. The Gospel, without telling you anything about mucous membrane, or gastric juice, or hydrochloric acid, comes and says: “ All things together work for good to those who love God,” and that if your child is gone, it is only because Jesus has folded it in His arms, and that the judgment-day will explain things that are now inexplicable. Oh! let us dig out this Gospel well of comfort. 3. Now, bring your shovels and pickaxes, and we will dig out another well--a well opened by our father Abraham, but which the Philistines havefilled up. It is the well of Gospel invitation. Do you know why more men do not come to Christ? It is because men are not invited that they do not come. You get a general invitation from your friend. “ Come around some time to my house and dine with me.” You do not go. But he says: “ Come around to-day at four o’ clock and bring your family, and we’ ll dine together.” And you say: “ I don’ t know that I have any engagement: I will come.” “ I expect you at four o’ clock.” And you go. The world feels it is a general invitation to come around some time ,rid sit at the Gospel feast, and men do not come because they are not specially invited. It is because you do not take hold of them and say: “ My brother, come to Christ; come now, come now!” (Dr. Talmage.)Malice overcome by zeal The conflict still continues between good and evil. Every town, every village, every congregation, every heart, feels this conflict being carried on. Often we go a long way to see the site of some famous battle-field. We stand and muse over the spot. Here, we say, was the standard fixed; down yonder slope the charge of the cavalry madly rushed. Yet we seldom stop to reflect on the fight that goes on within our souls, on the result of which hang eternal consequences. To this scene, to this struggle so close at hand, let us turn our eyes. If religion is not practical it is worthless--if it is always seeking distant spheres of operation, it is mistaken, for its first mission is at home. Yet how cold is our interest in our religious progress! How half-hearted our feelings on the subject! How ready we are to place the easy cushions of self-satisfaction under our conscience, and to allow only a very little of our time, and still less of our thoughts, to be devoted to religious matters. A quaint writer offers the prescription, “ To produce spiritual indifference, add to five minutes only of prayer fourteen hours of worldliness, and nearly ten of torpor.” Since then the cares of this world have, like the Philistines, filled up and choked those cool and pleasant wells which Abraham dug in the old time. Perhaps much of this arises from a dangerous habit of always letting the things of religion take a second place. But it would have been useless for Isaac and his servants to stand idly grieving over the choked-up wells and the want of water. There was nothing to be done but to labour diligently at the work and “ dig the wells again.” So if we would strive to renew the withered and damaged plants of spiritual life--if we would be hearty, active, sincere Christians, we must rouse ourselves to prayer, watchfulness and activity! (W. Hardman, LL. D.)The permanence of the helpful The old Hebrew wells are flowing to-day. The monuments men build to their own pride and prowess--Pyramids, Bisen, Nimroud, Palaces, &c. are triturated by the passing centuries; the forces of nature preserve, and in some instances enlarge, the wells. Mahomet when asked, “ What monument shall I build to my friend?” replied, “ Dig a well.” Isaac’ s peace-loving nature Few things are more pleasing than the picture of this gentle patriarch, yielding everything and finding everything; as if his history was an antique pictorial illustration of the very words, “ Give, and it shall be given unto you.” He yields his life on the altar on Moriah, and he finds it. In the strife he always gives up. A lamb among wolves, he conquers the wolves. By patience he is successful. And so “ the man waxed great, and went forward, and grew until he became very great,” illustrating, so far back, the Hebrew saying, that to the good man “ the very stones of the field shall be at peace.” Ah! that our striving, grieved hearts, standing on our points of pride or interest, would cry, “ Sitnah” (hate), and go away, though we lose the precious well, forgiving the worst injustice by remembering the love and pity of God our Saviour towards us! (A. G. Mercer, D. D.)Old and new wells to be dug Many of our enjoyments, both civil and religious, are the sweeter for being the fruits of the labour of our fathers; and if they have been corrupted by adversaries since their days, we must restore them to their former purity. Isaac’ s servants also digged new wells, and which occasioned new strife. While we avail ourselves of the labours of our forefathers, we ought not to rest in them, without making further progress, even though it expose us to many unpleasant disputes. Envy and strife may be expected to follow those whose researches are really beneficial, provided they go a step beyond their forefathers. But let them not be discouraged: the wells of salvation are worth striving for; and after a few conflicts, they may enjoy the fruits of their labours in peace. Isaac’ s servants dug two wells, which, from the bitter strife they occasioned, were called Esek and Sitnah, contention and hatred; but peaceably removing from these scenes of wrangle, he at length digged a well for which “ they strove not.” This he called Rehoboth, saying, “ Now the Lord hath made room for us, and we shall be fruitful in the land.” (A. Fuller.) Genesis 26:23-25 Fear not, for I am with thee Lessons 1. The return from exilement to their own, God giveth to His sojourners as He pleaseth. 2. Beer-sheba is is more desirable to Isaac than Gerar. The place by covenant allotted, than the place envied by others (Genesis 26:23). 3. God’ s gracious appearance unto souls is usually in the time of their hardships, and where He calls them. 4. God’ s special care of His in times of persecution from men, is to keep them from fear. 5. God’ s relation to Abraham is a good ground to secure Abraham’ s seed from fears. 6. God’ s gracious presence, revealed and believed, is security against fear of men. 7. God’ s blessing of the faithful may justly set them above all affrightments from men. 8. God’ s multiplying His Church is sufficient security against the fear of the world’ s diminishing it (Genesis 26:24). 9. God’ s appearance to troubled souls requireth speedy and true worship from them to Him again. 10. Gracious souls are careful to give unto God right worship by right means. 11. Saints desire to have God dwell with them that they may dwell with God. 12. Where God dwelleth with His servants, they serve His providence in all honest labour for subsistence (Genesis 26:25). (G. Hughes, B. D.) Genesis 26:29 Thou art now the blessed of the Lord The favoured one I. THE BEING WHO BLESSED ISAAC. 1. It was “ the Lord,” the omniscient and omnipresent Jehovah. 2. “ The Lord” who blessed Isaac is omnipotent. 3. Isaac’ s God is infinite in wisdom. 4. The Being who blessed Isaac is a God of unspeakable goodness and mercy. 5. The God who blessed Isaac is immutable. II. THE PERSON BLESSED. Isaac. 1. One excellent and early trait in his character was youthful piety. 2. He was an obedient son. 3. He possessed a tranquil and contemplative mind, and lived in the spirit of meditation and prayer. III. SOME OF THE OF WHICH ISAAC WAS THE . 1. Peace. (1) With God. (2) With conscience. (3) With his passions. (4) With all men. 2. Worldly prosperity. 3. The special presence and protection of God. 4. He was blessed in his death. (Benson Bailey.)Lessons 1. God maketh evident to the wicked sometimes His presence with His saints, that they confess it. 2. The sight of God’ s presence with His people maketh enemies to seek to them. 3. Oaths and covenants are sacred bonds even in the account of natural men without the Church (Genesis 26:28). 4. God makes aliens sometimes desire confederacy with His Church. 5. Enemies sometimes fear evil and desire good from the Church of God whom they have wronged. 6. Saints are the blessed of Jehovah in the confession of the wicked; therefore they seek after them (Genesis 26:29). (G. Hughes, B. D.)Lessons 1. It is not unbeseeming saints, in the day of peace and good events, to feast and rejoice. 2. Mutual rejoicing among parties reconciled and confederate is but equal and rational (Genesis 26:30). 3. It beseemeth saints to yield all readiness unto a just peace with their enemies. 4. Swearing matters of peace between the Church and its enemies is warrantable. 5. Oaths are prudently and distinctly to be taken on just occasions from man to man. 6. It is but just to send away in peace those who come to seek it (Genesis 26:31). (G. Hughes, B. D). Genesis 26:34-35 And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite: which were a grief of mind unto Isaac and to Rebekah.Esau’ s wives I. Esau was forty years old when he married. A sin is aggravated sometimes by the age of the sinner. Some men learn nothing by age: they are forty years old on the books of the registrar; they are no age at all in the books of wisdom. II. Esau’ s wives were a grief of mind unto Isaac and to Rebekah. Sin has consequences. Actions are not solitary and uninfluential; they have relations to other actions and to influences simply innumerable and incalculable. III. A sin does not confine itself to one line of punishment. Esau went against the law of his country and his people in marrying Canaanitish women. What was the punishment? Endless, ubiquitous, complete-- (1) Esau was alienated from his family; (2) he was a rebel against the laws of organised society; (3) he forfeited his hereditary rights. The law of the land was: To marry a Canaanitish woman is to lose your primogeniture. Esau supplanted himself. Find out the roots and beginnings of things, and you will always discover that a man is his own supplanter, his own enemy. (J. Parker, D. D.)Esau’ s marriage I. IT WAS IN WITH HIS . Prodigal, and careless of consequences. II. IT WAS . 1. Against the interests of the Church of God. 2. A transgression of duty towards his parents. (T. H. Leale.)Lessons 1. Wicked children usually increase sin with their age. 2. Reprobate spirits take all the wage of sin, to put away blessing and bring on the curse. 3. Idolatrous wives and multiplicity of them hasten ruin to them who take them. Lust loves idolatrous yoke-fellows. 4. Bigamy and unholy matches prove greatest griefs to gracious parents. (G. Hughes, B. D.)Esau supplants himself To marry thus was to drop out of the entail, to forfeit position, and to commit hereditary suicide. It was then that Esau sold his birthright. How we have felt for him as an injured man I How often we have sentimentally said we prefer Esau to Jacob, the child of the mountains to the plain man dwelling in tents, the rough shaggy hunter to the hairless man who stayed at home! It was too bad of Jacob to treat his brother so. Find out the roots and beginnings of things, and you will always discover that a man is his own supplanter: his own enemy. You will find far back--ten years ago, twenty, and more, yea, a quarter of a century--that a man did something which has been following him all the time. When the crises come that the public can look at, they pity him within the four corners of the visible crisis itself: they do not know how judgment has been tracking the man, watching him with pitiless, critical eye, waiting for its turn to come. We read over such little verses as these as though they were related to an ancient anecdote, and have really no immediate concern to the public of our own century. We come upon a second line, and say, “ Poor Esau! that was too bad!” Let us be just! No man can injure you so much as you can injure yourself. If you have not injured yourself you may defy the world; the world will come round you in due time. Keep substantially right--that is, right in purpose, right in motive, right in the centre of the mind;and slips and misadventures notwithstanding, God will have regard to the uppermost meaning of your life, and if you have been true to Him in the intent of your heart, the world cannot take your birthright, cannot break your spiritual primogeniture. An awful thing is this searching into the past. Long ago, in some unsuspected way, we sold our birthright. When we omitted, in the first instance, our religious duty, the whole battle was lost; when we shortened the prayer by two minutes, the birthright was gone; when we haggled with the enemy, instead of smiting him in the face with the lightning of God, our birthright passed from us; when we first lost standing in our mother’ s heart we slipped away from the hand of God. Verily, in such instances, the mother and the God are very close to one another. When the mother lets us go for moral reasons, I do not see how God can help us. (J. Parker, D. D.). Genesis 27:1-2 Isaac was old and his eyes were dim Isaac in the near prospect of death I. HE HAS OF HIS END. 1. His advanced age. 2. Signs of weakness and decay. II. HE SETS IN ORDER HIS WORLDLY AFFAIRS. 1. Duties prompted by the social affections. 2. Duties regarding the settlement of inheritance and property. (T. H.Leale.)Isaac’ s preparation for death 1. His longing for the performance of Esau’ s filial kindness as for a last time. (1) Esau was his favourite son; not on account of any similarity between them, but just because they were dissimilar; the repose and contemplativeness and inactivity of Isaac found a contrast in which it reposed in the energy and even the restlessness of his firstborn. (2) It was natural to yearn for the feast of his son’ s affection for the last time, for there is something peculiarly impressive in whatever is done for the last time. 2. Isaac prepared for death by making his last testamentary dispositions. They were made, though apparently premature-- (1) Partly because of the frailty of life and the uncertainty whether there may be any to-morrow for that which is put off to-day; (2) Partly perhaps because he desired to have all earthly thoughts done with and put away. When he came to die there would be no anxieties about the disposition of property, to harass him. For it is good to have all such things done with before that hour comes. Is there not something incongruous in the presence of a lawyer in the death room, agitating the last hours? The first portion of our lives is spent in learning the use of our senses and faculties, ascertaining where we are, and what. The second in using those powers, and acting in the given sphere, the motto being, “ Work, the night cometh.” A third portion, between active life and the grave, like the twilight between day and night (not light enough for working, nor yet quite dark), nature seems to accord for unworldliness and meditation. It is striking, doubtless, to see an old man, hale and vigorous to the last, dying at his work, like a warrior in armour. But natural feeling makes us wish perhaps that an interval might be given; a season for the statesman, such as that which Samuel had on laying aside the cares of office in the schools of the prophets, such as Simeon and Anna had for a life of devotion in the temple, such as the labourer has when, his long day’ s work done, he finds an asylum in the almshouse, such as our Church desires when she prays against sudden death; a season of interval in which to watch, and meditate, and wait. (F. W. Robertson, M. A.)The blind father Isaac. 1. Now very aged. One hundred and thirty-six years old. Feeble. Ought to have been specially reverenced, both as a father and because so aged. Reverence due to old age. What more beautiful than old age (Proverbs 15:31)? See the Word of God concerning old age (Leviticus 19:32; 2 Chronicles 36:17; Proverbs 20:29). 2. Helpless. Forced to sit in the house while his sons were actively employed. Dependent on the kind offices of others. 3. Blind. And therefore should have been specially reverenced, and treated with most respectful tenderness, 4. Felt his end approaching (Genesis 27:4). Should therefore have been treated with the greater consideration. 5. About to impart the covenant blessing. A most solemn act. To be given, and received, in the fear of God. 6. Would signalize it with a feast. The last he might have; and his own beloved Esau should prepare it. (J. C. Gray.)The day of death unknown I have read a parable of a man shut up in a fortress under sentence of perpetual imprisonment, and obliged to draw water from a reservoir which he may not see, but into which no fresh stream is ever to be poured. How much it contains he cannot tell. He knows that the quantity is not great; it may be extremely small. He has already drawn out a considerable supply during his long imprisonment. The diminution increases daily, and how, it is asked, would he feel each time of drawing water and each time of drinking it? Not as if he had a perennial stream to go to-” I have a reservoir; I may be at ease.” No: “ I had water yesterday, I have it to-day; but my having it yesterday and my having it to-day is the very cause that I shall not have it on some day that is approaching.” Life is a fortress; man is the prisoner within the gates. He draws his supply from a fountain fed by invisible pipes, but the reservoir is being exhausted. We had life yesterday, we have it today, the probability--the certainty--is that we shall not have it on some day that is to come. (R. A.Wilmot.)Isaac, the organ of Divine blessing It is a strange and, in some respects, perplexing spectacle that is here presented to us--the organ of the Divine blessing represented by a blind old man, laid on a “ couch of skins,” stimulated by meat and wine, and trying to cheat God by bestowing the family blessing on the son of his own choice to the exclusion of the Divinely-appointed heir. Out of such beginnings had God to educate a people worthy of Himself, and through such hazards had He to guide the spiritual blessing He designed to convey to us all. Isaac laid a net for his own feet. By his unrighteous and timorous haste he secured the defeat of his own long-cherished scheme. It was his hasting to bless Esau which drove Rebekah to checkmate him by winning the blessing for her favourite. The shock which Isaac felt when Esau came in and the fraud was discovered is easily understood. The mortification of the old man must have been extreme when he found that he had so completely taken himself in. He was reclining in the satisfied reflection that for once he had overreached his astute Rebekah and her astute son, and in the comfortable feeling that, at last, he had accomplished his one remaining desire, when he learns from the exceeding bitter cry of Esau that he has himself been duped. It was enough to rouse the anger of the mildest and godliest of men, but Isaac does not storm and protest--“ he trembles exceedingly.” He recognises, by a spiritual insight quite unknown to Esau, that this is God’ s hand, and deliberately confirms, with his eyes open, what he had done in blindness: “ I have blessed him: Yea, and he shall be blessed.” Had he wished to deny the validity of the blessing, he had ground enough for doing so. He had not really given it; it had been stolen from him. An act must be judged by its intention, and he had been far from intending to bless Jacob. Was he to consider himself bound by what he had done under a misapprehension? He had given a Messing to one person under the impression that he was a different person; must not the blessing go to him for whom it was designed? But Isaac unhesitatingly yielded. This clear recognition of God’ s hand in the matter, and quick submission to Him, reveals a habit of reflection, and a spiritual thoughtfulness, which are the good qualities in Isaac’ s otherwise unsatisfactory character. Before he finished his answer to Esau, he felt he was a poor feeble creature in the hand of a true and just God, who had used even his infirmity and sin to forward righteous and gracious ends. It was his sudden recognition of the frightful way in which he had been tampering with God’ s will, and of the grace with which God had prevented him from accomplishing a wrong destination of the inheritance, that made Isaac tremble very exceedingly. In this humble acceptance of the disappointment of his life’ s love and hope, Isaac shows us the manner in which we ought to bear the consequences of our wrong-doing. The punishment of our sin often comes through the persons with whom we have to do, unintentionally on their part, and yet we are tempted to hate them because they pain and punish us, father, mother, wife, child, or whoever else. Isaac and Esau were alike disappointed. Esau only saw the supplanter, and vowed to be revenged. Isaac saw God in the matter, and trembled. So when Shimei cursed David, and his loyal retainers would have cut off his head for so doing, David said: “ Let him alone, and let him curse; it may be that the Lord hath bidden him.” We can bear the pain inflicted on us by men when we see that they are merely the instruments of a Divine chastisement. The persons who thwart us and make our life bitter, the persons who stand between us and our dearest hopes, the persons whom we are most disposed to speak angrily and bitterly to, are often thorns planted in our path by God to keep us on the right way. (M. Dods, D. D.) Genesis 27:6-10 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth Rebekah’ s cunning plot in favour of Jacob I. THE HUMAN ELEMENT IN IT. 1. The partiality of a fond mother. 2. Ambition. II. THE ELEMENT IN IT. 1. It seemed as if the oracle of God was likely to become void. 2. The crisis was urgent. (T. H. Leale.)Crooked measures to obtain a worthy object This is a mysterious affair. It was just that Esau should lose the blessing, for by selling his birthright he had despised it. It was God’ s design, too, that Jacob should have it. Rebekah also knowing of this design, from it having been revealed to her that “ the elder should serve the younger,” appears to have acted from a good motive. But the scheme which she formed to correct the error of her husband was far from being justifiable. It was one of those crooked measures which have too often been adopted to accomplish the Divine promises; as if the end would justify, or at least excuse the means. Thus Sarah acted in giving Hagar to Abraham; and thus many others have acted under the idea of being useful in promoting the cause of Christ. The answer to all such things is that which God addressed to Abraham: “ I am God Almighty; walk before Me, and be thou perfect.” The deception practised on Isaac was cruel. If he be in the wrong, endeavour to convince him; or commit it to God, who could turn his mind, as he afterwards did that of Jacob when blessing Ephraim and Manasseh; but do not avail yourself of his loss of sight to deceive him. Such would have been the counsel of wisdom and rectitude; but Rebekah follows her own. (A. Fuller.)Use of unscrupulous meals by religious persons To this day the method of Rebekah and Jacob is largely adopted by religious persons. It is notorious that persons whose ends are good frequently become thoroughly unscrupulous about the means they use to accomplish them. They dare not say in so many words that they may do evil that good may come, nor do they think it a tenable position in morals that the end sanctifies the means; and yet their consciousness of a justifiable and desirable end undoubtedly does blunt their sensitiveness regarding the legitimacy of the means they employ. For example, Protestant controversialists, persuaded that vehement opposition to Popery is good, and filled with the idea of accomplishing its downfall, are often guilty of gross misrepresentation, because they do not sufficiently inform themselves of the actual tenets and practices of the Church of Rome. In all controversy, religious and political, it is the same. It is always dishonest to circulate reports that you have no means of authenticating; yet how freely are such reports circulated to blacken the character of an opponent, and to prove his opinions to be dangerous. It is always dishonest to condemn opinions we have not inquired into, merely because of some fancied consequence which these opinions carry in them; yet how freely are opinions condemned by men who have never been at the trouble carefully to inquire into their truth. They do not feel the dishonesty of their position, because they have a general consciousness that they are on the side of religion, and of what has generally passed for truth. All keeping back of facts which are supposed to have an unsettling effect is but a repetition of this sin. There is no sin more hateful. Under the appearance of serving God, and maintaining His cause in the world, it insults Him by assuming that, if the whole bare, undisguised truth were spoken, His cause would suffer. The fate of all such attempts to manage God’ s matters by keeping things dark, and misrepresenting fact, is written for all who care to understand in the results of this scheme of Rebekah’ s and Jacob’ s. They gained nothing, and they lost a great deal, by their wicked interference. They gained nothing; for God had promised that the birthright would be Jacob’ s, and would have given it him in some way redounding to his credit and not to his shame. And they lost a great deal. The mother lost her son; Jacob had to flee for his life, and, for all we know, Rebekah never saw him more. And Jacob lost all the comforts of home, and all those possessions his father had accumulated. He had to flee with nothing but his staff, an outcast to begin the world for himself. From this first false step onwards to his death, he was pursued by misfortune, until his own verdict on his life was, “ Few and evil have been the days of the years of my life.” (M. Dods, D. D.)Ahead of Providence Luther was very importunate at the throne of grace to know the mind of God in a certain matter; and it seemed to him as if he heard God speak to his heart thus: “ I am not to be traced.” One adds, “ If He is not to be traced, He may be trusted; and that religion is of little value which will not enable a man to trust God where he can neither trace nor see Him. But there is a time for everything beneath the sun; and the Almighty has His ‘ times and seasons.’ It has been frequently with my hopes and desires, in regard to Providence, as with my watch and the sun. My watch has often been ahead of true time; I have gone faster than Providence, and have been forced to stand still and wait, or I have been set back painfully. Flavel says, ‘ Some providences, like Hebrew letters, must be read backwards.’” (J. G. Wilson.)God will not have His kingdom maintained by carnal policy We must walk in simplicity, sine plicis, for though the serpent can shrink up into his folds, and appear what he is not, yet it doth not become the saint to shuffle either with God or men. Jacob got the blessing by a wile, but he might have got it cheaper by plain dealing. (W. Gurnall.)A lie not permitted to man The minister of the seminary at Clermont, France, having been seized at Autun by the populace, the mayor, who wished to save him, advised him not to take the oath, but to allow him to tell the people that he had taken it. “ I would myself make known your falsehood to the people,” replied the clergyman; “ it is not permitted me to ransom my life by a lie. The God who prohibits my taking the oath will not allow me to make it believed that I have taken it.” The mayor was silent, and the minister was martyred. Genesis 27:13 Upon me be thy curse, my son Rebekah’ s imposition on Isaac considered This language plainly shows that she thought her conduct justifiable, and thus we have a melancholy instance of the way in which good people sometimes deceive themselves, and suffer their judgments to be misled by carnal reasonings, and the counsels of the natural heart. I. The OBJECT which she had in view. She wished the blessing to go, not to Esau the first-born, but to Jacob, her younger son. And what, may we ask, was the reason of this preference? Did she love Jacob best? It is probable that she did. But Rebekah might have another motive for wishing that the blessing should be given to Jacob. She knew that he was fittest for receiving it. She knew that he highly valued it, not merely for the sake of any worldly benefit annexed to it, but on account of the spiritual promises contained in it. Esau, on the contrary, had repeatedly shown the greatest contempt for the blessing and its promises. But even this reason, however sufficient it might have been, was not, we may conjecture, the chief motive by which Rebekah’ s mind was influenced. She had a still stronger reason for wishing to defeat her husband’ s purpose. She felt assured that in this design he was opposing the will and purpose of the Almighty. Her desire, then, was good, and her attempt praiseworthy. The end which she proposed to herself was to prevent her husband from acting contrary to the divine will, and to assist in turning the blessing where God intended it should go. So far, then, as the object which she had in view was concerned, far from finding any thing to blame, we see much to commend. It sprang from her faith and piety, and showed her zeal for the glory of God. Let us consider. II. The MEANS which she used for attaining this object. Here we are forced to withhold our commendation; nay, we must go farther, we must positively condemn her conduct, and declare it to have been utterly without excuse. We say nothing of the probability which there was of a discovery, and of the dangerous consequences which might have followed. Admitting that a discovery was very unlikely to take place; admitting that her plan was most wisely laid, with every prospect of success; yet of what kind was her wisdom? Was it that wisdom “ which is from above, and which is first pure, and then peaceable, full of good fruits, and without hypocrisy” ? Or rather, was it not that wisdom” which descendeth not from above, but is earthly, sensual, devilish” ? (James 3:15; James 3:17.) Was it that wisdom whichour Lord prescribes when he says, “ Be ye wise as serpents, and harmless as doves” ? Or rather, was it not the crooked policy of the old Serpent, who is a liar and the father of lies? Rebekah, indeed, could not but know that to impose on her husband by means of his infirmity, and to tempt her son to the commission of falsehood and deception, were acts which in themselves were highly sinful. What may we suppose, then, were the arguments by which she would probably defend and even justify her conduct? She would say to herself, “ I am placed in very extraordinary circumstances. Here is Isaac about to act in direct opposition to the Divine Will. Here is the blessing, which God has designed for Jacob, on the point of being given to Esau. Is it not my duty to prevent the purposes of the Almighty from being defeated? Though the means to which I may have recourse are such as on a common occasion might not be lawfully used, yet does not the necessity of the present case allow and even require me to use them?” But how vain and false would such reasoning be! What permission had Rebekah received “ to do evil, that good might come” ? Her duty was to be learned, not from the purposes, but from the precepts of the Almighty. Did she suppose that God could not complete His designs without her committing sin in order to fulfil them? Or, did she think that sin would not be sin, because she dressed it in this specious covering? In all cases the Law of God is to be our rule. In no case can we claim the privilege of setting it aside. Rebekah’ s sin, however she might excuse it to herself, was sufficient to have ruined her soul; and unquestionably, unless through God’ s grace she had afterwards repented and obtained forgiveness, it would have ruined her soul. Such is the case with every sin. Whatever good may come of the evil which we do, that good will not excuse the evil, nor make it less. But it may be further said, “ Rebekah’ s plan succeeded. Jacob, by his deception, obtained the blessing; and thus God, by making the means successful, showed that He approved them.” It is true that God permitted Rebekah’ s plan to be successful; but it does not therefore follow that He approved it. Indeed, it is utterly impossible that He could approve falsehood in any shape or in any case. He permitted it to be practised, and He overruled it for the fulfilling of His own purposes; but this is a very different thing from approving it. Nay, if we attentively examine the whole matter, in all its effects and consequences, we shall discover clear marks of God’ s displeasure against both her and Jacob for their parts in this transaction. Sin ever brings along with it shame and sorrow, and those who permit themselves to do evil that good may come will surely in the end deplore their worldly wisdom and presumptuous conduct. It may yet, however, be further asked, “ What ought Rebekah to have done? Was she, knowingly, to have let her husband act contrary to the Divine intentions, without endeavouring to prevent him? Was she to have taken no steps in order to have procured the blessing for Jacob? “ I answer, there were means which she might lawfully have used for the attainment of her end; and to these she ought to have confined herself. She should have reasoned the mutter with Isaac. She should meekly have pointed out to him the mistake which he was on the point of committing. She should have reminded him of the revelation which God had given of His will in this affair; and thus, by persuasion and argument, she should have endeavoured to turn him from his purpose. There is reason to think that such a conduct would probably have succeeded. Isaac, when he afterwards discovered what had been done, appears to have suddenly recollected himself; and, shuddering at the danger from which he had escaped, in a very striking manner, confirmed the blessing to Jacob: “ Yea and he shall be blessed.” It is, therefore, likely that he would before have yielded to a mild remonstrance, affectionately urged. At any rate, Rebekah should have added also to it strong faith and fervent prayer. These are the weapons of our warfare. (E. Cooper, M. A.)Influence of woman Samuel Morley’ s mother was a woman of rare piety. He was wont to say concerning her, “ I am much what my mother has made me.” Lessons 1. Faith pursueth God’ s oracle through the worst of difficulties and fears. 2. Fleshly passion may mix with faith in its strongest operations. 3. Affection may make mothers adventure to bear a curse for their sons. 4. Natural affection may be instant to have things done irregularly upon a ground of faith. (G. Hughes, B. D.) Genesis 27:14-24 And he went, and fetched, and brought them to his mother Rebekah’ s cunning plot accepted and carried out by Jacob I. REVEALS SOME OF JACOB’ S . 1. He was a weak and pliable man. 2. He lacked the power of self-determination. 3. He was fearful of consequences. 4. He could long indulge the thought of that which was forbidden. II. REVEALS THE GRADUAL OF JACOB’ S . 1. He overcomes difficulties in the way of sin. 2. He learns to act a falsehood. 3. He proceeds to the direct falsehood. 4. He allows himself to be led into sin under the idea that he is carrying out the purpose of God. (T. H. Leale.)The stolen blessing I. THE IN A REQUEST OF ISAAC. II. THIS WAS TO JACOB THROUGH THE LOVE OF REBEKAH. We cannot but admire her love. But it was not based upon principle. III. THIS WAS TO BY THE WEAK AND CRAFTY NATURE OF JACOB. (F. B. Meyer, B.A.)Sharp practice I. JACOB’ S CONDUCT UNFOLDS THE OF EARLY . II. JACOB’ S CONDUCT SHOWS IN A WRONG . III. JACOB’ S CONDUCT LETS US SEE SOME OF THE WHICH IMPEL MEN TO GREATER EVIL. 1. One is that of relationship. 2. Another influence worked in the man himself. Jacob had a vehement craving for the blessing. IV. JACOB’ S CONDUCT PROVES THAT THERE MAY BE MORE ON THE LIPS THAN IN THE LIFE (Genesis 27:20). (D. G. Watt, M. A.)The supplanter I. THE POWER OF AND THE DANGER OF . II. THE OF MORAL . This is seen-- 1. In Isaac. 2. In Rebekah. 3. In Esau. 4. Especially in Jacob. Lessons: 1. That mere fondness is not affection. 2. To beware of encouraging or countenancing the appearance of untruth. 3. That no righteous purpose can justify an unrighteous act. 4. To avoid the beginning, “ the very appearance of evil.” 5. To beware what thoughts we cherish. 6. Success does not avert the moral consequences of wrong-doing. (A. F.Joscelyne, B. A.)The blessing fraudulently obtained I. THE SPIRIT OF DOUBT AND LEADS MEN TO DECEIT. 1. It was deceiving a relative. 2. Deceiving an infirm relative. 3. Deceiving an infirm relative in spiritual matters. II. IT DEADENS MEN’ S MORAL . 1. It creates indifference to man’ s moral culture. 2. It renders one insensible to the greatest danger. III. IT PAIN. 1. Loss of peace. 2. Instability. 3. Humiliation. (Homilist.)The blessing obtained by fraud 1. Many of the most serious evils in life must be traced to parental mismanagement. 2. No end, however good, will sanction bad ways of accomplishing it. 3. Our history illustrates the prolific nature of sin. The commission of one crime makes another necessary, in order to supply what is lacking in the first. 4. The sins of youth have often a long and lasting influence. (A. McClelland, D. D.)Duplicity I. THE . 1. Its nature. 2. Its cause. (1) Precariousness of Isaac’ s life. (2) Rebekah’ s fear that patriarchal blessing would be bestowed on Esau, though God had declared that it should be given to Jacob. (3) The nature and importance of the patriarchal blessing. II. THE . 1. Its suddenness. 2. Its effect. Practical lessons: 1. That sad consequences ever follow the practice of duplicity, whether in the family or elsewhere. 2. That a mother should teach a son to deceive his father is full of warning. 3. That such wrong should be perpetrated in the name and for the promotion of religion suggests the importance of scrutinizing our motives. 4. That the consciences of pious persons should allow them to justify themselves in such conduct suggests the blinding power of unbelief that God will fulfil what He has promised. (D. C. Hughes, M. A.)The sin of Isaac and his family I. Look at ISAAC. 1. His sin lay in aiming at a wrong object--he wanted to set aside the will of God. 2. Mark the punishment of Isaac. It was two-fold. First, his object was defeated--Esau lost the blessing. And man will always be defeated when man struggles with his Maker. He vindicates His authority in an unexpected moment and by unexpected means, and then where and what are we? Our schemes, and efforts, and hopes, are all laid low; and worse than this--they are all turned against ourselves. And so was it here; for notice another part of Isaac’ s punishment--not only was his object defeated, but in aiming at it, he brought much sin on his family and much anguish on himself. II. We may turn now to REBEKAH. 1. Her sin was altogether different in its character from Isaac’ s. It consisted in aiming at a right object by sinful means. 2. The punishment of Rebekah may appear slight, and yet to a fond mother like her, it must have been deeply painful. The curse was indeed on her, and it came in a form she little anticipated--she lost the son for whom she had plotted and sinned. Her example speaks plainly and solemnly also to all who are parents amongst us. It tells us that children are easily led into sin. Deceit and falsehood are bound up in the heart of every child that breathes, and it is as easy to call them into action as to get their tongues to speak or their feet to move. It is easy also to find motives that seem good, for prompting the lie, or sanctioning the lie, or concealing the lie; but as surely as there is a God living in heaven, the evil we prompt or encourage or tolerate in our children will come down in the end on our own heads. The curse of it will be on us. The blow may at first strike others, but in the end it will recoil on ourselves. Our poor children may themselves sting us to the quick; or if not so, the hand of God may be on them. We may see in their undoing at once our own punishment and our own sin. III. Let us turn now to JACOB. The instant we look at him, we are struck with this fact, that the nearer a man is to God, the more God is displeased with any iniquity He sees in him, and the more openly and severely He punishes it. Of all this family, Jacob was the most beloved by Him, but yet, as far as regards this world, he appears to have suffered from this transaction the most bitterly. 1. His sin was of a complicated character. To a hasty observer, it might appear light. Certainly much might be said in palliation of it. He was not first in the transgression. The idea of it did not originate with him. His feelings revolted at it when it was proposed to him. He remonstrated against it. Besides, it was a parent who urged him on, a fond and tender mother. And we must remember, too, that all those motives which led Rebekah to form this plot would operate also in Jacob’ s mind to lead him to execute it. It was furthering the will of God, it was saving a father from sin. Let young persons see here what a single deviation from truth can do. In one short hour it made the pious Jacob appear and act like one of the worst of men. 2. As for the punishment of Jacob’ s sin, we must read the history of his life to see the extent of it. It followed him almost to his dying hour. He was successful in his treachery; it obtained from his deceived father the desired birthright; but what fruit had he from his success? We might say none at all, or rather he sowed the wind and he reaped the whirlwind. His fears were realized; he did bring a curse on him and not a blessing. IV. We come now to the case of Esau. Alive to the present and reckless of the future, he preferred to it the momentary gratification of a sensual appetite. (C. Bradley, M. A.)How Jacob stole his blessing I. ISAAC’ S . II. REBEKAH’ S , AND JACOB’ S FRAUD. III. THE OF THE FRAUD. Isaac’ s vain regret. Esau’ s murderous malice. Rebekah’ s fear for her favourite son. Jacob’ s hasty banishment. Conclusion: What may we especially learn for ourselves? 1. Not to resist God’ s will, like Isaac. We may sometimes think we know what is best; yet, if we listened to God’ s word, we should not do the very thing we perhaps most like to do. 2. Not to forfeit God’ s favour and blessing, like Esau. It was Esau’ s own recklessness and worldliness that led to his being rejected, and to “ the blessing” being withheld from him. He had shown himself to be incapable of deeper thoughts and religious faith. 3. Not to do wrong that good may come, like Rebekah and Jacob. God’ s promises will be fulfilled in due time. But we must neither murmur, nor be hasty (comp. Hebrews 2:3). (W. S. Smith, B. D.)The wily supplanter Jacob, whose nature was at this time true to his name. 1. Receives a hint from his mother. Sad that her maternal love should have prompted such an act. Esau, as much her son as Jacob. She was equally bound by natural obligations to care far one as the other. No apologies seem to be a sufficient vindication of conduct that was in its very essence wrong. 2. Closes with his mother’ s recommendation. He ought to have resented it; to have expostulated, and over-ruled it. He rather suggests difficulties (Genesis 27:11) to prompt her ingenuity. 3. Adopts the disguise she prepared, and followed her directions. Deception; and self-deception the worst of all. Perhaps thought it well, even by such means, to gain the blessing. 4. Repeated falsehoods. Again and again assured his father that he was Esau. 5. Obtained the blessing. Yet how could that bless which had been so obtained? God, in His mercy, ultimately brought good out of the evil Otherwise the father’ s blessing, so obtained, must have been a curse. (J. C. Gray.)Appearances often deceptive “ The voice is Jacob’ s voice, but the hands are the hands of Esau.” We cannot always depend upon appearances. When, at the time of the gunpowder plot, the Parliament houses were searched, only coals and fagots were found in the cellars beneath. But, on a more careful search, barrels of gunpowder were found under the coals and wood, as well as Guy Fawkes with his preparations to blow up the king and his parliament. Many a fine-looking tree is rotten at the core; some who are very healthy in appearance are secretly and fatally diseased; gilding or paint sometimes covers really worthless rubbish; so the lives of some who profess to be “ the epistles of Christ “ are really a forgery, for they are not what they profess to be. Many who speak in religious services, or at other times and places, with “ Jacob’ s voice,” or as saints, really have “ the hands of Esau,” for they are living in the practice of wickedness. (G. Hughes, B. D.)The deception of Isaac It is often forgotten that Jacob was divinely appointed to be the inheritor of the blessing. The omission from the calculation or thought of that one fact is likely to lead not only to mental perplexity but to moral confusion. You find the proof of the assertion in Genesis 25:23. The Lord said unto Rebekah, in view of the birth of her children, “ The one people shall be stronger than the other people; and the elder shall serve the younger.” The mystery, therefore, is Divine. Jacob was a destined man; Jacob was destined before he was born; what, then, was his error? Not in feeling, how mysteriously soever, the pressure of his destiny, but in prematurely taking it into his own hands. We must not force Providence. Is there not an appointed time to man upon the earth, in a much wider sense than in the sense of marking out the day of his death? Is there not a time for the rising of the sun and the going down of the same? Is there not a seed time in the year, as well as a harvest day? We are tempted to force Providence, thus to do the right thing in the wrong way, and at the wrong time. Right is not a question of a mere point; it gathers up into its mystery all the points of the case, so that it is not enough to be going in the right road; we must have come into that road through the right door, at the right hour, and by direct intervention and sanction of God. It is tempting to natures like ours to help ourselves by trickery. We do like to meddle with God. Granted that the mother saw the religious aspect of this whole case, and knew the destiny of the boys, she had no right to force Divine Providence. Was Rebekah moved by the consciousness of destiny, or was she excited by the spirit of revenge? It is easy for us to mistake our revenge for religion. Some men pray out of spite; some men preach Christ out of envy; it is possible to build a church upon the devil’ s foundation, and to light an altar with the devil’ s fire. Jacob was pre-eminently a destined child, a man with a special mark upon him: how he will come out of this we shall see; but God will be King and Master, and right shall be done. What, then, is to be our attitude under the consciousness of destiny, and under the suggestion of tempting events? Our attitude is to be one of perfect resignation. (J. Parker, D. D.)The temptation of destiny Although the prediction of the fact did not entitle her or her son to bring about its fulfilment, yet it makes some slight difference in the case. For we see even now that when a nation or a man once feels that it is “ manifest destiny” to do a certain thing--predetermined--he feels free to do that thing, no matter how unjust it is. We see the same delusion in a thousand other cases. Shakespeare recognizes it in the great drama of “ Macbeth.” The prediction, “ Thou shalt be king hereafter,” did not justify the murder, but it seemed to give to it a certain supernatural countenance, marshalling the murderer the way that he was going. If this can be the case when the supernatural soliciting comes from below, how much more strong when it was felt to come from above--from God Himself! Then remember, besides, that there was somethingnot altogether evil in Jacob’ s passionate coveting of the birthright. For it was a sacred good, and eagerly to appreciate it as he did was itself a sign of some fitness for it; while to despise it as Esau did marked the man as unworthy of it. (A. G. Mercer.)The selection of Jacob But now hear me for a moment in defence of that Divine Providence which allowed the substitution of this particular man, Jacob, in the place of this particular man, Esau, as the third of the patriarchs. The importance of a right choice here is not easily over-rated. For several reasons the character of the patriarchs was to influence and mould the character of the Hebrew race more than could be done by any of the whole line of law-givers, princes, prophets, and warriors--Moses, perhaps, excepted, To have the right man, then, was indeed important. But was Jacob he? or, at least, was he more fit than Esau? He was. What was Jacob? Let us see. A man may be described by three things--whether he has ends--what they are--and how he reaches them. 1. Whether he has ends. Esau had not, He was one of a class of characters who live without any distant ends to reach--who live very much from day to day, working perhaps energetically for their little daily plans, or floating from interest to interest. Jacob was, above all things else, a man of purpose. 2. The next question about a man is, What are his ends? Two traits in a man’ s ends lift up the man--the remoteness and the generosity of his ends. If very remote--that is, if a man takes into his vision the whole scope of his life, and with a masterly power brings under his whole existence to that far-oft end--that man, even though his ends are selfish, is a superior person. Now Jacob was certainly that man. Show me such a man anywhere, and I will show you his equal here. Seven years of the hardest service he served for Rachel, and counted them but as seven days--and then seven more. He wore through twenty years of the hardest life,carrying on his design that he should be the successor and heir of Isaac, and though he was of a timid nature, never yielding that purpose, even when he stood in the presence of the avenger Esau himself. Never was there a more patient, tenacious soul. This was singular, for remember that primitive men may be persistent in passions, but not in purposes, save in that one passion and purpose--revenge. But Jacob had all the calmness and tenacity of an advanced age. His end, however, may have been a selfish one. Self-advancement? Yes. But, considering the age and place, self-advancement was one of the higher forms of virtue, especially when we know that the end Jacob sought had a certain sacredness about it--the hope, namely, that he should be in the line of God’ s special favours--should take eminent place as His servant. 3. The third test of a man is the means he uses to reach his ends. Jacob’ s were bad enough. Remember, however, that the rule, the end does not justify the means, was unknown to Jacob--is, in fact, a great and modern discovery in morals, not fully known even yet. And remember, besides, that whatever his means were, they were always effective, and never gratuitously wicked. On the whole, then, here was a mixed character as to its excellence, but a high character as to its ability. Nay, besides--this very mixture, the very defects of character, made Jacob a fit instrument of the Divine purposes. He was, even in his weakest points, far better fitted to lay the foundations of a family and kingdom than the impulsive and purposeless Esau. Had he been a more purely excellent man, he would have been less fitted. A style of character purely excellent cannot lay a permanent grasp upon the men of early ages, or men of any age not high enough to receive it. The powerful great man is the one who is at once above and yet along-side of his fellows. Hence we see, as a matter of fact, that among the patriarchs, though Abraham is most revered, Jacob has been the truly influential man with the Jewish masses. He has moulded the mass of the Jewish people into his own image. I regard this as specially providential. Thus the purer and higher were led to God and held to God through the high spirit that was in Abraham; the body were held to God and their religion through the lower soul of Jacob. They could be inferior Jacobs when they could not be properly children of Abraham. So, through lower and higher instruments, the purposes of God are worked out. 1. Among the thoughts suggested by the subject, notice first the effect of success in the judgment of character. Esau, once gone under, holds no place. 2. Notice, again, how poorly we judge of mixed characters. The same Jacob who over-reached his father, his brother, and I might say destiny itself, the supplanter, the robber, who “ from a shelf the precious diadem stole, and put it in his pocket,” was yet the same who wrestled all night with God. Truly we are all of different natures, marvellously mixed--a worm, a god! This should teach me at least some things, such as humility to myself. I know by this that the statues of the demi-gods stand on clay feet--that my best moments, my best feelings, are but a part of me--that I have a whole world of things to repent of, and to be ashamed of, before God. That, and nothing of soul growth, was especially the fact with Jacob. His character was unlike that of the other patriarchs in this: Abraham and Isaac, such as we see them at first, are very much such as we see them at last. But Jacob only becomes his real, that is, his higher self at the last. At the bottom of his young and eager ambition and selfishness there was at the very first, as I have said, something good, the root of a great tree of right--namely, the real sense that God’ s blessing and favour were above allvalue--and so in his blind, but most earnest way, he went to work to grasp them. 3. There is one test every man should solemnly try himself by, one test of what our ultimate selves and our ultimate destiny will be--Does the good part of our characters grow? (A. G. Mercer.) Genesis 27:25-29 God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine Isaac blessing Jacob I. WITH . 1. A fertile soil. 2. Abundance of provision. 3. Political pre-eminence. II. WITH . 1. The channel of spiritual blessing to mankind. 2. A test of character. (T. H. Leale.)Isaac’ s blessing--the parent’ s warning I. First, we shall consider WHEREIN ISAAC’ S . 1. Plenty, heaven and earth combining to enrich the happy possessor. 2. Power, almost unlimited, especially over his own brethren. 3. And last, though not the least, a mighty influence with God and a great interest in the courts of heaven. “ Cursed be every one that curseth thee, and blessed be he that blesseth thee.” Or, in other words, “ Let God be an enemy to all thy enemies, and a friend to all thy friends.” 4. Now these, doubtless, were very desirable mercies, and they belonged, by right, to the first-born; though God was pleased sometimes to revoke that taw, and to transfer these blessings from the elder to the younger, as instanced in the case before us, and also in that of Cain and of Reuben. These, I say, were very desirable mercies, and, when accompanied with the Divine sanction, of untold value. But still, after all, they were but temporary. They lasted only for this life; and Jacob, I doubt not, might have managed very well without any one of them. The blessing of Isaac, therefore, must have comprised something more than what we have here recorded; otherwise we may be well assured that Jacob would never have risked so much to obtain it, nor would his mother ever have placed him in so hazardous and perilous a situation. But the fact is, these temporal blessings were but the “ shadows of better things to come.” They were, to use an apostolic phrase, “ the substance of things hoped for, the evidence of things not seen.” They included all those good things which were more particularly specified to Abraham when God entered into covenant with him. They intimated, for instance, in the first place, that from him should descend the Messiah--He who was to be the “ Prince of the kings of the earth . . . before whom all nations should come and worship . . . and who was to rule them with a rod of iron, and to break them to shivers as a potter’ s vessel.” And, in the second place, that from him also should come the church that was to be specially owned and blessed by God; and consequently we find Isaac, when afterwards confirming the blessing to Jacob, calling it the “ blessing of Abraham.” II. What were THE MEANS THAT REBEKAH ADOPTED to secure the blessing for her favourite son Jacob. They were little else than a tissue of lies and deceit. III. Let us now see what LESSONS we may gather up from a contemplation of the whole subject. 1. In the first place, then, it reads a very solemn and affecting warning to parents. It teaches the folly and danger of making invidious distinctions between the different members of your families--of showing an undue partiality for one child more than another. It is a withering curse. It introduces discord and dissension into every family wherever it finds a footing, and it is the fruitful source of all evil, social and moral. Whenever, therefore, you feel its chilling influence beginning to steal over you, oh, remember Rebekah, and in the name and strength of your God shake it from you. Give it no encouragement; or, if you must, keep it to yourself. Let no one else ever see or feel it. In the second place, learn from this subject the way in which our Heavenly Father will have us to seek for His blessing. We must come to Him for it in and through our Elder Brother. We must come clothed in His “ goodly raiment,” even that pure and spotless robe which He wrought for us on Calvary. There is no other way under heaven whereby we can be saved. And if you ask me by what means we are to get this goodly raiment--this pure and spotless righteousness, I answer, simply by asking for it. “ Ask,” says your God and Saviour, “ and you shall have.” And although it cost Him a great price--even His own precious blood--yet He offers it to you without money and without price. Oh, go to Him, then, and ask Him for this precious gift; for “ the gift of God is eternal life.” (E. Harper, B. A.)Isaac blessing Jacob 1. That parents ought to bless their children; too many do curse, and not bless them. 2. Children ought to fear the causeful curses of their parents. The better son feared the curse of his father (Genesis 27:12). 3. Parents ought rather to gather a stock of Divine promises, that they may bless their children more out of faith than out of form, praying for them out of a promise, as Isaac did then for his son Jacob, praying that the blessing of Abraham might come upon him (Genesis 28:4). 4. A wishing our children’ s weal customarily without a praying for them believingly, is neither enough for parents, nor is it all (or at all) that is warranted by Isaac’ s blessing Jacob here. There is much difference between a formal wish and a faithful prayer for their good. 5. Spiritual blessings must be sought and sued for in their proper season. Here Esau came too late for the blessing, which was bestowed before he lost the right season (which is a part of time above all other parts, even the shine and lustre of time), so could not obtain it, no, not with tears Hebrews 12:16-17). (C. Ness.) Genesis 27:33-40 And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father Esau’ s cry No one can read this chapter without feeling some pity for Esau. All his hopes were disappointed in a moment. He had built much upon this blessing; for in his youth he had sold his birthright, and he thought that in his father’ s blessing he would get back his birthright, or what would stand in its place. He had parted with it easily, and he expected to regain it easily, tie thought to regain God’ s blessing, not by fasting and prayer, but by savoury meat, by feasting and making merry. I. Esau’ s cry is the cry of one who has rejected God, and who in turn has been rejected by Him. He was (1) profane, and (2) presumptuous. He was profane in selling his birthright, presumptuous in claiming the blessing. Such as Esau was, such are too many Christians now. They neglect religion in their best days; they give up their birthright in exchange for what is sure to perish and make them perish with it. They are profane persons, for they despise the great gift of God; they are presumptuous, for they claim a blessing as a matter of course. II. The prodigal son is an example of a true penitent. He came to God with deep confession--self-abasement. He said, “ Father, I have sinned.” Esau came for a son’ s privileges; the prodigal son came for a servant’ s drudgery. The one killed and dressed his venison with his own hand, and enjoyed it not; for the other the fatted calf was prepared, and the ring for his hand and shoes for his feet, and the best robe, and there was music and dancing. (J. H. Newman, D. D.)Esau’ s late repentance I. The character of Esau has unquestionably a fair side. Esau was by no means a man of unqualified wickedness or baseness; judged according to the standard of many men, he would pass for a very worthy, estimable person. The whole history of his treatment of Jacob puts his character in a very favourably light; it represents him as an open-hearted, generous person, who, though he might be rough in his manners, fond of a wild life, perhaps as rude and unpolished in mind as he was in body, had yet a noble soul, which was able to do what little minds sometimes cannot do--namely, forgive freely a cruel wrong done to him. II. Nevertheless, it is not without reason that the apostle styles Esau a profane person. The defect in his character may be described as a want of religious seriousness; there was nothing spiritual in him--no reverence for holy things, no indications of a soul which could find no sufficient joy in this world, but which aspired to those joys which are at God’ s right hand for evermore. By the title of profane the apostle means to describe the carnal, unspiritual man--the man who takes his stand upon this world as the end of his thoughts and the scene of all his activity, who considers the land as a great hunting-field, and makes the satisfaction of his bodily wants and tastes the whole end of living. III. Esau’ s repentance was consistent with his character; it was manifestly of the wrong kind. Sorrow of this world; grief for the loss of the corn and wine. (Bishop Harvey Goodwin.)Esau disappointed of his blessing I. HE IS BY A HEART-RENDING SORROW II. HE REFERS HIS WRONGS TO THEIR TRUE AUTHOR. III. HE PLEADS WITH HIS FATHER. IV. HE IS WITH AN . God’ s blessings without God. Nothing of heaven enters into it. (T. H. Leale.)The deceived father and the defrauded son and brother I. ISAAC’ S CONDUCT. 1. Remark, first, the double blessing--Jacob’ s containing temporal abundance, temporal rule, and spiritual blessing, the main points plainly being the rights of primogeniture; Esau’ s, in the first part identical with his brother’ s, but different afterwards by the want of spiritual blessing: God’ s gifts without God, the fruit of the earth and the plunder of the sword, but no connection with the covenant of God. Of course the destinies of Israel and Edom are prefigured in this, rather than the personal history of Jacob and Esau. For the predicted liberty of Edom, the breaking the yoke off the neck, did not take place till the reign of Jehoram, long after Esau’ s death 2 Kings 8:22). So that when it is written, “ Jacob have I loved, but Esau have I hated,” the selection of nations to outward privileges is meant, not the irrespective election of individuals to eternal life. Now in these blessings we have the principle of prophecy. We cannot suppose that the Jacob here spoken of as blessed was unmixedly good, nor the Esau unmixedly evil. Nor can we imagine that idolatrous Israel was that in which all the promises of God found their end, or that Eden was the nation on whom the curse of God fell unmixed with any blessing. Prophecy takes individuals and nations as representations for the time being of principles which they only partially represent. They are the basis or substratum of an idea. For instance, Jacob, or Israel, represents the principle of good, the Church of God, the triumphant and blessed principle. To that, the typical Israel, the promises are made; to the literal Jacob or Israel, only as the type of this, and so far as the nation actually was what it stood for. Esau is the worldly man, representing for the time the world. To that the rejection belongs; to the literal Isaac, only so far as he is that. 2. Next observe Isaac’ s adherence to his promise. If anything can excuse a departure from a promise, Isaac might have been excused in this case; for in truth he did not promise to Jacob, though Jacob stood before him. He honestly thought that he was speaking to his first-born; and yet, perhaps partly taught to be punctiliously scrupulous by the rebuke he had received in early life from Abimelech, partly feeling that he had been but an instrument in God’ s hands, he felt that a mysterious and irrevocable sacredness belonged to his word once past, and said, “ Yea, and he shall be blessed.” Jesuitism amongst us has begun to tamper with the sacredness of a promise. Men change their creed, and fancy themselves absolved from past promises; the member of the Church of Rome is no longer bound to do what the member of the Church of England stipulated. Just as well might the king refuse to perform the promises or pay the debts of the prince whom he once was. Therefore, let us ponder over such texts as these. Be careful and cautious of pledging yourself to anything; but the money you have once promised, the offer you have once made, is irrevocable--it is no longer yours; it is passed from you as much as if it had been given. II. ESAU’ S CONDUCT. 1. Remark his contentment with a second-rate blessing: “ Hast thou not another blessing?” &c. These words, taken by themselves, without reference to the character of him who spoke them, are neither good nor evil. Had Esau meant only this: God has many blessings, of various kinds; and looking round the circle of my resources, I perceive a principle of compensation, so that what I lose in one department I gain in some other; I will be content to take a second blessing when I cannot have the first. Esau would have said nothing which was not praiseworthy and religious; he would have only expressed what the Syro-Phoenician woman did, who observed that though in this world some have the advantages of children, whereas others are as little favoured as dogs, yet that the dogs have the compensatory crumbs. But it was not in this spirit at all that Esau spoke. His was the complaining spirit of the man who repines because others are more favoured than he; the spirit of the elder son in the parable, “ thou never gavest me a kid.” This character transformed outward disadvantages into a real curse. For, again I say, disadvantages are in themselves only a means to more lustrous excellence. But if to inferior talents we add sloth, and to poverty envy and discontent, and to weakened health querulousness, then we have indeed ourselves converted non-election into reprobation; and we are doubly cursed--cursed by inward as well as outward inferiority. 2. Remark Esau’ s malice (verse 41). “ The days of mourning for my father are at hand, then will I slay my brother Jacob.” Distinguish this from the resentment of righteous indignation. Resentment is an attribute of humanity in its original, primal state. He who cannot feel indignant at some kinds of wrong has not the mind of Christ. Remember the words with which he blighted pharisaism--words not spoken for effect, but syllables of downright, genuine anger; such expressions as peculiarly belong to the prophetic character, in which indignation blazes into a flame; the prophetic writings are full of it. Very different from this was Esau’ s resentment. Anger in him had passed into malice; private wrong had been brooded on till it had become revenge, deliberate and planned vindictiveness. (F. W. Robertson, M. A.)Esau and the blessing I. This narrative A WARNING AGAINST THE UNDER-VALUING OF . II. This narrative THAT GOD IS ABLE TO BLESS EVERY SOUL. Eternal life for all. See the inexhaustible nature of the Divine riches exemplified in-- 1. The vast numbers who have been made partakers of it already passed from mortal sight. 2. The multitudes on their way at this moment to the same heavenly kingdom who have “ obtained like precious faith.” III. This narrative REMINDS US THAT ONE MAY SEEK THE TOO LATE. Though Esau obtained at last a blessing, he did not realize the blessing. (F. Goodall, B. A,)The cry of one man representing the wail of many I. There is here THE SENSE OF AN IMMENSE LOSS. A holy character is the highest birthright. We have all to lament the loss of this. II. THE SENSE OF A GREAT INJURY. Victimized by his own brother. Far worse to bear than an injury from an enemy. III. THE SENSE OF REMORSE. IV. THE SENSE OF . Conclusion: 1. What we have all lost. Our birthright--the image of God. 2. What we should all chiefly struggle for. The restoration of the Divine image. Our loss is not, like Esau’ s, irremediable. We can, by faith in Christ, regain it. (Homilist.)The repentance of Esau I. WE ARE NOT TO GATHER HENCE THAT ANY TRUE CAN TURN TO GOD AND BE OF HIM. ESAU’ S rejection was no such contradiction of God’ s love as the rejection of any one weeping penitent upon earth would surely be. For, first, there is about Esau’ s very cry itself, loud and bitter as it was, no sign of true penitence; and, next, when he uttered it, so far as that which he had then lost is concerned, his day of probation was already over, his time of trial closed, his hour of judgment come. There is doubtless, as we shall see hereafter, a true counterpart of this before every impenitent man, with horrors aggravated above any which waited upon Esau’ s sentence, as far as time is exceeded by eternity, and temporal disadvantage by the death of the enduring soul. But there is not one word in it to make any one who, in this his day of grace, turns to the Lord, and cries to him for cleansing and for pardon, doubt the full certainty of a most gracious acceptance by Him who suffered the woman that was a sinner to wash His blessed feet with her tears, and to wipe them with the hair of her head. II. This, then, certainly is not the lesson which is taught us here; but just as certainly IT IS THAT WE, TOO, MAY CAST AWAY GOD’ S MERCY TO US; that we, the true children of promise, bred in the family of One greater than Isaac--that we, the inheritors of a birthright greater far than Jacob sought for or Esau despised--that we, the children of God’ s grace, may reject His grace, and cast profanely from us our more blessed birthright. Such awful cases the experience of every parish priest has, I suppose, brought before him. I have seen them and have trembled. I have seen the fearful paroxysms of a loud and violent despair. I have seen what is more awful still, the obstinate sinner, calmly, deliberately, determinately put from himself the hope of salvation, and declare that in a few hours he shall be in hell. And so indeed it must be. For if this were not so, what could the warning mean, “ Look diligently, test any man fail of the grace of Christ.” Surely it must mean that the time of hopeless lamentation will come to every obstinate despiser of God’ s grace; that His Spirit does not always strive with any man--that there is a limit to the trial of every man. Can we not, as we gaze with awe upon the fearful picture, see in some measure why this doom is irreversible? For must it not of necessity happen that the very perfection of this miserable wickedness sets the seal of hopeless continuance upon such spiritual wretchedness? For such a spiritual being with such a nature must hate the good; must, above all, hate supremely God, the All-Good; must see in Him the highest and most absolute conceivable contradiction of itself, and so must recoil infinitely from Him, and in recoiling from Him must choose the evil with an ever-renewed iteration and ever-increasing intensity of choice. Nor does the perfection of the misery which such a soul endures at all incline it to any breath of penitence; it only deepens the blackness and the malignity of its despair. There is nothing in itself purifying in suffering. III. But if we would learn one true lesson from this portion of God’ s Word, we must not only note the general warning of looking diligently lest we fall from God’ s grace, but we must see further AGAINST WHAT SPECIAL FORMS OF EVIL THIS WARNING IS . And indeed, for many here, as everywhere, this is a lesson needing very signally to be learned. For remember what were Esau’ s circumstances and Esau’ s trial. Born to the inheritance of a certain birthright, exercising, as to his first title to it, no volition regarding it; having centred in his own person the mysterious privileges which ordinarily belonged to the first-born son of the heir of promise--he cast these away; not from special or marked depravity of character, but from yielding to the temptations of appetite. This one special attribute of sensuality is clearly shadowed forth in this example; we see its direct tendency to lead to delaying repentance until true repentance is impossible. For its gratifications fill for a season, and occupy the degraded soul. Thus the first drawings of the blessed Spirit are resisted, His first tender motions on the soul are quenched; and it is in yielding to these, instead of resisting them, that there is the only possibility of any true repentance. So it was with Esau, when, under the overmastering impulse of a sensual temptation, he was led to cast all good away--for “ thus Esau despised his birthright.” Surely the application is too explicit to be missed. Is not the warning plain against exactly that whole class of sins of the real guilt of which the world takes least account? Is it not as much as saying that indulged sensuality does build up barriers against true repentance, which are all but impassable? Does it not meet the man possessed, by natural endowment, of high spirits, of frankness, of cheerfulness, of all that makes him a popular companion--with strong passions, with great powers of enjoyment--who flings himself freely into life, is the leader of a set, and, from there being a certain look of generosity about his vices, is lauded perhaps for his unselfishness; who has naturally a far more attractive character than the less courageous, less spirited, less frank, more self-conscious, more self-watchful man beside him? doest it not meet this man in his hours of sensual temptations, and say, Thou hast a birthright, beware of despising it, beware of bartering it? Does it not say to him, “ Thou, too, art a son of Abraham” ? yea, and more, “ Thou art a son of Christ” ; without thy choice, before thy knowledge, of God’ s mere love and mercy, that blessed privilege was made thine. His love yearned over thine infancy, His Spirit has striven with thy youth, His care is watching over thee now, and thou, too, art tempted to barter these inestimable blessings for the mess of pottage. In thee, too, appetite craves for indulgence; before thine eyes a sensuous fancy paints her glowing pictures of the mad delight of gratified desire, of the feast, of the revel, of the impure orgy, of the satisfied sense. All these she sets before thee, and thy spirit, faint often and weary in this struggle, whispers to thee, Lo! I die in this abstinence; and what good shall this birthright do me? Oh, then beware--for then is the tempter nearest, closest, most dangerous. Then, under the form of what he whispers to thee is a common practice, a slight evil, the yielding to an irresistible temptation; then is he tempting thee, too, after this example of the old profaneness of Esau, to despise thy birthright. Nor can you tell that in any one of these allowed instances of sensual indulgence you may not actually sell your birthright. It is the very secret of the power of the temptation, that in each separate instance it looks so inconsiderable in its future consequence, compared with the pressing urgency of the present desire. It is the gusty impulsiveness of your nature which exposes you so certainly to the danger. You become profane without knowing it; you meant but to gratify appetite, and lo! for appetite you have bartered your soul. Here, then, is God’ s warning to you. He sets, from the beginning, the end before you. He shows you what such conduct really is, and whither it must lead you. He lets you hear the loud and bitter cry. (Bp. S. Wilberforce.)Lessons I. To respect and reverence old age, and commiserate its infirmities. II. To cultivate a spirit of truth, honesty, and honour in our dealings. III. To shun every occasion of household strife. IV. To seek the blessing of our heavenly Father, in the full confidence that all He has given to others has not so impoverished Him that there is not a blessing left for us. (J. C. Gray.)The blessing An accurate view of individual history--the history of real life--is always interesting. I. THE FACTS HERE STATED. 1. Notice the individuals concerned; these are, Isaac and Rebekah, and their twin sons, Esau and Jacob. Isaac was the child of promise, given to Abraham in his old age, through whom the blessing pronounced on Abraham was to descend to an innumerable multitude. He married Rebekah, his cousin, the grand-child of Abraham’ s brother; and the offspring of their union were these twin children, Esau and Jacob. All that is recorded of the parents impresses us with the conviction of their piety. In the short notices of their life, we observe that, with sufficient evidence of their partaking of human infirmity, we have abundant testimony to their devotional habits, their submission to the dispensations of Providence, their peaceable and liberal disposition, and their prosperity under the blessing of the Lord. Esau and Jacob, their children, were characters widely differing from each other. 2. The blessing that Jacob obtained. It was a blessing which was inherent in the posterity of Abraham, and which one of the sons of Isaac was consequently to inherit. 3. The means which were used for the obtaining of this blessing. Isaac was on the point of conferring the blessing of the first-born upon Esau, contrary to the Divine intimation, contrary to the warrantable expectations of Rebekah, and contrary to those predilections which she seems to have cherished for the younger son, and which his regular and domestic habits appear to have strengthened. Acting under the influence of unbelief, she immediately suggested to Jacob the plan of supplanting his brother by fraud. Jacob’ s objections appear to have been those of prudence rather than of principle; they yielded to a mother’ s earnest entreaties; and the result shows him to be no inapt scholar in the ways of deception. There is something very humiliating in the whole of Jacob’ s interview with his father. Every succeeding step is marked with grosser hypocrisy and deeper guilt; and though, in the mysterious providence of God, the promised blessing was permitted to rest on his head, yet the guilt of that scene must afterwards have been like a barbed arrow in his conscience, and given increased severity to many of his subsequent sufferings. The promise was given to Isaac with this recognition of Abraham’ s character, “ Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.” Isaac did the same. He entered into the spirit of the covenant, and lived a life of obedience. On what reasonable ground, therefore, could Esau, knowing this, expect the blessing? He was a “ profane person, a fornicator,” a mere sensualist. It is in this light, therefore, that we should regard him, and by these things that we must measure his tears. II. The circumstances that have come before us suggest SOME VERY AND USEFUL REMARKS. We notice-- 1. The evil of parental partialities. The selection of one child for favouritism is altogether inconsistent with the sacredness of parental duty, and with the strict justice which is essential to parental discipline. In the present instance, the fondness of Isaac for his first-born, and of Rebekah for her younger child, led both themselves and their children into sin. 2. The fearful results of one deviation from rectitude. One vice entails another. One instance of error or untruth frequently places a man in circumstances in which he is led to commit many to bring him off without suspicion; and he who tells one lie will not scruple much, in a very short time, blasphemously to call the name of God to witness it. “ And he said, Because the Lord thy God brought it to me.” Let every one, then, beware how he approaches the first appearances of evil, or oversteps in the least degree the line of propriety. “ We cannot hope to be preserved when we have placed ourselves in questionable circumstances; and we have not strength to keep ourselves. 3. The character of the over-ruling providence of God. It was said of Jacob and Esau, “ the elder shall serve the younger.” But the ways of God are very mysterious. The same result is brought about by a series of natural events, on which we could not have calculated; events, however, which are in no respect the results of an absolute fatalism, but which are seen to arise fairly out of the elements of character and habits of the parties concerned. “ we see each character developed in its peculiarities by the course which it is permitted to pursue; and to each, in the sovereignty of Divine Providence, a moral discipline is applied, calculated to forward the best interests of the soul. 4. The melancholy character of the sorrow of the world. While, therefore, the afflictions of Jacob, though they were the consequences of his sins, led him to draw near to God in his solitude, the grief of Esau was merely the regret consequent on worldly disappointment. The privation of the blessing of the first-born was only lamented by him as the ruin of his best earthly hopes. It was the downfall of his ambition. It was a limit prescribed to his indulgences. It was merely that sorrow which often seizes on ungodly men in the course of Providence, and in which they know not where to turn for consolation, because they will not turn to God. 5. Observe the immeasurable extent of the Divine compassion. It is only on the mercy of God that Jacob or Esau, or any character similar to either, can rest a sure and certain hope of deliverance at last. (E. Craig.)Godly and worldly sorrow I suppose that when we read the account of Esau’ s grief, of his affecting appeal to his father and of its ill success, we begin to think it an instance of the fruitlessness of repentance. Those who have thrown away God’ s gifts of grace, who have despised them in former days, and sold them for some mess of pottage, who are now wishing to have them back and to return to God, are apt to be disheartened and dismayed by such a passage in God’ s Word. The fear springs up lest they also should find no answer to their prayers, lest theirs should be fruitless tears, lest the cry should be made by them in yam, “ Bless me also, O my Father.” But however natural such thoughts from the first impression of the scene, a closer study of the passage may serve to drive away the clouds. We may learn to see that there was something wrong and faulty in Esau’ s sorrow, great as it was, something in the nature of his distress of mind not altogether satisfactory or right. If we examine his conduct at the time, we fail to see any religious element in it at all. It was a worldly sorrow, a burst of natural but worldly grief; there was no confession of his former sin, no acknowledgment that the blessing had been justly lost, no word of self-condemnation, no avowal like the penitent thief upon the cross, that he, indeed, was justly suffering for past misdeeds, and was reaping as he had sown; no allusion to his faithlessness, to his contempt of the promise of God in selling his birthright for the mess of pottage, no turning to God, no mention of God at all, or of God’ s just anger for his past offence. And hence we may conclude that he took a mere worldly view of his loss, that he felt mere worldly sorrow--sorrow for the loss of some temporal advantages to himself and his descendants, and perhaps mingled with this keen sense of worldly disappointment--sorrow at having missed a father’ s benediction, especially as he believed it, in his case, to carry with it some unusual power. If this is a right view of Esau’ s state of mind, we see at once that he is not to be regarded as a true penitent, that he is not presented to us as such, and that therefore no feelings of true penitence are to be chilled or checked in their growth by the treatment which he received. The great truth still stands out as clearly as ever, quite unclouded by any instance in Scripture to the contrary, that God does receive back the penitent; that godly sorrow, if it lead on to the after acts and fuller development of repentance, never rends our hearts in vain; not in vain does any wandering child of God draw near, and kneeling down at the foot of the cross exclaim, “ Bless me also, O my Father.” Whenever the sorrow of the heart is true godly sorrow, and the conscience-stricken bow themselves in genuine compunction at the mercy-seat of God, mercy comes forth from the throne of God, and the penitent is blessed. But all sorrow--and it is this which the history of Esau impressively proclaims--is not godly sorrow, and has not its blessed fruit. Men may grieve over losses, disasters, reverses brought on them through sin, without grieving altogether for the sin, without being grieved and angry with themselves for sinning. And what harder burden to bear than this worldly sorrow, when the heart is dry and dead to the influence of grace, when the soul has no light in its dark place, when God is not confessed in time of trial, when chastisements for sin fail to create the sense of sin, or to break the will of the disobedient child, when there is no mark of the Cross of Christ, but when it is the fruitless cross of the world, which cannot heal? If we are in any suffering, under any trial through transgressions, whether lately or long since done, we can find blessings springing up amid the thorns, should we own the hand of God and sorrow after a godly sort; but if we steel our hearts, and go through trial without taking it as from our Saviour’ s hands, without owning “ rod lamenting the sins and errors and neglects, the worldliness and the foolishness from which the trial grew, then indeed it is a heavy weight to bear, and there is a still heavier burden to be laid upon us hereafter. (Bp. Armstrong.)Esau, the man of nature While in Jacob’ s conduct the high and noble aims which he pursued were in most discordant contrast with the ungenerous means which he employed, Esau was fluctuating and contradictory within himself; though the general tone of his mind was indifference to spiritual boons, his sentiments were spontaneous and profound whenever the voice of nature spoke; he despised the birthright (Genesis 27:34), but regarded himself always as the first-born son (Genesis 27:32); he slighted the prophecy of God (Genesis 27:23), but coveted most anxiously the blessing of his father; he attributed to the latter a greater force than to the former; he hoped to to neutralize the effect of the one by the weight of the other; he could not comprehend or feel the invisible, but he was keenly susceptible of the visible; his mind was not sublime, but his heart was full of pure and strong emotions; he saw in his father only the earthly progenitor, not the representative of the Deity--he was, indeed, the man of nature. As such he is described in the affecting scene of our text; tie is designedly placed in marked contradistinction to his brother Jacob: nature, simplicity, deep and genuine affection on the one side; shrewdness, ambition, and indefinite, soaring, but unsatisfied intellectual craving on the other. This contrast not only implies the kernel and spirit of this narrative, but forms the centre of all Biblical notions. Hence Esau’ s vehement disappointment will receive its proper light; he deeply repented that he had sold his birthright, but only because he believed that he was for that reason justly deprived of the father’ s blessing due to the eldest son (Genesis 27:36); he beard without envy or animosity, that Jacob’ s descendants had been declared the future lords of his own progeny; leaving that prerogative ummurmuringly to his brother, he exclaimed: “ Hast thou but one blessing, my father?” and bursts forth into another flood of tears. (M. M.Kalisch, Ph. D.)Esau’ s irreligious envy of Jacob It was not that he desired to be a servant of the Lord, or that his posterity should be His people, according to the tenor of Abraham’ s covenant: but as he that should be possessed of these distinctions would in other respects be superior to his brother, it became an object of emulation. Thus we have often seen religion set at nought, while yet the advantages which accompany it have been earnestly desired; and where grace has in a manner crossed hands by favouring a younger or inferior branch of a family, envy and its train of malignant passions have frequently blazed on the other side. It was not as the father of the holy nation, but as being “ lord over his brethren,” that Jacob was the object of Esau’ s envy. And this may further account for the blessing of Isaac on the former dwelling principally upon temporal advantages, as designed of God to cut off the vain hopes of the latter, of enjoying the power attached to the blessing, while he despised the blessing itself. When Esau perceived that Jacob must be blessed, he entreated to be blessed also: “ Bless me, even me also, oh my father!” One sees in this language just that partial conviction of there being something in religion, mixed with a large portion of ignorance, which it is common to see in persons who have been brought up in a religious family, and yet are strangers to the God of their fathers. If this earnest request had extended only to what was consistent with Jacob’ s having the pre-eminence, there was another blessing for him, and he had it: but though he had no desire after the best part of Jacob’ s portion, yet he was very earnest to have had that clause of it reversed, “ be lord over thy brethren, and let thy mother’ s sons bow down to thee.” If this could have been granted him, he had been satisfied; for “ the fatness of the earth” was all he cared for. But this was an object concerning which, as the apostle observes, “ he found no place of repentance” (that is, in the mind of his father), “ though he sought it carefully with tears.” Such will be the case with fornicators and all profane persons, who, like Esau, for a few momentary gratifications in the present life, make light of Christ and the blessings of the gospel. They will cry with a great and exceeding bitter cry, saying, “ Lord, Lord, open unto us!” But they will find no place of repentance in the mind of the Judge, who will answer them, “ I know you not whence ye are: depart from Me ye workers of iniquity!” Esau’ s reflections on his brother for having twice supplanted him, were not altogether without ground; yet his statement is exaggerated. He lost his birthright because he himself, despising it, sold it to Jacob. (A. Fuller.)Late and false tears Why did he not rather weep to his brother for the pottage than to Isaac for a blessing? If he had not then sold, he had not needed now to buy. It is just with God to deny us those favours which we were careless in keeping, and which we undervalued in enjoying. How happy a thing is it to know the seasons of grace, and not to neglect them! How desperate to have known and neglected them I These tears are both late and false. (Bp. Hall.) Genesis 27:41-45 Esau hated Jacob because of the blessing.--Esau’ s resentment I. IT WAS CARNAL. II. IT WAS OVER-RULED FOR GOOD. (T. H. Leale.)Lessons 1. Esau’ s wicked hypocrites hate always bitterly those whom God loves dearly. 2. God’ s blessing on His own is the cause why the wicked do so much hate and curse them. 3. The hearts of the wicked are meditating mischief, and their tongues belching it out against the righteous. 4. Pretended mourning for the dead is the hypocrite’ s cloak for the death of the living. 5. Mischievous hypocrites in the Church, stick not to hasten the death of parents when they hinder from their ends. 6. Resolutions of the wicked are for the slaughter of the righteous and blessed, were it in their hands. (G. Hughes, B. D.)Lessons 1. Providence ordereth the counsels of the wicked to be revealed that they may be prevented. 2. God maketh sometimes the instruments of their straits to be instruments of deliverance to His. So Rebekah was to Jacob. 3. It is but meet that such who bring into danger should be solicitous to prevent it. 4. Timely advice for safety should be taken with greatest heed, as given with greatest care. 5. The murder of the innocent is the comfort of the cruel and wicked man. Revenge comforts the hypocrite, when no harm is done to him (Genesis 27:22). 6. The mother’ s voice must be heard when it tends to the good of children. 7. Flight from danger into exile is many times the lot of persecuted saints. 8. God can make the wicked’ s habitations sometimes shelters to His people (Genesis 27:43.) 9. Gracious parents and children would part but for a little time if it might be. 10. Time wears out anger and memory of all pretended injuries in the wicked (Genesis 27:44). 11. Tender mothers long to preserve the lives of children, evil and good. 12. To be childless, or bereft of all, is an evil deprecated by the saints (verse Jeremiah 31:15). (G. Hughes, B. D.) Genesis 27:46I am weary of my life.--Throughout the whole of man’ s marvellous pilgrimage on earth, or at least from the time that he became truly intelligent, the same haunting mysteries hover around him; the same unappeasable hunger, the same quenchless thirst, and the same abiding restlessness characterize all human life. One blood circulates throughout the whole family of man. And so, in these words of our text, Rebekah speaks for us all. She anticipates the inquiry of Mr. Mallock. “ Is life worth living?” She discloses a difficulty which we still feel, a difficulty which all the mighty discoveries of modern science are powerless to remove, or even to alieviate. We are still as far as Rebekah was from finding on earth any real and abiding object for our lives. Illusion spreads itself over our whole life. Our present is for ever discrediting our past, to be itself also discredited in its turn. Our different moods of mind have not the smallest faith in each other. Youth finds out the illusions of childhood; manhood finds out those of youth; and old age finds them both out, and too often sheds all further belief or hope, as trees shed their leaves in autumn. It often seems as if nature took a kind of pleasure in deceiving us, or sporting with us. In the realm of nature nothing is, but all things are becoming. Nature is a sort of embodied illusion. She tempts us to take refuge in utter sceptism. We no sooner get accustomed to some of her ways, than forthwith she proceeds to alter them. As soon as we find out one of her illusions, she immediately presents us with another. She makes us laugh and cry almost in the same moment. Nature mocks at the staid seriousness of the human soul. But not in nature is our chief or strongest hope of finding a settled home for our spirits. Man is far dearer to us than nature can ever be. “ A man” would indeed be to us a “ hiding-place,” if only we could find a real and genuine man. Rebekah is not much troubled by the spiteful duplicity of nature, so long as she has the heart of Jacob her son entirely for her own. Sublime and full of prophetic glory are the grand illusions of the human heart. What tender, fervent soul has not at some time thoroughly believed in them? Every deep human affection has its strange mystic transfiguration on the high mountains of exalted nobleness. Earth appears the very vestibule of heaven; and we gratefully exclaim with St. Peter, “ Lord, it is good for us to be here.” Here we seek to make tabernacles, in which to entertain for ever the celestial visitants. But by and by the vision vanishes. The voice of the prophets is heard no more. The sterile bleakness of the mountain discloses itself; and affection such as we had dreamed of appears a romantic impossibility. Down we come from our mountain of transfiguration, to tread with perplexity and weariness the old dusty road that seems to lead to no particular goal. “ Our silver is become dross, our wine mixed with water.” Our sacramental elements are common bread and common wine. Jacob is sent away from his mother; and the very soul of Rebekah becomes inert and objectless. And so we learn how essentially solitary the human soul is here on earth. We learn that no one human being is adequate to the complete and permanent satisfaction of any other human being. We learn that Rebekah was not wise to seek the true centre of her life in the unstable heart of Jacob her son. We learn that souls, like atoms, never really meet or coalesce, that every human spirit is in truth an island surrounded by the dark waters of innavigable seas. It is only on certain rare, sacred days that divine miraculous ships of the Lord affords a means of communication to these lonely islands. We pilgrims must learn to live on such divine mana of human affection as God may send us from day to day. We may not store it up in great strong barns of our own devising; for it will not keep. Earthly friendships are only “ brooks in the way,” of which we may drink freely now and then during our long dusty pilgrimage, and so “ lift up our heads,” and walk with freshened energy towards the far-off land of changeless realities. The friendships of earth are but transient foregleams of deep, unchanging, mystic glories in the world to come. Failing, then, to find an anchor for the soul, or a real centre in the hearts of our brethren, can we find it in work, in some great aim which shall occupy all our energies, and lift us up above the fret and worry and the vain longings of life? Without religion I think that we cannot; and even with this aid we can only do so to a certain extent. The pilgrim must still remain a pilgrim. The simple fact that we ourselves are always changing, always growing, never “ continuing in one stay,” obviously renders it impossible for us to find permanent satisfaction in any one pursuit. Of each successive object of man’ s devotion and attachment we may truly say, in the sad language of the Psalmist, “ In the morning it is green, and groweth up; but in the evening it is cut down, dried up, and withered.” An ever-tantalizing, ever baffling limitation mars and spoils all human objects of pursuit. We need God’ s dew from heaven to revive and water even our fading and languishing ideals. (A. Craufurd, M. A.)Lessons 1. Good wives are ready in straits to unbosom themselves to good husbands. 2. Good mothers are in great trouble for the good and safety of their children. 3. Gracious women are burdened with the impieties of rebellious and wicked allies in their families. 4. Wicked matches are burdens to the very life of gracious parents. 5. God sometimes makes gracious mothers more solicitous to stir up fathers for right disposing of their children (Genesis 27:46). (G. Hughes, B. D.). Genesis 28:1-5 And Isaac sent away Jacob: and he went to Padanaram.The beginning of Jacob’ s pilgrimage I. THE CAUSES WHICH LED HIM. TO HIS . 1. His brother’ s anger. 2. His mother’ s counsel. II. THE DIVINE FOR HIS . 1. The peculiar blessing of the chosen seed. 2. The ministry of man in conveying this blessing. (T. H. Leale.)Lessons 1. Good fathers disdain not the wise and gracious advice of mothers for their children’ s good. 2. Good men may change their minds upon God’ s convictions for disposal of blessing. 3. Blessing and command go together from God, by His instruments unto His covenant ones. 4. Matches of the true seed with the idolaters are expressly forbidden by God (Genesis 28:1). 5. Fathers have their due power to dispose of children in marriage. 6. It is good for fathers herein to follow the dictates and guidance of God, to dispose children, where the knowledge of God is (Genesis 28:2.) (G. Hughes, B. D.)Lessons 1. God’ s blessing needs to be repeated and confirmed unto souls, to answer temptations, and to prevent unbelief. 2. Obedience yielded to the charge of God foregoing, the blessing shall follow after. 3. God Almighty and All-sufficient is the only fountain of blessing. 4. The issues of good from God Almighty, upon poor creatures, they are blessings indeed. 5. God’ s All-sufficiency gives fruitfulness for the increase of His Church (Genesis 28:3). 6. Abraham’ s blessing from the Almighty is that which passeth from generation to generation upon the Church. 7. The rest typical as well as spiritual and eternal, is made the inheritance of God’ s Israel from His Almightiness. 8. God’ s gift to Abraham is the just title of all the seed of promise to that inheritance eternal, typed out in Canaan (Genesis 28:4). (G. Hughes, B. D.)Lessons 1. Providence makes parents willing to part with dearest children in order to accomplish His will. 2. Providence ordereth children’ s hearts in readiness to obey the father’ s charge to execute God’ s purpose. 3. Providence sometimes sends out creatures naked and helpless the more to glorify Himself (Genesis 28:5). He keeps them while they believe on His promises. (G. Hughes, B. D.) Genesis 28:6-9 Then went Esau unto Ishmael Esau, the type of worldliness and hypocrisy I. HIS CONDUCT WAS . II. HIS CONDUCT WAS ONE-SIDED. III. HIS CONDUCT WAS FRAMED BY THE OF . (T. H.Leale.)Lessons 1. Hypocrites hearing of blessing upon others, pretend to make to it as well as any. 2. Hypocrites hearing God’ s charge to accompany His blessing, would seem to observe it (Genesis 28:6). 3. Hypocrites seeing the obedience of saints, would seem to imitate it (Genesis 28:7). 4. Hypocrites perceiving what is displeasing to God and His servants, would seem to avoid it (Genesis 28:8). 5. Hypocrites in all their pretences for God, take their own ways without His counsel. 6. Hypocrites in all their pretended imitations of the saints do but add sin to sin (Genesis 28:9). (G. Hughes, B. D.)Mistaken imitation See what awkward work is made when men go about to please others, and promote their worldly interests, by imitating that in which they have no delight. Ignorance and error mark every step they take, Esau was in no need of a wife. His parents would not be gratified by his connection with the apostate family of Ishmael. In short, he is out in all his calculations; nor can he discover the principles which influence those who fear the Lord. Thus have we often seen men try to imitate religious people for the sake of gaining esteem, or some way promoting their selfish ends; but instead of succeeding they have commonly made bad worse. That which to a right mind is as plain as the most public highway, to a mind perverted shall appear full of difficulties. “ The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city” (Ecclesiastes 10:15). (A. Fuller.) Genesis 28:10-15 And he dreamed, and behold, a ladder set up on the earth, and the top of it reached to heaven Jacob at Bethel I. THE . It had been a desolate day, and there was only desolation at night. In his weariness he slept, and as he slept, he dreamed. If dreams reflect the thoughts of the day, a new life must have begun within him. It was not Esau, or the plotting mother, or the aged father, upon whom he looked. The old tent was not over him, nor did he long for the pillows of home. It was a new experience, and the story of his vision has been told all down the centuries for more than three and a half thousand years. What does it mean? II. THE MEETING-PLACE. It was upon the barren mountainside. Tier on tier of rocks reaching to the mountain-summit were the stairs of nature’ s cathedral. The winds of the mountains roused him not. The audience of that night was asleep. If the beasts came forth from their retreats, they did not disturb him. His own sin had driven him into solitude. Voice of friend or foe, there was none. He was alone; but God was there even when he knew it not. What meetings there have been alone with God I What night-scenes of grandeur and awe! Amid sufferings from sin, in deepest trials and in roughest places, many a soul has exclaimed with the waking Jacob, “ Surely the Lord is in this place; and I knew it not This is none other but the house of God, and this is the gate of heaven.” III. THE VISION AND THE DIVINE . Two thoughts are suggested at the outset by this vision: the reaching up of earth to heaven, and the reaching down of heaven to earth. IV. THE PILLAR OF . Gratitude should be the very first fruit of religion. What less has God reason to expect? What else can man prefer to give? (D. O. Mears, D. D.)Jacob at Bethel I. THE DREAMER. 1. A lonely faith. 2. An exile from home. 3. A fugitive from his brother. II. THE DREAM. 1. The ladder. Heaven not closed to man. 2. Angels of God ascending and descending. Ministry. 3. God at the summit of the ladder. III. THE OF HIS DREAM. 1. An overpowering sense of the presence of God. 2. His sin rose before him. (G. R. Leavitt.)Jacob’ s vision I. IT WAS TO HIM IN A TIME OF INWARD AND OUTWARD TROUBLE. II. IT ALL HIS . 1. It assured him that heaven and earth were not separated by an impassable gulf. 2. It assured him that there was a way of reconciliation between God and man. 3. It assured him that the love of God was above all the darkness of human sin and evil. 4. It imparted to him the blessings of a revelation from God. III. IT THE AWFUL OF HUMAN LIFE, IV. IT IN JACOB’ S , 1. He erected a memorial of the event. 2. He resolved to make God supreme in all his thoughts and actions. (T. H.Leale.)Jacob’ s vision I. THE under which the vision was granted. II. LOOK AT THE NATURE of the vision. 1. The angels are interested in the well-being of God’ s people. 2. Heaven is a place of activity. 3. There is a way of communication open between heaven and earth. This way represents the mediation of Christ. III. LOOK AT THE which on this occasion were made to Jacob. 1. God promised to be with Jacob. 2. God promised His protection and guidance to Jacob. 3. God promised him final deliverance from all trouble. (A. D.Davidson.)Jacob’ s dream I. A way set up between earth and heaven, making a visible connection between the ground on which he slept and the sky. II. The free circulation along that way of great powers and ministering influences. III. God, the supreme directing and inspiring force, eminent over all. Lessons: 1. Every man’ s ladder should stand upon the ground. No man can be a Christian by separating himself from his kind. 2. Along every man’ s ladder should be seen God’ s angels. 3. High above all a man’ s plans and resolves, there must beta living trust in God. (H. W. Beecher.)The vision at Bethel I. The vision at Bethel was the first step in Jacob’ s Divine education--the assurance which raised him to the feelings and dignity of a man. He knew that though he was to be chief of no hunting tribe, there might yet come forth from him a blessing to the whole earth. II. Jacob’ s vision came to him in a dream. But that which had been revealed was a permanent reality, a fact to accompany him through all his after-existence. Now the great question we have to ask ourselves is, “ Was this a fact for Jacob the Mesopotamian shepherd, and is it a phantasm for all ages to come? Or was it a truth which Jacob was to learn just as he was to learn the truth of birth, the truth of marriage, the truth of death, that it might be declared to his seed after him; and that they might be acquainted with it as he was, only in a fuller and deeper sense?” If we take the Bible for our guide we must accept the latter conclusion, and not the former. The Son of Man is the ladder between earth and heaven, between the Father above and His children on earth. (F. D. Maurice, M. A.)What Jacob saw in sleep Sleeping to see. One may be too wide-awake to see. There are things which are hidden from us until we lie down to sleep. Only then do the heavens open and the angels of God disclose themselves. I. It does not follow that God is not, because we cannot discern Him. Little do we dream of the veiled wonders and splendours amid which we move. To Jacob’ s mental fret and confusion, the wilderness where God brooded was a wilderness and nothing more. But in sleep he grew tranquil and still; he lost himself--the flurried, heated, uneasy self that he had brought with him from Beer-sheba; and while he slept the hitherto unperceived Eternal came out softly, largely, above and around him. We learn from this the secret of the Lord’ s nearness. II. No man is ever completely awake; something in him always sleeps. There is a sense in which it may be said with truth that were we less wakeful, more of God and spiritual realities might be unveiled to us. We are always doing--too much so for finest being; are always striving--too much so for highest attaining. Our religion consists too much in solicitude to get; it is continually “ The Lord, the Father of mercies,” rather than “ The Lord, the Father of glory.” We require to sleep from ourselves before the heavens can open upon us freely and richly flow around us. (S. A. Tipple.)A ladder between heaven and earth I. JESUS, THE LADDER, EARTH WITH HEAVEN. II. THIS LADDER COMES TO SINNERS. III. GOD IS AT THE TOP, KIND WORDS DOWN THE LADDER. IV. ADVICE TO : 1. Be sure to get the right ladder; there are plenty of shams. 2. Take firm hold; you will want both hands. 3. Don’ t look down, or you will be giddy. 4. Don’ t come down to fetch any one else up. If your friends will not follow you, leave them behind. (T. Champness.)Intercourse between earth and heaven I. The ancient heathens told in their fables how the gods had all left the earth one by one; how one lingered in pity, loath to desert the once happy world; how even that one at last departed. Jacob’ s dream showed something better, truer than this; it showed him God above him, God’ s angels all about him. II. The intercourse between God and man has been enlarged and made perpetual in Jesus Christ, the Incarnate Son. III. When Jacob awoke he consecrated a pillar, and vowed to build a sanctuary there and give tithes. We cannot altogether commend the spirit in which he made his vow. He tried to make a good bargain with the Almighty; yet God accepted him. The place was holy to him, because he knew that God was there. (R. Winterbotham, M. A.)The nearness of God to men I. GOD IS NEAR MEN WHEN THEY LITTLE THINK IT. “ He is near-- 1. When we are not aware of it. 2. When sin is fresh upon us. 3. When we are in urgent need of Him. II. GOD IS NEAR MEN TO ENGAGE IN THEIR . 1. God assured Jacob of His abiding presence with him. 2. Jacob was taught to recognize God in all things. 3. He was taught to feel his entire dependence upon God throughout the journey of life. III. GOD IS ALWAYS NEAR MEN TO EFFECT THEIR . Intercourse has been established between earth and heaven; the whole process of man’ s salvation is under the superintendence of God. (D. Rhys Jenkins.)Jacob’ s conversion I. JACOB’ S . First time of leaving his father’ s home. When night came on, and there was no tent to repose under, and no pillow but a stone on which to lay his weary head, then a feeling of loneliness came over him, then tender thoughts awoke. He felt remorse, tears came unbidden. He felt, “ I shall never be in my father’ s house the boy I was.” In all this observe-- 1. A solemn conviction stealing over Jacob of what life is, a struggle which each man must make in self-dependence. 2. But beside this conviction of what life is, Jacob was impressed in another way at this time. God made a direct communication to his soul. “ He lay down to sleep, and he dreamed.” We know what dreams are. They are strange combinations of our waking thoughts in fanciful forms, and we may trace in Jacob’ s previous journey the groundwork of his dream. He looked up all day to heaven as he trudged along, the glorious expanse of an Oriental sky was around him, a quivering trembling mass of blue; but he was alone, and, when the stars came out, melancholy sensations were his, such as youth frequently feels in autumn time. Deep questionings beset him. Time he felt was fleeting. Eternity, what was it? Life, what a mystery! And all this took form in his dream. Thus far all was natural; the supernatural in this dream was the manner in which God impressed it on his heart. Similar dreams we have often had; but the remembrance of them has faded away. Conversion is the impression made by circumstances, and that impression lasting for life; it is God the Spirit’ s work upon the soul. 3. Jacob felt reconciliation with God. There is a distance between man and God. It is seen in the restlessness of men, in the estrangement which they feel from Him. Well, Jacob felt all this. He had sinned, overreached his brother, deceived his father. Self-convicted he walked all day long; the sky as brass; a solemn silence around him; no opening in the heaven; no sign nor voice from God; his own heart shut up by the sense of sin, unable to rise. Then came the dream in which he felt reconciliation with God. Do not mind the form but the substance. It contains three things: (1) The ladder signifying heaven and earth joined, the gulf bridged over. (2) The angels signifying the communication which exists between earth and heaven. (3) The voice which told him of God’ s paternal care. (4) The last impression made on Jacob was that of the awfulness of life. II. THE WHICH HE MADE. 1. The first of these was a resolution to set up a memorial of the impressions just made upon him. He erected a few stones, and called them Bethel. They were a fixed point to remind him of the past. 2. Jacob determined from this time to take the Lord for his God. He would worship from henceforth not the sun, or the moon, not honour, pleasure, business, but God. With respect to this determination, observe first” that it was done with a kind of selfish feeling; there was a sort of stipulation, that if God would be with him to protect and provide for him, that then he would take Him for his God (Genesis 28:20-21). And this is too much the way with us; there is mostly a selfishness in our first turning to God. A kind of bargain is struck. If religion makes me happy then I will be religious. God accepted this bargain in Jacob’ s case; He enriched him with cattle and goods in the land whither he went (Genesis 31:18): “ for godliness has the promise of the life that now is.” Disinterested religion comes later on. Observe, secondly, what taking God for our God implies. It is not the mere repetition of so many words; for as our Lord has said, “ Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of God.” To have God for our God is not to prostrate the knee but the heart in adoration before Him. God is truth: to persist in truth at a loss to ourselves, that is to have God for our God. God is purity: resolve to shut up evil books, turn a countenance of offended purity to the insult of licentious conversation; banish thoughts that conjure up wicked imaginations; then you have God for your God. God is love: you are offended; and the world says, resent; God says, forgive. Can you forgive? Can you love your enemy, or one whose creed is different from your own? That is to have God for your God. (F. W. Robertson, M. A.)The heavenly pathway and the earthly heart I. THE VISION AND ITS PROMISE. We are to conceive of the form of the vision as a broad stair or sloping ascent, rather than a ladder, reaching right from the sleeper’ s side to the far-off heaven, its pathway peopled with messengers, and its summit touching the place where a glory shone that paled even the lustrous constellations of that pure sky. Jacob had thought himself alone; the vision peoples the wilderness. He had felt himself defenceless; the vision musters armies for his safety. He had been grovelling on earth, with no thoughts beyond its fleeting goods; the vision lifts his eyes from the low level on which they had been gazing. He had been conscious of but little connection with heaven; the vision shows him a path from his very side right into its depths. He had probably thought that he was leaving the presence of his father’ s God when he left his father’ s tent; the vision burns into his astonished heart the consciousness of God as there, in the solitude and the night. The Divine promise is the best commentary on the meaning of the vision. The familiar ancestral promise is repeated to him, and the blessing and the birthright thus confirmed. In addition, special assurances, the translation of the vision into word and adapted to his then wants, are given--God’ s presence in his wanderings, his protection, Jacob’ s return to the land, and the promise of God’ s persistent presence, working through all paradoxes of providence, and sins of his servant, and incapable of staying its operations, or satisfying God’ s heart, or vindicating his faithfulness, at any point short of complete accomplishment of his plighted word. Jacob’ s vision was meant to teach him, and is meant to teach us, the nearness of God, and the swift directness of communication, whereby His help comes to us and our desires rise to Him. These and their kindred truths were to be to him, and should be to us, the parents of much nobleness. Here is the secret of elevation of aim and thought above the mean things of sense. It is the secret of purity too. It is also the secret of peace. II. NOTICE THE dream indicates a very low level both of religious knowledge and feeling. Nor is there any reason for taking the words in any but their most natural sense; for it is a mistake to ascribe to him the knowledge of God due to later revelation, or, at this stage of his life, any depth of religious emotion. He is alarmed at the thought that God is near. Probably he had been accustomed to think of God’ s presence as in some special way associated with his father’ s encampment, and had not risen to the belief of His omnipresence. There seems no joyous leaping up of his heart at the thought that God is here. Dread, not unmingled with the superstitious fear that he had profaned a holy place by laying himself down in it, is his prevailing feeling, and he pleads ignorance as the excuse for his sacrilege. He does not draw the conclusion from the vision that all the earth is hallowed by a near God, but only that he has unwittingly stumbled on His house; and he does not learn that from every place there is an open door for the loving heart into the calm depths where God is throned, but only that here he stands at the gate of heaven. So he misses the very inner purpose of the vision, and rather shrinks from it than welcomes it. Was that spasm of fear all that passed through his mind that night? Did he sleep again when the glory died out of the heaven? So the story would appear to suggest. But, in any ease, we see here the effect of the sudden blitzing in upon a heart not yet familiar with the Divine Friend, of the conviction that He is really near. Gracious as God’ s promise was, it did not dissipate the creeping awe at His presence. It is an eloquent testimony of man’ s consciousness of sin, that whensoever a present God becomes a reality to a man, he trembles. “ This place” would not be “ dreadful,” but blessed, if it were not for the sense of discord between God and me. (A. Maclaren, D. D.)The angel-ladder I. THE IN WHICH THIS WAS MADE TO HIM. 1. Jacob was lonely. 2. Jacob was standing on the threshold of independence. 3. Jacob was also in fear. II. THE OF WHICH THIS . 1. The ladder. 2. The angels. 3. The voice of God. (F. B. Meyer, B. A.)Bethel: a picture and its lesson I. THE PICTURE. 1. A solitary man. 2. A guilty man. Sin pierced his hand more than his staff did. 3. An injured man. “ A child may have more of his mother than her blessing.” 4. A fugitive man. “ He had, like a maltreated animal, the fear of man habitually before his eyes.” He cringes one moment, and dodges the next; deprecating the blow he invites, expects, and gets. 5. He is a weary man. There he lies. Now look at him. Mark these--the nameless spot, the shelterless couch, the comfortless pillow, the restless slumber. II. THE LESSON. 1. In this world wicked success is real failure. No security after sin save in repenting of it. 2. In this world God pays in kind, but blesses sovereignly. That is to say, retribution is often like crime, but grace is a surprise. 3. Turning over a new leaf does not always show a fresh page. It does no good to take up a journey from Beer-sheba to Padan-aram when one means to do the same thing right along. God demands a change in the heart, not in the habit; not so much in the record and show of the life as in the life itself. 4. Sometimes unhappiness is our chief felicity. Jacob has one good, valuable characteristic--he cannot sleep soundly when the angels of covenant grace are coming for him. It was a grand thing for this fugitive that he was restless while the ladder of love was unfolding over him. 5. Retribution is lifted only by redemption. God’ s mercy gave Jacob chance of becoming a new man that night. It would have saved him Penuel and a forty years’ wreck had he accepted it. He might have beckoned an ascending angel to his side, and sent by him a prayer up the ladder; and then an angel descending along the shining rounds would have instantly brought him a message of pardon. Surely any man can show some sign of a penitent heart. We can be sorry we do not sorrow. (C. S. Robinson, D. D.)A man asleep I. Jacob is the type Of his lineage. From this night Jacob becomes the pattern Jew. All that is good or bad in his descendants has its natural beginning in him. II. Jacob is the type MAN of his race. Far from God. Homesick. What man wants is God. III. Jacob is the type of the Church. 1. He was chosen even before he was born. 2. He is now in the thick of the conflict between nature and grace. 3. He will eventually be saved in the kingdom of heaven. (C. S.Robinson, D. D.)The ladder of doctrine I. THE OF THE SCENE. 1. It could not have been exclusively personal to Jacob. 3. Furthermore, the vision is not exhausted in any mere engagement of God’ s providential care. 3. Hence the vision must be interpreted as belonging to the kingdom of grace. 4. This vision, therefore, is discharged of its full weight of meaning only when we admit it to be a fine, high symbol of Jesus Christ. II. ITS REACH. The plan of redemption comes out in this symbol. Jesus Christ became the medium of grace and restoration. If, now, no mistake has been made in our inquiry thus far, the conclusion we have attained will be fairly corroborated from the disclosures presented of Jesus’ person and work. 1. Begin with His Person. Surely no more felicitous image could have been presented. Christ’ s double nature is well shown. It would have been only a mockery to Jacob to disclose a ladder coming almost to this earth, yet falling short by a round or two, so as to be just out of reach. Then the angels could not have alighted, and no human foot could have risen. Nor would the case have been anywise better if he had been made to see that his ladder reached nearly to heaven, not quite. For then the angels would have had as great need as he, and an uncrossed gulf would have been beyond them in the air. 2. As to the work of Christ, furthermore, we may remark the same exquisite aptness of this figure in Jacob’ s vision. Examining it closely, we find that it teaches the sovereign assumption, the perfect completion, the evident display, and the free offer, of the plan of grace. (C. S.Robinson, D. D.)The ladder of life I. IS NOW OFFERED IN GOOD FAITH TO EVERY OF THE HUMAN RACE. II. THE OF AN INSTANT AND IN OUR DEALING WITH THE OFFERS OF GRACE. III. HOW IT IS FOR EVERY SOUL THUS BY THE GOSPEL OFFER TO MEASURE . IV. WHAT THIS VISION MAKES OF THE VEXED THE BETWEEN FAITH AND WORKS. V. GROWTH IN GRACE IS ALSO GROWTH IN . VI. BEGINS THE MOMENT THE FIRST STEP OF DUTY IS TO AN MAN. VII. OF JESUS CHRIST AS OUR SAVIOUR AND SURETY. (C. S. Robinson, D. D.)The vision of God I. . 1. It is evident that God Himself was the sum and substance, the centre and glory, of that entire vision. The Almighty was disclosed in presence and purpose, in prediction and promise, as standing up over the ladder of grace for a fallen world. 2. See the effect of this discovery upon Jacob. (1) The first thing it did was to frighten him. (2) The next effect seems to have been some sort of sense of guilt. He vaguely feels the need of propitiation. II. LESSONS. The truest way to produce conviction of sin is to make a disclosure of Divine holiness. 2. The uselessness of mere religious emotion without establishment of principle. 3. God really offers a chance of salvation to every man who will enter upon the new life. (C. S. Robinson, D. D.)A turn in the tide I. THAT ERRING MEN NEED DIVINE HELP. II. THAT THIS SPECIAL HELP WAS GRANTED TO JACOB IN VIEW OF THE FUTURE. Lessons: 1. The presence of God comes closer than we often think. 2. The earthly may be in unison with the heavenly. 3. Avoid bargain-making with God. Do not say, “ I could believe I am saved if only I felt happy!” Say, “ He calls me to come; and as He will in no wise cast me out, I must be accepted by Him. What more dare I ask for? “ Do not say, “ If only I had more time, if I were not so pressed with poverty, if I had but some friend to direct me, I would serve God!” What I You do not need God because you are moneyless, friendless! What! You would walk with God in a calm, but not when a storm was yelling and dashing! Oh, foolish people and unwise! Away with all reserves! God is for us: Christ is with us. Receive what He proffers. Do as far as you know of His will, and leave all consequences with Him, sure that He will secure everlasting blessings. (D. G. Watt, M. A.)Jacob at Bethel I. THE VISION GRANTED TO JACOB. 1. This dream taught Jacob that there is a close connection between this world and the next. 2. It taught him that God rules over all. 3. It taught him the solemnity of life. II. THE MADE TO JACOB. 1. That he should be greatly blessed. 2. That he should be a blessing. 3. That God would watch over him. III. THE FORMED BY HIM. 1. He resolved to make a memorial of the night vision and the promises. 2. He resolved to accept the Lord as his God. 3. He also resolved to give back to God a tenth. (W. J. Evans.)Divine providence I. THERE IS A DIVINE . II. THE DIVINE IS VEILED AND SILENT IN ITS . III. THE DIVINE IS BY MANY AGENTS. IV. THE DIVINE PURPOSE IS AMID MUCH . V. THE DIVINE IS WITHOUT OR . VI. THE GRAND DESIGN OF THE DIVINE IS MORAL AND SAVING. (W. L. Watkinson.)Bethel I. THE PILGRIM. “ The way of transgressors is hard.” He is without a guide, friendless, defenceless. II. THE PILGRIM’ S VISION. “ In Me is thy help.” “ Lo, I am with you alway.” III. THE PILGRIM’ S VOW. (T. S. Dickson.)I. THE OF THIS VISION. 1. The close connection between earth and heaven; between things unseen and things seen. 2. The ministry of heaven to earth; the communication between things unseen and things seen. 3. The assurance of Divine love and care. The dreamer II. WHAT THIS VISION AND OF GOD TAUGHT JACOB. 1. The universal presence of God. 2. The sacredness of common things. III. WHAT THIS VISION AND LED JACOB TO DO. 1. TO set up a memorial of that night. 2. To consecrate himself to God. (A. F. Joscelyne, B. A.)Bethel; or, the true vision of life I. IN THE TRUE VISION OF LIFE THERE IS A OF OUR WITH OTHER WORLDS. II. IN THE TRUE VISION OF LIFE THERE IS A OF GOD’ S TO ALL. 1. As the Sovereign of all. 2. As the Friend of man. Two things show this. (1) Man’ s continuation as a sinner in such a world as this. (2) The special means introduced for his moral restoration. III. IN THE TRUE VISION OF LIFE THERE IS THE OF A DIVINE OVER . 1. This Biblical doctrine agrees with reason. 2. It agrees with consciousness. IV. IN THE TRUE VISION OF LIFE THERE IS THE OF THE OF OUR EARTHLY . “ How dreadful is this place!” 1. Jacob’ s discovery introduced a new epoch into his history. 2. Jacob’ s discovery introduced a memorable epoch in his life. (Homilist.)Man’ s spiritual capacity I. THE OF A IN MAN. 1. Jacob saw angels, and God Himself. 2. He heard the voice of the Infinite. 3. He felt emotions which mere animal existence could not experience. II. THE OF THIS IN MAN. 1. It is sometimes unexpected. 2. It is always Divine. 3. It is ever glorious. 4. It is ever memorable. (Homilist.)Jacob’ s vision I. TAKE NOTE OF THE OF THE VISION. 1. The ambitious schemings of Jacob and his mother to supplant his brother Esau. 2. Jacob is an illustration of a man in whose soul faith struggles with ambition. II. THE WHICH THE VISION . 1. God as the God of providence. 2. The intimate union of the seen and unseen. III. NOTICE ITS EFFECT UPON THE MIND OF HIM TO WHOM IT WAS GIVEN. 1. A sense of the universal presence of God. 2. A sense of awe which possesses the sinning soul at the revelation of God’ s presence. 3. A sense of penitence at the revelation of God’ s goodness. (R. Thomas, M. A.)Jacob’ s dream I. THAT THE MORAL BETWEEN HEAVEN AND EARTH IS GREAT. 1. Heaven is distant from the thoughts of the ungodly. 2. The conceptions of man prove the same thing. 3. The conduct of sinners seems to confirm this statement. II. THAT THERE IS A BETWEEN HEAVEN AND EARTH. 1. This confers dignity upon our globe. 2. This imparts honour to man. 3. This communication is of Divine origin. 4. Heavenly communications are not dependent on the outward circumstances of man. III. THAT THROUGH THIS ALONE MAN CAN HAVE A TRUE OF GOD. 1. Because the human and divine are united. 2. Because through it a covenant relationship is formed between us and God. 3. It secures to us the protection of God. 4. It provides for the consummation of our highest conceptions of felicity. IV. THAT TRUE WITH GOD FEAR IN THE HEART. (Homilist.)The spirit world I. THIS VISION THE IDEA OF A SPIRIT WORLD. 1. We think of a spirit-- (1) As a self-modifying agent or being. (2) As a religious being. (3) As a reflecting being. (4) As a self-conscious being. (5) As a self-complete being. (6) As a personally responsible being. 2. That a world of such beings exists may be argued from-- (1) The structure of the visible universe. (2) The concurrent impressions of mankind. (3) Our own individual consciousness. (4) The Word of God. II. THIS VISION THAT MAN IS WITH THE SPIRIT WORLD. 1. He is a member of it. 2. He is amenable to its laws. 3. He is now forming a character that will determine his position in it. III. THIS VISION THAT THERE IS ONE MASTER. (Homilist.)The solitary one and his visitation I. THE AND IN WHICH JACOB WAS PLACED when he received this visitation from heaven. 1. He was solitary. 2. He had a weary body. 3. He had an anxious mind. 4. He was asleep. The Almighty can visit and bless at a time and in a manner which we little expect. II. THE WHICH JACOB HAD FROM GOD. 1. It was in a dream. 2. It was an encouraging visit. 3. It was a glorious visit. 4. It was a gracious visit. III. THE EFFECTS ON JACOB’ S MIND AND THE LINE OF CONDUCT WHICH HE WAS INDUCED TO PURSUE. 1. He was afraid. 2. He set up a pillar. 3. He changed the name of the place. 4. He entered into a solemn covenant with God. IV. . 1. In our journey through life we may sometimes be solitary, dejected, and perplexed; but we often have gracious visits from the Lord. 2. The vows of God are upon us, viz., those of baptism and good resolution. 3. Do we offer unto God thanksgiving and pay our vows unto the Most High? (Benson Bailey.)Jacob’ s vision I. WHAT JACOB SAW ON THIS . 1. A ladder 2. Its position. 3. Its base. 4. The top of it. 5. Above it. 6. Upon it. II. WHAT JACOB HEARD. 1. Jehovah proclaimed Himself the God of his fathers. 2. Jehovah promised him the possession of the country where he then was. 3. He promised him a numerous progeny; and that of him should come the illustrious Messiah, in whom all the families of the earth should be blessed. 4. He promised him His Divine presence and protection. III. WHAT JACOB FELT. 1. He felt the influence of the Divine presence. 2. He felt a sacred and solemn fear. 3. He felt himself on the precincts of the heavenly world. IV. WHAT JACOB DID. 1. He expressed his solemn sense of the Divine presence (Genesis 28:16-17). 2. He erected and consecrated a memorial of the events of that eventful night. 3. He vowed obedience to the Lord. 4. He went on his way in peace and safety. Application: 1. The privileges of piety. Divine manifestations, promises. 2. The duties of piety. 3. The delights of public worship. God’ s house is indeed the gate of heaven. 4. How glorious a place is heaven! (J. Burns, D. D.)The dream of Jacob I. Here is, first of all, LARGER SPACE. Jacob saw heaven. Enlargement of space has a wonderful influence upon mind and spirit of every degree and quality. Go abroad; climb the hill, and leave your sorrow there. Take in the great revelation of space, and know that God’ s government is no local incident or trifle which the human hand can take up and manage and dispose of. We perish in many an intellectual difficulty for want of room. Things are only big because they are near; in themselves they are little if set up with the firmament domed above them, and numbered along with other things, which give proportion to all the elements which make up the circle of their influence. Go into the field, pass over the waves of the seas, pray when the stars are all ablaze like altars that cannot be counted, and at which an infinite universe is offering its evening oblation; take in more space, and many a difficulty which hampers and frets the mind will be thrown off, and manhood will take a bound forwards and upwards. Space is not emptiness: space is a possible Church. II. Enlarging space never goes alone; it brings with it LIFE. Jacob not only beheld heaven: he saw the angels coming down, going up--stirred by an urgent business. It is one thing to talk about the angels: it“ is” another to see them. III. Enlarging. “ space brings enlarging life; enlarging life brings AN ALTAR. Jacob said, Surely the Lord is in this place.” We cannot enter into Jacob’ s meaning of that exclamation. He had been reared in the faith that God was to be worshipped in definite and specified localities. There were places at which Jacob would have been surprised if he had not seen manifestations of God. The point is, at the place where he did not expect anything he saw heaven; he saw some form or revelation of God. See how the greater truth dawns upon his opening mind, “ Surely the Lord is in this place,” and that is the very end of our spiritual education; to find God everywhere; never to open a rose-bud without finding God; never to see the days whitening the eastern sky without seeing the coming of the King’ s brightness; so feel that every place is praying ground to renounce the idea of partial and official consecration, and stand in a universe every particle of which is blessed and consecrated by the presence of the infinite Creator. IV. Immediately following these larger conceptions of things, we find a marvellous and instructive instance of THE POWER OF THE IDEA. In Jacob’ s dream there was but one thought. When we see God all other sights are extinguished. This is the beginning of conversion; this is essential to the reality of a new life. For a time the eye must be filled with a heavenly image; for a time the eye must be filled with a celestial message; a complete forgetfulness of everything past, a new seizure and apprehension of the whole solemn future. (J. Parker, D. D.)Christ typified by Jacob’ s ladder A beautiful emblem of the Saviour. It may typify-- 1. The person of the Saviour. 2. The mediatorial work of Christ. 3. Christ as the only way to the Father. 4. The accessibility of Christ to the perishing sinner. 5. The connection of angels with the work and Kingdom of Christ. 6. The heavenly state to which Christ will exalt His people. (J. Burns, D. D.)Jacob at Bethel 1. The office of sorrow--even of remorse, the sorrow of sin--is to drive us from the visible to the invisible, from earth to heaven, from ourselves to God. 2. There is a ladder between earth and heaven on which angel messengers carry up our prayers to God and bring His answers down. Nay! this is but the hope of our dreams; the reality transcends it; for God is here, and needs neither ladder nor angel to communicate with us or open to us communication with Him: here in our hours of sorest need, of bitterest loneliness, of self-inflicted sorrow, of well-deserved penalty, of more poignant remorse; here as He was in the burning bush to Moses, and in the mysterious visitor to Gideon, and in the still, small voice to Elijah, and in the child wrapped in the swaddling clothes to the stable guests; and still by most of us unseen and to most of us unknown. 3. But when the veil is taken from our faces and we see Him, then the ground becomes consecrated ground, the stable a sacred place, the lowing of the cattle an anthem, Horeb a sanctuary, the land of Midian a holy land, our pile of stones a Bethel. 4. Yea! more than this; not places only but persons are transformed by this vision of the invisible, by this awakening to the truth, Lo, God is here. It here changes Abram, Chaldean worshipper, into Abraham, Friend of God; Jacob, the supplanter, into Israel, Prince of God; Moses, the impetuous murderer of the Egyptian, into the meekest man of sacred history; David, the sensual king, into the sweet singer of spiritual experiences; Jeremiah, the prophet of lamentation, into the hope and courage of Israel; Saul, the persecuting Pharisee, into Paul, the self-sacrificing Apostle; John, the son of thunder, into John the beloved disciple. 5. Finally, the poorest consecration--the gift of ourselves with even Jacob’ s “ if” --is accepted by God as a beginning. Whosoever cometh unto Him He will in no wise cast out. (Lyman Abbott, D. D.)Jacob at Bethel I. THE OF GOD. The pitiable condition of Jacob when he arrived at Bethel illustrates this. A homeless, helpless, despondent wanderer. II. THE OF GOD. 1. In its suggestive symbol (Genesis 28:12). 2. In its encouraging revelation of the Divine presence (Genesis 28:13). 3. In its encouraging promises (Genesis 28:13-15). Inheritance, guidance, protection, companionship. III. THE EFFECT UPON JACOB. 1. It awoke him of his sleep. 2. It filled him with an awe-inspiring sense of the Divine presence. 3. It filled him with a spirit of worship. 4. It led him to a reconsecration of himself to God. Lessons: 1. Self-seeking even leads to failure. 2. God will never leave nor forsake His child. 3. Let us beware of a partial consecration. (D. C. Hughes, M. A.)The Christ ladder The great truth, therefore, that ariseth from hence is, that Christ is our Ladder of Life and Love, by which we have communion with God upon earth, while we live, and admission unto God in heaven, when we die. This ladder hath seven excellent properties. It is-- 1. A living ladder, therefore it is called a ladder of life; a ladder that hath life in it, both intrinsically and objectively. 2. A loving ladder, that will not, cannot easily let go its hold of any such as sincerely come to it, to climb upon it, and do therein take hold of it, and thereby embrace it. 3. It is a lively ladder also that will so lovingly embrace us, and so livelily both take hold and keep hold of us, and not let us go until He has brought us up to the top of the ladder, and from thence into mansions of glory. 4. It is a lovely ladder. (1) In its nature. (2) In its posture. The posture and end of its erection is for saving from hell, and sending to heaven. 5. The fifth excellent property is, it is a large ladder; there is room enough both for saints and angels upon this ladder. It is so large, that it enlargeth and stretcheth out itself into all lands, as do the great luminaries of heaven. This ladder is-- (1) Extensive, as it is found everywhere, Asia, Africa, or America; whether it be in the city or in the country; whether it be in public, or in private, whether in family worship, or closet retirements; in all those places believers do find this large ladder of love let down to them, and there doth Christ give them his loves (Son 7:11-12). Upon which account the apostle saith, “ I will that men pray everywhere,” etc. (1 Timothy 2:8), whether in the fields, or in the villages, or in the vineyards, or under the secret places of the stairs (Son 2:14). Any place, yea a chimney corner may make a good Oratory upon this ladder, whereon Christ accounteth our voices sweet, and our countenances comely. And this ladder, Christ. (2) It is comprehenensive to all persons; there is room enough upon this ladder for all the saints in all the nations of the world. 6. The sixth excellent property--it is a long and lofty ladder, so long as to reach from earth to heaven. 7. The seventh excellent property of this ladder is, it is a lasting, yea, an everlasting ladder. (C. Nose.)Jacob’ s dream: the solution of a mystery I. THE DUALITY OF . Let us pause for a moment and contemplate our own existence; for each one of us is a little universe, a miniature representation of the great universe of which we form a part, Now, we carry within ourselves a kind of double consciousness. We have a higher nature and a lower nature, a spiritual side and a material side, an immortal element and a mortal element. It is this double consciousness that has suggested to heathen nations the existence of another world. Men of thought and reflection among them have discovered in themselves powers that can never be developed in the present life, desires that can never be satisfied by any material objects, and hence they have speculated and discoursed concerning a higher, a nobler, a more permanent state of existence. But Jacob was not left to grope after this knowledge by the light of his own reason. In this magnificent vision of the night, the truth is made known to him in all its imposing details, is revealed to him with marvellous clearness and emphatic precision. This truth is taught unto you, not by the uncertain voice of your constitution, as it was to ancient sages; not by supernatural visions, as it was to Jacob; but by the explicit and authoritative teaching of God’ s word. It was a part of Christ’ s mission, when He assumed our nature, to teach us this truth; for He brought life and immortality to light through the Gospel. He came to elevate us, by setting us free from the tyranny of sense, and directing our thoughts to things invisible. Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life, which the Son of Man shall give unto you.” II. THE UNITY OF . We know that we possess both a material and a spiritual nature, but the point at which they come in contact it is impossible to ascertain. You have a definite reply in the text. Heaven above and earth below are connected by one great ladder. They are, therefore, not two, but one. “ And, behold, the Lord stood above it.” The Lord of heaven is also the Lord of earth; heaven End earth are therefore united into one realm. The United Kingdom of Great Britain and Ireland contains different countries; all separate, yet all united; owing allegiance to the same sovereign. The universe is a vast united kingdom, embracing different provinces, different principalities, different powers; but all alike subject to the central government. “ And, behold, the angels of God ascending and descending on it.” The spirit-world is very near to us, we are but one step removed from it, were our eyes opened we should perceive that it stands round about us. Indeed, we are sometimes inclined to believe that material forms are but symbolical representations of spiritual realities, that the things which are seen are but outward manifestations of the things which are not seen. Through its agony and atoning death, the way which sin had shut up has been reopened. God can have mercy upon us, can hold communion with us, can send His angels down to comfort us in our troubles, to strengthen us in our conflicts, and at last to bear our ransomed souls to glory. The unity of existence! It is a wonderful, and yet a solemn fact. All being is but one vast territory, broken up into innumerable separate parts, but all united under one sceptre. Dream not, then, that when you quit this world, you will become the subject of a different government, or become amenable to different laws. (D. Rowlands, B. A.)A ladder of escape A company of shipwrecked sailors cast on the coast of Scotland at the bottom of a great precipice, where the water would have broken up their vessel and drowned them, found a ladder hanging down the precipice, which they reached from their ship’ s mast, and escaped thereby. So Christ is to us a ladder of salvation, and if we believe on Him we shall be saved from all evil, and we may rise to be holy, happy, and useful. (D. Rowlands, B. A.)The God of Bethel I. WHAT JACOB SAW. II. WHAT HE HEARD. 1. “ I am the Lord God of Abraham thy father, and the God of Isaac.” It is well to have a known God, a tried God, a family God, and a father’ s God; it is well to be able to say, as the Church does in the twenty-second Psalm, “ Our fathers trusted in Thee: they trusted, and Thou didst deliver them.” It is well for you, when God looks down and sees you walking in the same path that your fathers did who are gone to heaven before you, “ followers of those who through faith and patience are now inheriting the promises.” 2. “ The land whereon thou liest, to thee will I give it, and to thy seed.” God had already given it by promise to Abraham, but at present he had no inheritance, not so much as to set his foot on. But as God had given it to him and his seed by promise, it was as sure as if in actual possession. Yet several hundred years were previously to elapse, and they must suffer much in Egypt, and must wander forty years in the wilderness. But what of this? It was the land of promise; God had given them it, and nothing could hinder their possession of it. 3. “ And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south.” And so it was. You know in a few years they became an innumerable people, and what millions since have descended from this one patriarch. 4. “ And in thee and in thy seed shall all the families of the earth be blessed.” This refers to the Messiah. To them as concerning the flesh He came, God having raised up His Son, even Jesus, who “ delivered us from the wrath to come.” In His name we are blessed with all spiritual blessings. This promise has as yet received only a partial accomplishment. Few as yet are blessed with faithful Abraham. But we read of a nation being “ born in a day” ; that all nations of the earth shall be blessed in Him; that all shall know the Lord from the least even to the greatest. 5. “ And, behold, I am with thee.” So He is with all His people. His essential presence fills heaven and earth. 6. “ And will bring thee again into this land.” This would be gladsome tidings to Jacob, for who is he that could not rejoice at such tidings concerning a country where he was born and bred, the residence of his most impressive years? 7. “ For I will not leave thee until I have done that which I have spoken to thee of.” But would He leave him then? Oh no; his anxieties therefore were entirely unnecessary. Thus it is with Christians: they have exceeding great and precious promises, “ All yea and amen in Christ Jesus,” and all of them must be fulfilled before God leaves His people. Will He leave you then? No, He will never leave you, nor forsake you, to all eternity. As your day is, so shall your strength be while here; hereafter all tears shall be wiped from your eyes. III. OBSERVE WHAT HE DID. 1. He discovered and acknowledged what he was ignorant of before he went to sleep. 2. He confessed a privilege. 3. He reared a memorial. 4. He vowed a vow. (W. Jay.)The vision I. THE OF JACOB AT THIS PRESENT TIME. 1. And, that we may understand this more accurately, let us notice his character. According to the chronology of sacred Scripture, Jacob was now more than seventy years of age; so that his character was not then to be formed. He had lived sufficiently long to develop all its reigning tendencies; and though some might be disposed to conclude, from the impropriety of his conduct on this occasion, that he was yet a stranger to God, and to the renewing influence of Divine grace, yet an accurate knowledge of human nature, and an extensive acquaintance with the errors of men of sincere piety, would hardly sanction so harsh a conclusion. 2. His affliction. A short time previously Jacob had no enemy. Behind him were the terrors of murderous revenge, and before him the uninteresting waste of an untried world. To this must be added the sorrows of separation from all that he had learned to love. These things could not but press upon him as he went out from Beer-sheba to Haran; and the distress of his heart would be in a still greater degree aggravated by the consciousness of guilt. He had defrauded his brother--he had deceived his father--he had lied unto God. The peace of conscience which he once enjoyed must have been disturbed. He could not look up with cheerful confidence towards the God of truth. Sin against God has ever had the same character and effects. It drove the angels out of heaven, and our first parents out of paradise. 3. His submission. Not a word of murmuring appears on the record--nothing of the spirit of resistance--no high rebellious contending against the providence of God; but silently he obeys the injunctions of parental authority; and with nothing but his staff, he steals unobtrusively from under his father’ s roof, and enters alone upon the pilgrimage, which his misconduct had rendered necessary. There would be, however, some comfort even in the spirit of pious submission. 4. His afflicted mind would, in the midst of trial, be in some measure cheered by the expectation which he had been warranted to encourage. He was yet, as a matter of grace, encouraged to look upon himself as one “ whom the Lord had blessed” ; and it appears, that in the sorrowful hour of his departure from home, his father, fearing lest, in his exile, he should “ be swallowed up of overmuch sorrow,” gave him even additional encouragement. He confirmed the blessing to him in language still more distinct” God Almighty bless thee, and give thee the blessing of Abraham, to thee, and to thy seed with thee.” We see, then, Jacob fallen and afflicted, but submissive, penitent, and borne up by hope in the promise of God, taking his journey through the wilderness, till the shadows of evening lengthen round him--till the setting sun finds him in a solitary spot, remote from the dwellings of man; where the turf must be his bed-the circle of heaven his canopy--and one of the stones of the place his pillow; and where, if he finds comfort, it must be from a source beyond the range of human calculation. We must not attach to such a scene, in a warm climate, all the desolateness of a houseless wanderer among ourselves; but still, such a combination of circumstances wears the strong character of chastening; and we may write upon it that interesting passage of Holy Writ. “ Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” Jacob strove to hasten an event which he should have looked for in the regular course of God’ s providence--the result is that he delays it. He aimed at the pre-eminence in his father’ s house, and, in a few hours he is resting his houseless head upon a stony pillow in the wilderness. Such dispensations are highly calculated for the advancement of the spiritual character. God only can make the storm a fertilizing, rather than a desolating shower. II. But we come to consider THE WHICH WAS TO JACOB IN HIS . In the failure of all sources of earthly comfort, God generally appears most especially, for the support of those who trust in Him. 1. The obscure intimation of a gracious reconciliation with God through a mediator. 2. The second lesson inculcated in this vision was the providential protection of God. It was shown to him, that He who through a sufficient mediation was a reconciled God, would also be a father, a protector, a guide. It is scarcely possible to conceive a more kind and encouraging address, to one in the circumstances of Jacob. It is calculated to give a very exalted idea of the mercy of God, who not only blesses beyond what we ask or think; but even when we think not, meets his erring and disconsolate children with the assurances of a love that cannot be averted, and a fatherly protection that will never fail. How blessed are they who have the Lord for their God! In the midst of outward affliction and inward trial, Jacob was crowned with blessings that empire could not command, and that wealth could not buy. Let not then the pilgrim of the cross be discouraged. A rich provision is made for you--a throne of grace is open to you; a willing helper only waits, and scarcely waits, for the petition of faith, that he may give you aid. How deeply is their lot to be regretted who have never sought the Redeemer, the guardian, the guide, the comforter of Jacob!--how much is the mere man of this present world to be pitied! (E. Craig.)Life as a ladder It was a good while ago that a young man, sleeping one night in the open air, had a wonderful vision of a ladder that reached up all the way into heaven. Whatever else it meant, it was at least a vision of what his life might be, of what every life may be, of what every true and noble life must be. Its foot rested on the earth; and we must all start very low down. He who would ascend a ladder, puts his foot first on the lowest round. We cannot start in life at the top, but must begin at the bottom and climb up. We cannot begin as angels, nor as holy saints, nor even as moderately advanced Christians. We must begin in the most rudimentary way, with the simplest duties, just as the wisest men once sat with primer and spelling-book in hand. But this ladder was not lying all along on the earth; its foot was on the ground, but its top was up above the stars, amid the glory of God’ s presence. A true life rises heavenward. It is a poor, an unworthy, life-plan that is all on the earth, that lifts no eye or thought upward, that does not take heaven into its purpose. The true life must press upward until it reaches glory. Its aim is the perfection of character. Its constant aspirations are for holiness and righteousness--Christlikeness. Its goal is heaven itself. A ladder is climbed step by step; no one leaps to the top. And no one rises to sainthood at a bound. No one gets the victory once for all over his sins and faults. It is a struggle of long years; and every day must have its own victories, if we are ever to be crowned. It may give some people considerable comfort to think of life’ s course as a ladder, which one must climb slowly, step by step. A ladder is not easy to ascend. It is toilsome work to go up its rounds. It is not easy to rise Christward; it is hard, costly, painful. Railroad tracks suggest speed, but a ladder suggests slow progress. We rise upward in spiritual life, not at railway speed, nor even at the racer’ s rate of progress, but as men go up a ladder. Then there is another side to this truth. Men do not fly up ladders; yet they go up step by step. We ought always to be making at least some progress in Christian life, as the years go on. Each day should show some slight advance in holiness, some new conquest over the evil that is in us, some besetting sin or wrong habit gotten a little more under our feet. Every fault we overcome lifts us a little higher. Every low desire, every bad habit, all longings for ignoble things, that we trample down, become ladder-rounds on which we climb upward out of grovelling and sinfulness into nobler being. There really is no other way by which we can rise upward. If we are not living victoriously these little common days, we are not making any progress. Only those who climb are getting toward the stars. Heaven is for those who overcome. Not that the struggle is to be made in our own strength, or that the victories are to be won by our own hands; there is a mighty Helper with us always on the ladder. He does not carry us up, always we must do the climbing; but He helps and cheers, putting ever new strength into the heart, and so aiding every one who truly strives in His name to do his best. The ladder did not come to an end half-way up to heaven; it reached to the very steps of God’ s throne. A true life is persistent and persevering, and ends not short of glory. It is ladder, too, all the way; it does not become a plain, easy, flower lined path after a time. A really earnest and faithful Christian life never gets easy. The easy way does not lead upward; it leads always downward. Nothing worth living for can be had without pain and cost and struggle. Every step up the way to heaven is up-hill, and steep besides. Heaven always keeps above us, no matter how far we climb up toward it. However long we have been climbing, and whatever height we have reached, there are always other victories to win, other heights to gain. We shall never get to the top of the ladder until our feet are on heaven’ s threshold. This wonderful vision-ladder was radiant with angels. We are not alone in our toilsome climbing. We have the companionship and ministry of strong friends we have never seen. Besides, the going up and coming down of these celestial messengers told of communication never interrupted between God and those who are climbing up the ladder. There is never a moment, nor any experience, in the life of a true Christian, from which a message may not instantly be sent up to God, and back to which help may not instantly come. God is not off in heaven merely, at the top of the long, steep life-ladder, looking down upon us as we struggle upward in pain and tears. As we listen, we hear Him speak to the sad, weary man who lies there at the foot of the stairway, and He says: “ Behold, I am with thee, and will keep thee in all places whither thou goest; I will not leave thee.” Not angel championship alone, precious as it is, is promised, but Divine companionship also, every step of the toilsome way, until we get home. It is never impossible, therefore, for any one to mount the ladder to the very summit; with God’ s strong, loving help the weakest need never faint nor fail. (J. M. Miller, D. D.)Jacob at Bethel I. JACOB’ S DREAM. 1. When he dreamed it. 2. What the dream was. 3. What it meant. II. JACOB’ S WAKING . 1. Humble surprise. 2. Reverential awe. 3. A joyful discovery. III. JACOB’ S VOW. 1. The preparation. 2. The vow itself. Jacob dedicates (1) himself, (2) his substance, to God. (J. Hambleton, M. A.)Right principles There comes a time when every young man or maiden must start out upon life. The seed that ripens upon the stalk must be shaken off, and be planted, and grown upon its own root. The scion is cut away from the parent branch and grafted upon another stalk. It is at the starting out in life that every one needs an inspiration, and will have it, either good or bad. It is just at this point that every one needs, in some way suited to his genius, his circumstances and condition, that there should happen to him substantially that which happened to Jacob; that in his vision (which may be upon his bed, or may be one of those waking visions which men have) there should be a ladder, which, touching the earth, connects it with heaven; and a vision of God’ s angels passing between the Father and His earthly child. Let me, then, not so much preach as talk with you of your visions; and I address myself mainly to the young--to those that are just entering upon life. Shall your ladder, standing on the earth, reach to heaven? or is your ladder, in its whole length, flat along the ground? Stop one moment, and think, you who have started out, or are about starting. By ladder I mean your plans in life. Are they, all of them, lying upon the ground, or, though they begin there, do they really go up, and consciously take hold of the future and of the spiritual? Man must not avoid the world. Every ladder should stand upon the ground. The ground is a very good place to start from, but a very poor place to stop on. No man can be a Christian by separating himself from his kind. No man can be a Christian by avoiding business; and if you transact business, it must be transacted in the accustomed ways. Activity in earthly things is not inconsistent with true piety. A right industry, a right enterprise, and right ambitions in these, do not stand in the way of true religion. They not only perfectly harmonize with it, but they are indispensable to it. I can scarcely conceive of a lazy man being a Christian. Even the chronicles of those that have sought by retiring to caves, and thus separating themselves from human life, to live a Christian life, show that while they escaped from men, they did not escape from the temptations which sprang up through the passions of human nature. A human life, in its ordinary condition in Christian communities, is favourable (if one be wise enough to employ it) to the production of morality, of virtue, and of true piety. A man’ s ladder, then, should stand on the ground. A man that is going to be a Christian should be a man among men--joined in interest with them, sympathising in their pursuits, active in daily duties; not above the enterprise, the thoughtfulness, and the proper amount of care that belong to the worldly avocations. This is a part of the Divine economy; and those that have the romantic notion of piety, that it is something that lifts them out of the way of and away from actual worldly cares, misconceive totally the methods of Divine grace. But while man’ s plans in this world should be secular, and adapted to the great laws of that physical condition in which he was born, they must not end where they begin. Woe be to him that uses the earth for the earth, or whose plans are wholly material, beginning and ending in secularity and materiality; who means by fortune--riches, and nothing else; who means by power--carnal, temporal power, and nothing else; whose pleasure consists in that which addresses itself to the senses, and in nothing else. Woe be to him who lays out a plan which has nothing in it but this world. At the very time when you plant your ladder on the ground, you must see to it that it is long enough to reach, and that it does reach, and rests its top in heaven. This world and the other must be consciously connected in every true man’ s life. This world is shallow. Our atmosphere is smotheringly near to us. There is no manhood possible that does not recognize an existence beyond our horizon, and that does not stretch itself up into the proportions, at least ideal, which belong to it as a creature of the Infinite. And even if one were to look only upon natural results and economic courses, he is best prepared for this life who considers this life to be made up of this life and of that which is to come. In every outstarting in life it is not enough that you propose to yourself to do well in this world--your “ this world” must reach to the other, Along every man’ s ladder should be seen God’ s good angels. You are not at liberty to execute a good plan with bad instruments. When you lay the course of your life out before you, and say to yourself that you propose to achieve in your mortal life such and such things, it is not a matter of indifference to you how you achieve them. God’ s angels must ascend and descend on your ladder, otherwise other and worse angels will. When youth first opens, if it has been Christianity instructed, I think the impulses generally are noble, and even romantic. Youth characteristically aspires to do things that are right, and to do them in a right manner. One of the earliest experiences is that of surprise and even horror at the world’ s ignoble ways, and the temporary withdrawal of the young soul from its first contacts with life. Its first comprehension of actual life, and of what must be done in the world, if one would succeed, violates its romantic notion of manly truthfulness, of straightforwardness, of honourable dealings. Almost all young men come up to that period of life at which they are to break away from home, and go out into the world, with the most generous purposes. They seem inspired by truth, honesty, fidelity, enterprise, generosity, honour and even heroism. These all belong to youthful aspirations. They mean never to forsake these things. They mean to carry these qualities into their lives, and to live by them. Now these are God’ s good angels to you; not that there are none better; but it may be well said that these nobler incitements, and motives, and aspirations stand along the line of a young man’ s plans in life as so many angelic messengers by which he purposes to work out his ideal in life. Let every one who begins life, then, have a plan along which are clearly seen noble sentiments and convictions. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 28:15I will not leave thee, until I have done all that which I have spoken to thee of Renewed pledges There are two very observable facts which may be gathered from the joint study of the Bible and our own hearts. 1. That we are prone to distrust the promises of God, though we know Him to be unchangeable. 2. That God so condescends to our weakness that He reduplicates His pledges, in order, as it were, to compel us into confidence. I. God speaks to His people of sin blotted out; He speaks of the thorough reconciliation which Christ has effected between Himself and the sinner; He speaks of His presence as accompanying the pilgrim through the wilderness; of His grace as sufficient for every trial which may or can be encountered. The things of which God speaks to His people spread themselves through the whole of the unmeasured hereafter, and it must follow that the pledge of our not being left until the things spoken of are done is tantamount to an assurance that we shall never be left and never forsaken. II. The text is thus a kind of mighty guarantee, giving such a force to every declaration of God, that nothing but an unbelief the most obstinate can find ground for doubt or perplexity. It does not stand by itself, but comes in as an auxiliary in declaring God’ s glorious intention. It is a provision against human faithlessness, words which may well be urged when a man is tempted with the thought that, after all, a thing spoken of is not a thing done, and which bid him throw from him the thought that God is not bound to perform whatever He has promised. (H. Melvill, B. D.)God’ s purpose and its fulfilment 1. God has a plan or scheme of life for every one of us, and His purposes embrace every part of that plan. 2. No words of God about our life will be left unfulfilled. 3. There is no unfinished life. The promise is a promise of-- (1) Presence. (2) Intercourse. (3) Fellowship. (S. Martin.)The companionship of God I. In what does the treasure of God’ s companionship consist? It consists-- 1. In the consciousness of God’ s personality. 2. In the precious possessions he gives us--love, reason, conscience, will. To our conscience new light is given; to our love new spheres are open; our will receives new strength from the new example of His love and grace. II. While these faculties are taken up the companionship of God becomes a reality of our daily life and our “ exceeding great reward.” And then, besides, and with all this, we have the consciousness of communion with the Incarnate Word--“ Jesus Christ, the same yesterday, to-day, and for ever” ; we know what to do and where to find Him. In this life we are to walk by faith. Our capacities are not intended to be satisfied here, but they shall be satisfied hereafter. (Bishop King.)A fourfold comfort Against his fourfold cross, here is a fourfold comfort. 1. Against the loss of his friends, “ I will be with thee.” 2. Of his country, “ I will give thee this land.” 3. Against his poverty, “ Thou shalt spread abroad to the east, west,” &c. 4. His solitariness; angels shall attend thee, and “ thy seed shall be as the dust,” &c. And “ who can count the dust of Jacob,” said Balsam Numbers 23:10). Now, whatsoever God spake herewith Jacob, He spake with us, as well as with him, saith Hoses (Hoses. 12:4). (J. Trapp.)Purpose in a promise Every true man’ s life is charged with a purpose of God, which will mould it and master it, so as that it may best work out His glory. He who notes the fall of the sparrow sees, numbers, and knows each human soul. He has intrusted it with a certain office and privilege. He has created it that it might glorify Him. He has endowed that soul with existence that it might be guided into His all-wise purpose, and afterwards received to share with Him His glory. I. Observe, then, carefully in the first place, that this being the chief end of man, there will always have to be some secondary and subordinate ends. These must be reckoned in; for they all tend towards the main end, and indeed receive their entire value from their connection with that. II. Observe, furthermore, that if there be so many subordinate purposes in the one purpose of God, there must of necessity be many instruments also. III. Observe, in the third place, that with a purpose so complicated as God’ s is, in order to introduce every man’ s life into it, it will be possible that in some cases more than half the years which any given person lives will have to be spent just in rendering him ready to come in efficiently at the exact point when he is needed. IV. Observe, once more, that if these varied instruments employed in carrying out the grand purpose are so many, and need so much preparation, there will be an evident necessity that a large number of teachers and trainers shall be kept at God’ s service in instructing them. (C. S.Robinson, D. D.)The Keeper of Israel I. THE COMPANY. Jehovah Himself. II. THE OFFICE. The Keeper of Israel. III. THE MARCH. “ All places whither thou goest.” IV. THE . “ I will not leave thee, until I have done that which I have spoken to thee of.” (J. Irons.)Jacob’ s protector I. GOD’ S . II. . III. . IV. . (C. Clayton, M. A.)Four choice sentences I. First, turn to the twenty-eighth chapter of Genesis, at the fifteenth verse, and read of PRESENT . The Lord said to His servant Jacob, “ Behold, I am with thee.” 1. Jacob was the inheritor of a great blessing from his fathers, for this sentence was spoken in connection with the following words,” I am the Lord God of Abraham thy father, and the God of Isaac.” It is an inexpressible privilege, to be able to look back to father and grandfather, and perhaps farther still, and to say, “ We come of a house which has served the Lord as far back as history can inform us.” Descended from Christians, we have a greater honour than being descended from princes. There is no heraldry like the heraldry of the saints. Be not satisfied unless you yourself obtain such mercy as God gave to your ancestors, and hear the Lord saying, “ I am with thee.” 2. This mercy was brought home to Jacob at a time when he greatly needed it. He had just left his father’ s house, and he felt himself alone. He was coming into special trial, and then it was that he received a fuller understanding of the privilege which God had in store for him. Let me read the words to you--“ I am with thee.” That God should send His angel with Jacob to protect him would have been much; but it is nothing compared with, “ I am with thee.” This includes countless blessings, but it is in itself a great deal more than all the blessings we can conceive of. There are many fruits that come of it, but the tree that yields them is better than the fruit. 3. Why, when God is with a man there is a familiarity of condescension that is altogether unspeakable: it ensures an infinite love. “ I am with thee.” God will not dwell with those He hates. 4. “ I am with thee” --it means practical help. Whatever we undertake, God is with us in the undertaking; whatever we endure, God is with us in the enduring; whithersoever we wander, God is with us in our wandering. “ If God be for us, who can be against us?” If God be with us, can we ever be exiled or banished? If God be with us, what can we not do? If God be with us, what can we not endure? II. Now turn to the thirty-first chapter of Genesis, at the third verse, and read these words--“ I will be with thee.” We will call this FUTURE . It is almost unnecessary to take this second text; for if it is written, “ I am with thee,” you may depend upon it that He will be with us, for God does not forsake His people. III. I want to go a step further, and come, in the third place, to . Let us look at Jacob’ s experience. Did Jacob find God to be with him? Turn to the thirty-first chapter again, and read the fifth verse. Up to as far as the time that he was about to leave Laban, he says--“ The God of my father hath been with me.” I have read that testimony with great joy. I thought of Jacob thus--Well, you certainly were not eminent for grace while with Laban. You were plotting and scheming--you against Laban and Laban against you; and yet your witness is, “ The God of my father hath been with me.” This is all the more encouraging as coming from you. Jacob seems to say of his God: It was He that gave me my wife and my children; it was He that prospered me in the teeth of those who tried to rob me; the God of my father hath been with me notwithstanding all my shortcomings. I trust that some of you can bear the like witness. Though you have net been all that you could wish in the Christian life, yet you can say, “ The God of my father has been with me.” Now, we will look at him a little further on, in the thirty-fifth chapter, and the third verse: there we shall find him saying--“ Let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.” As I have already said, he left Laban’ s house; and it was a very venturesome journey, but God was with him: Jacob tells us that so it was. Poor Jacob was full of fear when he heard that Esau was coming to meet him. You can see that by the way in which he divided his flocks and his herds, and set apart so large a present for Esau. But God does not leave His people because of their fears. I am so thankful for that. There was a night of wrestling with Jacob. On that day, too, I have no doubt, Jacob was very much cast down, because he remembered his sin. He knew he had ill-treated Esau, and robbed him of the blessing; but, for all that, he came with a repentant heart to submit himself before his brother and to do what he could to please him. Because of this, God was with him. At the close of his life we find Jacob more fully than ever confessing that the presence of God had been with him. I read you the passage where he wished that the God that had been with him might be with his grandsons in the selfsame way--the forty-eighth chapter, at the fifteenth and sixteenth verses. “ He blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads.” There is his last testimony to the faithfulness of God. He had lost Rachel--oh, how it stung his heart! but he says, “ God redeemed me from all evil.” There had come a great famine in the land; but he says that God had fed him all his life long. He had lost Joseph, and that had been a great sorrow; but now, in looking back, he sees that even then God was redeeming him from all evil. He said once, “ Joseph is not, and Simeon is not, and ye will take Benjamin away; all these things are against me” ; but now he eats his words, and says, “ The Lord hath redeemed me from all evil.” He now believes that God had been always with him, had fed him always, and redeemed him always, and blessed him always. Now, mark you, if you trust in God, this shall be your verdict at the close of life. IV. We have had present blessing; we have had future blessing; we have had experienced blessing three times over; and now we go to ; for we find Jacob transmitting the blessing to his son and to his grandson. Read in the forty-eighth chapter, at the twenty-first verse “ Behold, I die: but God shall be with you.” I commenced by noticing the blessing which passed on from Abraham to Isaac; and now we see that Jacob hands it on to Joseph, Manasseh, and to Ephraim--“ I die: but God shall be with you.” Blessed be the everlasting God--if Abraham dies, there is Isaac; and if Isaac dies, there is Jacob; and if Jacob dies, there is Joseph; and if Joseph dies, Ephraim and Manasseh survive. The Lord shall never lack a champion to bear His standard high among the sons of men. Only let us pray God to raise up more faithful ministers. That ought to be our prayer day and night. (C. H. Spurgeon.) Genesis 28:16 Surely the Lord is In this place, and I knew it not The sense of God’ s presence I. This living sense of God’ s presence with us is a leading feature of the character of all His saints under every dispensation. This is the purpose of all God’ s dealings with every child of Adam--to reveal Himself to them and in them. He kindles desires after Himself; He helps and strengthens the wayward will; He broods with a loving energy over the soul; He will save us if we will be saved. All God’ s saints learn how near He is to them, and they rejoice to learn it. They learn to delight themselves in the Lord--He gives them their hearts’ desire. II. Notice, secondly, how this blessing is bestowed on us. For around us, as around David, only far more abundantly, are appointed outward means, whereby God intends to reveal Himself to the soul. This is the true character of every ordinance of the Church: all are living means of His appointment, whereby He reveals Himself to those who thirst after Him. We use these means aright when through them we seek after God. Their abuse consists either in carelessly neglecting these outward things or ill prizing them for themselves and so resting in them, by which abuse they are turned into especial curses. (Bp. S. Wilberforce.)Unconscious providences You cannot understand the annals of the race, unless you employ the doctrine of special providence for your key. “ We need celestial observations,” said Coleridge, “ whenever we attempt to mark out terrestial chalets.” It was reported as great wisdom, though uninspired, when somebody remarked, “ Man proposes, God disposes.” But wisdom inspired had said long before that: “ There are many devices in a man’ s heart; nevertheless, the counsel of the Lord, that shall stand.” I. Let us look, for a moment, through the familiar incidents of the Scriptural story, for the sake of some quiet illustrations they furnish The only way to look upon Scripture characters is to contemplate them on the heaven side, to just look up straight at them. In our conceit, we are sometimes wont to estimate these worthies of the Old and New Testaments as being altogether such as ourselves, wilfulest and most blind, moving self-impelled in orbits of earthly history. Just as a child contemplates the stars it sees far down in a placid lake, over the surface of which it sails. They do seem mere points of fire under the water, and an infant mind may well wonder what is their errand there. It ought, however, to need no more than a mature instructor’ s voice to remind the mistaken boy that these are but images; the true stars are circling overhead, where the creating Hand first placed them in a system. So these orbs of human existence, distinct, rounded, inclusive, must be judged, not as they appear down here in the confused depths of a merely human career, but aloft, where they belong, orbited in their settled and honourable place in the counsels of God;-- “ For ever singing, as they shine, The hand that made us is Divine.” II. Nor is the case otherwise, when we enter the field of secular history for a new series of illustrations. The Almighty, in building up His architectures of purpose, seems to have been pleased to use light and easy strokes, slender instruments, and dedicate took He uses the hands less, the horns coming out of His hands more, for “ there is the hiding of His power.” He has employed the least things to further the execution of His widest plans, sometimes bringing them into startling prominence, and investing them with critical, and to all appearance incommensurate, importance. What we call accidents are parts of His ordinary, and even profound, counsels, lie chooses the weakest things of this world to confound the mighty. Two college students by a haystack began the Foreign Mission work. An old marine on ship-board commenced the Association for Sailors. The tears of a desolate Welsh girl, crying for a Testament, led to the first society for distributing Bibles. Were these events accidents? No; nor these lives either. God reached the events through the lives. “ The Lord” was “ in that place.” He established those lives, nameless or named, like sentinels at posts. They did their office when the time came. They may not have understood it, but the Lord did. And even they understood it afterwards. III. We might arrest the argument here. I choose to push it on one step further, and enter the field of individual biography. In our every-day existence we sometimes run along the verge of the strangest possibilities, any one of which would make or mar the history. And nobody ever seems to know it but God. I feel quite sure most of us could mention the day and the hour when a certain momentous question was decided for us, the effect of which was to fix our entire future. Our profession, our home, our relationships all grew out of it. No man can ever be satisfied that his life has been mere commonplace. Events seem striking, when we contemplate the influence they have had on ourselves. A journey, a fit of sickness, a windfall of fortune, the defection of a friend--any such incident is most remarkable when all after-life feels it. We never appreciate these things at the time. Yet at this moment you can point your finger to a page in the unchangeable Book, and say honestly: “ The Lord was in that place, and I knew it not.” We are ready, now, I should suppose, to search out the use to which this principle may be applied in ordering our lives. 1. In the beginning, we learn here at once, who are the heroes and heroines of the world’ s history. They are the people who have most of the moulding care, and gracious presence of God. It may be quite true they know it not. But they will know it in the end. 2. Our next lesson has to do with what may be considered the sleeps and stirs of experience. The soul is beginning to battle with its human belongings, and to struggle after peace under the pressure of high purposes, the sway of which it neither wills to receive, nor dares to resist. The Lord is in that place, and the man knows it not. Now what needs to be done, when Christian charity deals with him? You see he is asleep; yet the ladder of Divine grace out in the air over him makes him stir. He dreams. He is sure to see the passing and repassing angels soon, if you treat him rightly. He must be carefully taught and tenderly admonished. 3. We may learn likewise a third lesson; the text teaches something as to blights in life. The world is full of cowed individuals; of men and women broken in spirit, yet still trying to hold on. Some catastrophe took them down. They cannot right up again. Many a man knows that a single event, lasting hardly a day or a night, has changed his entire career. He questions now, in all candour, whether he might not as well slip quietly out under the eaves, and take his abrupt chances of a better hereafter. If a blight results from one’ s own will and intelligent sin, he deserves a scar and a limp. Pray God to forgive the past, and try to work the robustness of what remains into new results. But if we were only sinned against, or were unfortunate, that goes for nothing. If we only suffered, and no sinew is wrung, we may well have done with thinking discontentedly of it. While the world stands, all Adam’ s sons must work, and all Eve’ s daughters must wail. No life is now, or is going to be, blighted, that can still take a new start. Begin again. These periods of reversal will all sweep by and by into the system of purposes. We shall sing songs of praise about them in heaven. 4. Hence our best lesson is the last; it tells us how to estimate final results. The true valuation of any human life can be made only when the entire account shall come in. Oh, how fine it is for any one to be told, as Jacob was: “ I will not leave thee until I have done that which I have spoken to thee oil” How it magnifies and glorifies a human life to understand that God himself is urging it on to its ultimate reckoning! (C. S.Robinson, D. D.)Jacob at Bethel I. The first circumstance we must notice, is THE TIME WHEN THIS OF GOD TO JACOB WAS MADE. 1. It was in a season of distress. 2. It was just after he had fallen into a grievous sin. II. THE ENDS TO BE BY IT. 1. One design, then, of this vision certainly was to give Jacob at this time a lively impression of the presence and providence of God, His universal presence and ever active providence. 2. But God had another design in this vision. It was intended to renew and confirm to Jacob the promises He had given him. III. But let us go on to notice THE EFFECTS ON JACOB BY THIS VISION. 1. The first of these was just what we might have expected--a sense of God’ s presence; a new, startling sense of it. 2. This vision produced fear also in Jacob. “ He was afraid,” we read. “ How dreadful,” he said, “ is this place!” And yet why should Jacob fear? No spectacle of terror has been presented to him. No words of wrath have been addressed to him. There has appeared no visionary mount Sinai flaming and shaking before him. All he has seen and heard has spoken to him of peace. We might have expected him as he waked to have sung with joy. What a change since he laid himself down on these stones to sleep! The evils he most dreaded, all averted; the mercies he mourned over as lost, all restored. Happy must his sleep have been, and happy now his waking! But not one word do we read here of happiness. The Holy Spirit tells us only of Jacob’ s fear. And why? To impress this truth on our minds, that the man who sees God never trifles with Him; that the soul He visits and gladdens with His mercy, He always fills with an awe of His majesty. 3. Notice yet one effect more of this scene--a desire in Jacob to render something to the God who had so visited him. And this seems to have risen up in his mind as soon as he awoke, and to have been an exceedingly strong desire. There is nothing he can do now for God, but he sets up a memorial of God’ s loving kindness to him, and binds himself by a solemn purpose and vow to show in the days that are to come his thankfulness for it. (C. Bradley, M. A.)Jacob’ s waking exclamation I. First, THE OF GOD’ S . He is everywhere. In the early Christian Church there was a wicked heresy, which for a long while caused great disturbance, and exceeding much controversy. There were some who taught that Satan, the representative of evil, was of co-equal power with God, the representative of good. These men found it necessary to impugn the doctrine of God’ s universal power. Their doctrine denied the all-pervading presence of God in the present world, and they seemed to imagine that we should of necessity have to get out of the world of nature altogether, before we could be in the presence of God. Their preachers seemed to teach that there was a great distance between God and His great universe; they always preached of Him as the King who dwelt in the land that was very far off; nay, they almost seemed to go as far as though they had said, “ Between us and Him there is a great gulf fixed, so that neither can our prayers reach Him, nor can the thoughts of His mercy come down to us.” Blessed be God that error has long ago been exploded, and we as Christian men, without exception, believe that God is as much in the lowest hell as in the highest heaven, and as truly among the sinful hosts of mortals, as among the blissful choir of immaculate immortals, who day without night praise His name. He is everywhere in the fields of nature. Ye shall go where ye will; ye shall look to the most magnificent of God’ s works, and ye shall say--“ God is here, upon thine awful summit, O hoary Alp! in thy dark bosom, O tempest-cloud! and in thy angry breath, O devastating hurricane!” “ He makes the clouds His chariot and rides upon the wings of the wind.” God is here. And so in the most minute--in the blossom of the apple, in the bloom of the tiny field flower, in the sea-shell which has been washed up from its mother-deep, in the sparkling of the mineral brought up from darkest mines, in the highest star or in yon comet that startles the nations and in its fiery chariot soon drives afar from mortal ken--great God, Thou art here, Thou art everywhere, From the minute to the magnificent, in the beautiful and in the terrible, in the fleeting and in the lasting, Thou art here, though sometimes we know it not. 2. Let us enter now the kingdom of Providence, again to rejoice that God is there. My brethren, let us walk the centuries, and at one stride of thought let us traverse the earliest times when man first came out of Eden, driven from it by the fall. Then this earth had no human population, and the wild tribes of animals roamed at their will. We know not what this island was then, save that we may suspect it to have been covered with dense forests, and perhaps inhabited by ferocious beasts; but God was here, as much here as He is to-day; as truly was He here then, when no ear heard His foot fall as He walked in the cool of the day in this great garden--as truly here as when to-day the songs of ten thousand rise up to heaven, blessing and magnifying His name. And then when our history began--turn over its pages and you will read of cruel invasions and wars which stained the soil with blood, and crimsoned it a foot deep with clotted gore; you will read of civil wars and intestine strifes between brother and brother, and you will say--“ How is this? How was this permitted?” But if you read on and see how by tumult and bloody strife Liberty was served, and the best interests of man, you will say, “ Verily, God was here. History will conduct you to awful battle-fields; she will bid you behold the garment rolled in blood; she will cover you with the thick darkness of her fire and vapour of smoke; and as you hear the clash of arms, and see the bodies of your fellow-men, you say, “ The devil is here” ; but truth will say, “ No, though evil be here, yet surely God was in this place though we knew it not; all this was needful after all--these calamities are but revolutions of the mighty wheels of Providence, which are too high to be understood, but are as sure in their action as though we could predict their results.” Turn if you will to what is perhaps a worse feature in history still, and more dreary far--I mean the story of persecutions. Read how the men of God were stoned and were sawn asunder; let your imaginations revive the burnings of Smithfield, and the old dungeons of the Lollards’ Tower; think how with fire and sword, and instruments of torture, the fiends of hell seemed determined to extirpate the chosen seed. But remember as you read the bloodiest tragedy; as your very soul grows sick at some awful picture of poor tortured human flesh, that verily God was in that place, scattering with rough hands, it may be, the eternal seed, bidding persecution be as the blast which carries seed away from some fruit-bearing tree that it may take root in distant islets which it had never reached unless it had been carried on the wings of the storm. Thou art, O God, even where man is most in his sin and blasphemy; Thou art reigning over rebels themselves, and over those who seem to defy and to overturn Thy will. Remember, always, that in history, however dreadful may seem the circumstance of the narrative, surely God is in that place. 3. But we now come to the third great kingdom of which the truth holds good in a yet more evident manner--the kingdom of grace. In yonder province of conviction, where hard-hearted ones are weeping penitential tears, where proud ones who said they would never haw this Man to reign over them are bowing their knees to kiss the Son lest He be angry; where rocky, adamantine consciences have at last begun to feel; where obdurate, determined, incorrigible sinners have at last turned from the error of their ways-God is there, for were He not there, none of these holy feelings would ever have arisen, and the cry would never have been heard--“ I will arise and go unto my Father.” And in yonder providence which shines under a brighter sun, where penitents with joy look to a bleeding Saviour, where sinners leap to lose their chains, sad oppressed ones sing because their burdens have rolled away; where they who were just now sitting in darkness and in the valley of the shadow of death have seen the great light--God is in that place, or faith had never come and hope had never arisen.And there in yonder province, brighter still, where Christians lay their bodies upon the altar as living sacrifices, where men with self-denying zeal think themselves to be nothing and Christ to be all in all; where the missionary leaves his kindred that he may die among the swarthy heathen; where the young man renounces brilliant prospects that he may be the humble servant of Jesus; where yonder work-girl toils night and day to earn her bread rather than sell her soul; where yonder toiling labourer stands up for the rights of conscience against the demands of the mighty; where yonder struggling believer still holds to God in all his troubles, saying--“ Though He slay me yet will I trust in Him.” God is in that place, and he that has eyes to see will soon perceive His presence there. Where the sigh is heaving, where the tear is falling, where the song is rising, where the desire is mounting, where love is burning, hope anticipating, faith abiding, joy o’ erflowing, patience suffering, and zeal abounding, God is surely present. II. BUT HOW ARE WE TO THIS OF GOD? What is the spirit which shall enable us constantly to feel it? 1. If you would feel God’ s presence, you must have an affinity to His nature. Your soul must have the spirit of adoption, and it will soon find out its Father. Your spirit must have a desire after holiness, and it will soon discover the presence of Him who is holiness itself. Your mind must be heavenly, and you will soon detect that the God of Heaven is here. The more nearly we become like God, the more Sure shall we be that God is where we are. 2. Next, there must be a calmness of spirit. God was in the place when Jacob came there that night, but he did not know it, for he was alarmed about his brother Esau; he was troubled, and vexed, and disturbed. He fell asleep, and his dream calmed him; he awoke refreshed; the noise of his troubled thoughts was gone and he heard the voice of God. More quiet we want, more quiet, more calm retirement, before we shall well be able, even with spiritual minds, to discover the sensible presence of God. 3. But then, next, Jacob had in addition to this calm of mind, a revelation of Christ. That ladder, as I have said in the exposition, was a picture of Christ, the way of access between man and God. You will never perceive God in nature, until you have learned to see God in grace. 4. More than this, no man will perceive God, wherever he may be, unless he knows that God has made a promise to be with him and is able by faith to look to the fulfilment of it. In Jacob’ s case God said, “ I will be with thee whithersoever thou goest, and I will not leave thee.” Christian, have you heard the same? III. THE RESULTS OF A FULL IN THE SOUL OF THIS OF GOD’ S . One of the first things would be to check our inordinate levity. Cheerfulness is a virtue: levity a vice. How much foolish talking, how much jesting which is not convenient, would at once end if we said, “ Surely God is in this place.” And you, if you are called to enter a den such as Bunyan called his dungeon, can say, “ Surely God is in this place,” and you make it a palace at once. Some of you, too, are in very deep affliction. You are driven to such straits that you do not know where things will end, and you are in great despondency to-day. Surely God is in that place. As certain as there was one like unto the Son of God in the midst of the fiery furnace with Shadrach, Meshach, and Abednego, so surely on the glowing coals of your affliction the heavenly footprints may be seen, for surely God is in this place. You are called to-day to some extraordinary duty, and you do not feel strong enough for it. Go to it, for “ Surely God is in this place.” You have to address an assembly this afternoon for the first time. Surely God is in that place. He will help you. The arm will not be far off on which you have to lean, the Divine strength will not be remote to which you have to look. “ Surely God is in this place.” And, lastly, if we always remembered that God was where we are, what reverence would it inspire when we are in His house, in the place particularly and specially set apart for His service! Oh, may we remember “ Surely God is in this place,” and it will give us awe when we come into His immediate presence! (C. H. Spurgeon.) Genesis 28:17 How dreadful is this place I this is none other but the house of God, and this is the gate of heaven Reverential awe I. It must have been the freshness of Jacob’ s sense of recent sin that made a spot so peaceful and so blessed seem to him a “ dreadful” place. Everything takes its character from the conscience. Even a Bethel was awful, and the ladder of angels terrible, to a man who had just been deceiving his father and robbing his brother. The gates of our heaven are the places of our dread. II. Strange and paradoxical as is this union of the sense of beauty, holiness, and fear, there are seasons in every man’ s life when it is the sign of a right state of mind. There is a shudder at sanctity which is a true mark of life. The danger of the want of reverence is far greater than the peril of its excess. Very few, in these light and levelling days, are too reverent. The characteristic of its age is the absence. III. Our churches stand among us to teach reverence. There are degrees of God’ s presence. He fills all space, but in certain spots He gives Himself or reveals Himself, and therefore we say He is there more than in other places. A church is such a place. To those who use it rightly it may be a “ gate of heaven.” (J. Vaughan, M. A.)The gate of heaven I. GOD’ S HOUSE IS ALWAYS WHERE THE LORD’ S IS. 1. No forms whatsoever for church organization, or Sunday service, are given in the Bible. 2. Out-of-the-way places, unusual times, and unexpected assemblages of people, have been often chosen for extraordinary manifestations of the Lord’ s presence. 3. The Head of the Church has given blessings to all Christians alike, of every name, when they have fully kept His covenant. II. THE LORD’ S IN GOD’ S HOUSE MAKES IT TO BE THE GATE OF HEAVEN. 1. The figure used. Importance of gates to Eastern cities. 2. The Lord’ s presence, so near, so splendid, so significant, made Jacob seem to himself to be at the very portal of the celestial city. Practical thoughts: 1. Learn to prize church privileges. 2. Honour the Fourth Commandment. 3. Have done with jargon--sectarian clash and presumption. 4. Do not make the Lord’ s house the gate of hell. God’ s mercy never leaves a man where it found him. (C. S. Robinson, D. D.)The house of God and the gate of heaven I. THE PLACE HERE . 1. It was a place distinguished by favourable circumstances. 2. It was a place of sacred instruction. (1) Jacob was instructed by what God here exhibited to his view. This ladder represented-- (a) the mediation of Christ; (b) the Providence of God; (c) the ministry of angels. (2) Jacob was also instructed by what God said to him. 3. This was a place of covenant engagement between God and man. II. THE NAMES GIVEN TO IT. 1. The house of God. (1) In every such place God’ s family are associated in one community. (2) In every such place God is actually present. (3) In every such place God’ s favours are obtained by devout seekers (Luke 11:9-10). 2. None other but the house of God. (1) Not the house of amusement. (2) Not the house of merchandise. (3) Not the house of iniquity. 3. The gate of heaven. III. THE BY IT. “ How dreadful is this place!” The worship of God should be attended with habitual seriousness. 1. With serious consideration. 2. With serious watchfulness against all distractions. 3. With serious concern to obtain present blessings from God. 4. With serious intercession in behalf of others. 5. With serious gratitude for favours received. (Sketches of Sermons.)Moral aspect of the world The world itself is a dreadful place. I. Because the visible things that are made display an eternal power and Godhead. II. Because the world evidences a design rising above, and superior to, the exhibition of a power capable of producing a mere physical universe. III. Because of its occupancy by an intellectual being. Intellect employs itself in a variety of ways, but these may all be classed under-- 1. Regard of the external or physical world. 2. The intellectual or spiritual. 3. The author of both. Under one of these may be placed all the subjects which have engaged man from the commencement of the world. IV. Because man is a moral being. I cannot think of an intellectual being as other than a moral one, because I cannot well conceive how a mind free and unconstrained can, while investigating the works of God, fail to have awakened some of those moral views and feelings, which to any mind are the legitimate concomitants. I have therefore adopted the distinction merely for the sake of the different position from which it enables us to regard man. V. Because man is a fallen being. VI. Because of the forbearance of God and man’ s consequent increased criminality. VII. Because of God’ s amazing condescension in seeking man’ s restoration. VIII. Because of the enormous expense at which the means of reconciliation were secured. IX. Because of the awful consequences resulting from the neglect of these means. (F. Wright.)Places of worship I. IN WHAT LIGHT ARE WE TO VIEW PLACES OF WORSHIP? 1. The house of God. (1) It originates with God. (2) It is the place where God chooses peculiarly to dwell. (3) It is the grand repository of God’ s eternal truth. (4) It is the theatre of God’ s greatest wonders. (5) It is the scene of God’ s richest mercies and greatest blessings. (6) It is most honourable to God. 2. The gate of heaven. It may be called so-- (1) Because it is ordinarily in places of worship, and in hearing the gospel, that men begin to think about God and saving their souls. (2) Because it is there men enter actually on the way to heaven. (3) Because it is there both worlds meet. In old times all meetings were held at the gates of the cities. And the house of God is the gate of heaven, the meeting place, the assembly of all the spiritual beings in existence. 3. It is said, “ This is none other than the house of God.” And I trust this house never will be for any other purpose. I never like to see a place of worship turned to any other use, except it be for a school, for a place of instruction, or for something analogous to a place of worship. II. WHAT OUGHT TO BE OUR AND AS TO THE HOUSE OF GOD--AS TO A PLACE OF WORSHIP. 1. We should reverence it. So did Jacob. “ How dreadful,” said he, “ is this place!” The Hebrew is, “ How solemn--how reverential is this place!” I never like to see people enter a place of worship heedlessly, lightly, merrily. 2. We should delight to go up to the house of God. 3. We should come full of expectation. The house of God is the scene of mercy, the region of grace, the very element of salvation. 4. We should endeavour, by every means, to support places of worship to the best of our ability. (John Stephens.)Public worship: how it is, and how it ought to be, attended I. How DO PERSONS USUALLY ATTEND THE HOUSE OF GOD? 1. Thoughtlessly. (1) Without sober and becoming thoughts of the great and glorious object of all religious homage and adoration. (2) Ignorant of their spiritual necessities. 2. Prayerlessly. 3. Faithlessly. II. How OUGHT PEOPLE TO COME THITHER? 1. With thought. 2. With prayer. 3. With faith. It is as faith is in lively and vigorous exercise that God is apprehended and felt to be really present. It is by faith we embrace the proffered mercies of the gospel. Concluding remarks: 1. See the true reason why many profit so little from their means of grace. 2. How abundantly you might profit by a more thoughtful, prayerful, and faithful use of your means. (W. Mudge, B. A.)God’ s home, heaven’ s gate There are four particular remarks which we have to make upon these words. 1. First, we observe from them that intercourse with God, instead of producing levity of mind, produces serious impressions. The man who was not at all afraid to lie down in this place, surrounded with danger and enveloped in darkness, is filled with fear in the morning. At what? At the thought of a present Deity. Not that this was a slavish dread, like that which Belshazzar felt when he saw the handwriting upon the wall, and his countenance was changed in him, and the joints of his loins were loosed, and his knees smote together; but he was filled with what the apostle calls reverence or godly fear. Such the seraphim know--they cover their faces when they appear before God. Such Isaiah knew when he said, “ Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts!” Such Peter felt when he said, “ Depart from me, for I am a sinful man, O Lord.” Such Job felt when he said, “ I heard of Thee by the hearing of the ear, but now mine eye seeth Thee; wherefore I abhor myself, and repent in dust and in ashes.” 2. Secondly, we observe from these words, that wherever God meets with His people, that place may be deservedly considered His house. How does this condemn bigotry! How seldom does God receive anything more than lip service and formality from those whose attachment to any particular place or usages induces them to say, The temple of the Lord, the temple of the Lord, the temple of the Lord are we. Nothing makes a people dear to God but their conformity to Him; and nothing makes a place of worship sacred but the Divine presence. 3. The experience of Christians sometimes approximates towards heaven. Therefore said Jacob--not only, this is the house of God, but--this is the gate of heaven. There was nothing that was outwardly inviting; but oh, that land, the angels ascending and descending!--oh, his God above, standing, and looking down, and addressing him!--oh, such scenery!--oh, such language!--oh, such communion made Jacob think that, though he saw from the place it was not heaven, heaven could not be far off. 4. Lastly, the house of God and the gate of heaven are related; there Jacob mentions them together, and mentions them in their proper order--this is the house of God--this is the gate of heaven. The one precedes the other--the one affords us the earnest and foretaste of the other. Philip Henrywas accustomed to say at the close of his sabbath-day’ s exercises, “ Well, if this be not heaven, it is the way to it.” Those who call the sabbath a delight, the holy of the Lord, will enjoy an eternal sabbath. They who can now say, “ I have loved the habitation of Thy house, and the place where Thine honour dwelleth,” shall serve Him day and night in His temple above, never more to go out. (W. Jay.)Beautiful doors Michael Angelo Buonar-rotti said of the doors of the Baptistery at Florence, executed by Lorenzo Ghiberti, when asked what he thought of them, “ They are so beautiful that they might stand at the gates of paradise.” (Old Testament Anecdotes.)Entrance to heaven Al Strut is a bridge extending from this world to the next, over the abyss of hell, which must be passed by every one who would enter the Mohammedan paradise. It is very narrow, the breadth being less than the thread of the famished spider, according to some writers; others compare it to the edge of a sword or of a razor. The deceased cross with a rapidity proportioned to their virtue. Some pass with the rapidity of lightning; others with the speed of a horse at full gallop; others still slower, on account of the weight of their sins; and many fall down from it, and are precipitated into hell. (Wheeler.)Astronomical heavens There is a saying of Hazlitt’ s, bold, and at first seeming wondrous true: “ In the days of Jacob there was a ladder between heaven and earth; but now the heavens have gone farther off, and have become astronomical.” (George Dawson.) Genesis 28:18-19 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.And he called the name of that place Bethel Memorials of blessing I. First of all, we are told that Jacob erected a material monument, and planted it as a fixed landmark on the spot. Concerning which, remark these three things: he did it immediately, he did it symbolically, he did it religiously. There is instruction in each. 1. “ He rose up early in the morning.” He took the moment when the memory of his bright vision was the clearest, and the emotion it aroused was at its height. He caught the fitful experience when it had most force, as if he knew it might grow less before long. When Divine grace invites, and kindles, and stands ready to help, no time must be lost. 2. Remark, again, Jacob “ took the stone that he had put for his pillow, and set it up for a pillar.” That is to say, he made his affliction the monument of His mercy. Plenty of stones besides that there were lying about in that bleak plain. But he chose that one, so as to identify the history, when he saw the spot. Herein was the very spirit of splendid symbolism. Nothing could be finer. No emblem could be more pathetically accurate, as a picture of the utter desolation which he, as a homeless fugitive, had felt the evening before, than the fragment of rock he had been obliged to lay his head upon to sleep. Now to make that, the reminder of his friendlessness, the monument also of his disclosure of Divine adoption, was matchless in ingenuity. When he should see that pillar in the future, he would say, “ Behold the outcast, and the prince! behold man’ s necessity, and God’ s opportunity I behold earthly weakness, and heavenly help I see where I was, and where I am!” 3. But observe, once more, Jacob, having set up his pillar, “ poured oil upon the top of it.” You are quite familiar with Old Testament uses of oil in religious service. These were established by direct order. The command given early to Moses was, “ Thou shalt take the anointing off, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof, and it shall be holy.” This direction was extended so as to cover the altar and the laver, and even the priests, Aaron and his sons. The spirit of inspiration laid hold of what was an earlier custom, and so consecrated it. If Jacob had said, concerning this great incident of his life, It is the turning-point in my history, and I will not forget it, he would have done no unimportant thing by itself. But by anointing the pillar he made it a definitely religious memorial. It recognized not only his extraordinary blessing, but recorded for ever the fact that God had bestowed it upon him. It was an act of devotion. There was worship in it. There was self-consecration in it. II. The lessons thus far learned, however, will become clearer and more impressive when we pass on to consider the second form of perpetuation this patriarch adopted. He proceeded to invoke the help of his fellow-men. “ He called the name of that place Bethel, but the name of the city was called Luz at the first.” Conclusion: 1. Count up your mercies for rehearsal and record. 2. Confess Christ openly before men. 3. Set up memorials of blessing. 4. Expect to understand your own biography by and by. When Jacob next visited Bethel, he could read the meaning of the Divine promise. (C. S. Robinson, D. D.)Bethel I. BETHEL TELLS OF AN EXILE AWAY FROM HIS FATHER’ S HOUSE. II. BETHEL TELLS OF A VISION. III. BETHEL TELLS OF A HOLY VOW. IV. BETHEL TELLS OF A SACRED . (W. M. Taylor, D. D.)The memorial impulse in religion I. THE TIME, PLACE, AND OF A MAN’ S OF GOD IN HIS LIFE ARE THE MOST IN . II. WITH SUCH A , THERE ALWAYS RISES AN IMPULSE TO SET UP SOME FOR MEMORY. III. THE BEST ARE THOSE WHICH RISE UP IN A MAN’ S HABITS AND . (The Preacher’ s Monthly.)Jacob at Bethel I. We must observe, first, that in the action of the patriarch there was . It was clearly his design in erecting this pillar to commemorate the events which had recently transpired in his history, and, as far as possible, to give permanence to their remembrance. Before the invention, or the general use, of the art of writing, the commemoration of remarkable events by monumental pillars appeared the most apt and the most effectual that could be designed; and this mode, therefore, of giving permanence to great events, is a custom also very generally practised among the nations of antiquity. Although now we erect no monumental pillars, and although now we chisel not on those pillars any hieroglyphical symbols, yet we ought to cherish in our hearts the sacred recollection of the goodness we have received. That our past career has in every ease been a career of mercy, and that we have all received the bounty of our common Father, is a fact which it is impossible not to admit; and of which in our remembrance no time and no change should exhaust the tenderness and the mercy; but it should continue supreme and paramount, until we are permitted to unite in the higher commemorations of that world where mercy will be consummated in salvation. But let us advert more distinctly to the nature of those mercies which it was the object of the patriarch to commemorate, and which permits a direct application to ourselves. 1. You will observe, in the first instance, that here was clearly a commemoration of providential favour. 2. Here was also the commemoration of spiritual blessings. II. We now require your attention to observe, secondly, that in the action of the patriarch there was . It will be observed “ he took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it “ --the oil being the sign, not merely that he dedicated the pillar for the purpose of commemoration, but that he also dedicated himself to the service and glory of that God from whom his marries had been received. This act of the patriarch, my brethren, very clearly and beautifully sets forth the duty of the children of men in the review and retrospect of mercies which they have received from God--even the duty of dedicating themselves wholly to His praise and to His glory. Let me request you now, under this part of the subject, with greater distinctnesss, to observe in what this dedication consists, and under what circumstances this dedication is especially appropriate. 1. Observe in what this dedication consists. It must be regarded, of course, as founded upon a recognition by men of the right of God, the Author of all their mercies, to the entire possession of whatever they possess, and of whatever they are; and comprehends within it certain resolutions which are intended to constitute a permanent state of heart and life. For, example, it comprehends a resolution that there shall be firm and unbending adherence to the truths which God has revealed; and whatever principles He is found to have announced for your cordial acceptance and belief, will be cordially embraced and adhered to. Again, it involves a resolution that there shall be anxious and diligent cultivation of the holiness which God has commanded; and whatever are the requirements of His law for governing the deportment and the affections of men, so as to conform them to His own image--these will be sincerely and cheerfully obeyed. Again, it comprehends the resolution that there shall be public and solemn union with the people whom He has redeemed; and whatever external ordinances and public professions have been appointed by Divine authority, as the pledge and the sign of that union, will be at once and readily performed; so that it may be seen by those around that the decision pronounced by Ruth has been taken in the highest and most spiritual sense with regard to those who constitute the Church of the living God: “ Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodges, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me.” And then it involves a resolution that there shall be zealous and persevering activity for the cause which God has established; and whatever objects God has determined upon and announced for the purpose of extending His authority and restoring His glory in this apostate and long-disordered world--these will be studiously and diligently pursued. There will be the rendering of time, there will be the rendering of talent, and the rendering (which is often the hardest of all) of property, for the purpose of carrying on those designs of mercy, which are not to terminate till the whole world shall be brought back to its allegiance to the Almighty. These, my brethren, is man called upon to give, and in the spirit in which the disciples remembered the saying and applied it to the Redeemer: “ The zeal of the Lord’ s house hath eaten me up.” 2. There is a second inquiry, which must be regarded as intimately connected with this, namely, under what circumstances this dedication is peculiarly appropriate. The spirit of dedication, as the result of the mercies with which God has been pleased to surround us, must properly be considered as furnishing and constituting what ought to be the habitual condition of man. There is not a pulse that beats, nor is there a throb that palpitates in the hand or in the heart, but what ought to remind every one amongst us that we should write upon ourselves “ Corban” --a gift upon the altar of God. There are circumstances which sometimes peculiarly occur in the course of life, when it seems especially appropriate that the dedication should be undertaken, or, if already undertaken, that it should be renovated and renewed. We may, for example, mention seasons when new and extraordinary mercies have been received from God. We may mention, again, the seasons when new and extraordinary manifestations have occurred in the course of human existence. Here, for example, are the seasons when we constitute and enter into new domestic or social connections; the seasons when we commemorate the days of our birth, or the seasons when we mark the lapse of time by passing from one closing year to the commencement of another. III. In the action of the patriarch there was . The whole of the passage which is before us distinctly announces that, in connection with the retrospect of the past, there was, in the memorial of the patriarch, the anticipation of the future. Nor can we look upon the monumental pillar which he had erected, without finding that it was not merely a commemoration, but a prophecy; and that from the past he hurried his thoughts onward and still onward into the dark and almost impalpable future, showing him the destinies of his temporal prosperity in distant ages, especially exhibiting to him the day of Him whom Abraham rejoiced to see and was glad; and raising his thoughts above the scenes of this sublunary state to the enjoyment of that better country, that is, a heavenly, into which he knew his spiritual seed would be exalted, through the boundless mercy of God. And, my brethren, those of us who have performed the act of dedication to our God, and are desirous of preserving the spirit of dedication as long as life shall last, are called on to connect our commemoration and our dedication with a spirit of anticipation, from which we shall find our highest and purest emotions to be derived. Observe that our expectation must involve future good in time. Having rendered yourselves to the service of that Jehovah who has conjured us by His past mercies, we have nothing before us, my brethren, in the prospect of the future, but calmness and peace. It is so in Providence. Affliction, poverty, bereavement, disease, “ the rich man’ s scorn, the proud man’ s contumely,” the worst storms and buffetings of “ outrageous fortune” --these, separately or accumulated, form no drawback or hindrance to the enjoyment of the blessings we have announced. No, my brethren, these very things themselves, in consequence of our covenant connection with our God, are transformed, possess a new aspect; not rising before us like demons and fiends of terror, but like ministering angels, only to bring us nearer and nearer to our God, and to bring us nearer and nearer to His reward. Nor is there one who, in reviewing past mercies, which his God has rendered him, and who has been able to dedicate himself to the service of that God in return, who cannot rest in the prospect of the future, on that one stupendous, glorious announcement of the apostle, “ All things shall work together for good to them that love God.” And then, in the sphere of grace, what can we anticipate with regard to the future in the present life, but those enjoyments which “ make rich,” and can “ add no sorrow” ? We anticipate that we shall be kept; that we shall receive larger communications of knowledge, of holiness, of love, and of zeal; that we shall receive additional and nearer visions of Jehovah in spiritual intercourse and fellowship with Him; and that we shall be made more and more like unto Him who was given “ that He might be the First-born among many brethren” ; becoming etherealized in our own nature, and made thus to partake of the beginning of heaven below. Nor can we anticipate but that when the end of our pilgrimage is come, we shall go and stand by the side of “ the rolling stream of Jordan; not terrified nor shrinking back, as we behold it bear upon its flood the wrecks of departed beauty and departed power; for we shall find the ark of the covenant there, and the glory of the Shekinah there; and no sooner shall the foot touch the stream than the waters, as by magic power, shall cleave asunder, and will permit us to pass dry-shod through the deep, exclaiming, in triumphant language, “ O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law; but thanks be to God, who giveth us the victory through our Lord Jesus Christ.” And so, to use the language of Bunyan, we may anticipate that “ all the trumpets shall sound for us from the other side.” And my brethren, the future good which we may anticipate in time, must be also connected with the fact that we must anticipate future good throughout immortality. My brethren, there is not a blessing in Providence or in grace received by one who, as the result of an enlightened retrospective, has dedicated himself to the service of God, but what must be considered as a pledge and foretaste, a decisive promise of higher and more holy and extactic blessings which are reserved beyond the grave. And now, my brethren, in closing this address, let me present two calls to those who, perhaps, constitute a large proportion of this assembly. The first call is one to immediate repentance. In connection with our call to immediate repentance, we must also present a call to immediate dedication and devotedness to God, by which alone repentance can be testified and can be confirmed. (J. Parsons, M. A.) Genesis 28:19 And he called the name of that place Bethel: but the name of that city was called Luz at the first A Divine transformation Luz transformed into Bethel! A grove of almonds into the house of God! The Bible is full of transformations. There is a law of gravitation spiritual as well as physical. The downward plunge, the leap earthward is natural because in accordance with this law. But what natural law can turn the current upward, heavenward? A burning brand and natural law can accomplish a transformation of ruin; but it needs Divine intervention, a law of supernatural potency, to repair the ruin, erect the pillars of redemption, and upon them to sweep the arch of perfected restoration. In other words, between Luz and Bethel--the grove of almonds and the house of God--I recognize the necessity of a Divine heart and a Divine hand. I. Let us view LUZ BEFORE THE . In the midst of a wild and rugged region, broken here and there by hills, from the top of one of which Lot surveyed the well-watered valley of Jordan, and Abraham scanned his promised inheritance, a few stunted almond trees, drawing precarious nourishment from the scanty soil, afford grateful shade to the traveller. Gray, bare rocks everywhere shoot their sharp peaks through the parched earth, and not a vestige of verdure relieves the eye save the little clump of trees which gives Luz its name. Significant symbol--the almond tree! Precious, princely, yet, if embittered, deadly poison. Does the patriarch in famine-stricken Canaan design to send presents to Egypt to propitiate “ the man, the lord of the country,” then he chooses the fruit of the almond tree to make his offering acceptable. Precious fruit! There is uniting in the wilderness among the princes of the host of Israel against the supremacy of Aaron, and a rod of the almond tree is chosen to represent the head of each tribe in the tabernacle of witness. Princely fruit! Precious, princely man! The almond tree of this bleak and rugged world. Let us reverence humanity. Not the rank or station, the varied and varying adventitious enwrapments of his lot, but the man himself! But alas! the almond may become embittered and tranformed into deadly poison. Strangely, the bitter fruit does not differ in chemical composition from the other, yet by a mysterious change of nature, it becomes a deadly thing. Sad, yet striking symbol of man! A virulent poison has entered his life-blood and venomed the whole. Men are apt to regard sin as the commission of a few evil acts, and they are disposed to balance their so-called good acts, against the evil, with a secret complacency that the account must balance in their favour. But sin is a permeating poison, engendering the habitual disposition of rebellion against and distrust toward God, circulating its venom through every artery of the soul and tainting all the issues of life and thought. II. But notice THE . Luz is changed to Bethel; the grove of almonds into the house of God. One evening a solitary traveller, with weary step, approaches the little clump of almond trees, and, noticing the grateful shade, casts his way-worn form upon the scant but welcome grass. His countenance betokens youth, but there are lines of deep sorrow and premature care upon his brow. The story of the prodigal son is being rehearsed in the desert of Haran. It is Jacob, the dishonest supplanter, leaving his father’ s house. The curtains of darkness fall upon the scene and we see the pilgrim no longer with his awful burden of woe. Does he pray? Does he weep? Jacob sleeps as soundly and sweetly that night with the bare ground for a bed, and a rock for a pillow, as he ever did when a child, upon his mother’ s breast. In other words, Luz is transformed into Bethel, the grove of almonds into the house of God. But wherein does this transformation consist? 1. Jehovah unbars the casement of heaven and reveals Himself to Jacob. Now it is not Jacob who discovers God; it is God who reveals Himself to the poor wanderer. Wondrous revelation! Luz is transformed into Bethel, the place is sacred ground, for where the Supreme reveals Himself, there is the house of God. This is the age of exploration and discovery. Hidden continents, unscaled summits, untraversed deeps, secret forces have been tracked and discovered. But why is it that the explorer, the man of science, the astute discoverer has brought no tidings of God? The knowledge of the Divine Being is not a discovery by man, but a revelation from God! It is He and He alone who can unfilm the eye and unstop the ear and reveal Himself. And this He does to the “ babes,” to those who, like Jacob, get to the end of their resources, and in their extremity and self-destitution cry out to Him. And where He reveals Himself there is Bethel, the house of God. 2. But there is more here than a dim and distant revelation; broad as is the gulf between earth and heaven, that gulf is bridged by a ladder, the foot of which rests upon earth while the top reaches heaven. The revelation of God as He is, without such a connecting bridge, would be no boon to the sinful soul. On the 10th of May, 1869, at a place called Promontory Point, the junction was made completing the railway communication between the Atlantic and Pacific Oceans in the United States of America. A silver spike was brought by the Governor of Arizona, another was contributed by the citizens of Nevada. They were driven home into a sleeper of Californian laurel with a silver mallet. As the last blow was struck the hammer was brought into contact with a telegraph wire, and the news was flashed and simultaneously saluted on the shores of two great oceans, and through the expanse of a vast continent, by the roar of cannon and the chiming of bells. When the awful abyss between God and man had to be bridged, the junction over the deepest chasm was made by the outstretched arms of the Son of God; and as the spikes crashed through His open palms He cried: “ It is finished” ; and swifter than electric current or lightning’ s flash, the tidings were winged to the farthest bounds of three worlds. The stairway connecting earth with heaven is completed; the awful chasm is bridged; Luz is transformed into Bethel. Christ by dying has opened up the way to God. 3. But Jacob not only saw the ladder erected; there was actual communication between earth and heaven; he beheld the angels of God ascending and descending upon it. Much interest concentres in the first or trial trip upon a new road, or over a wide and difficult bridge. And many a fair structure has succumbed to the actual strain of traffic. There are two angels at least with whom each of us may and ought to be acquainted; their names are Faith and Love. Let faith bear up your cry to the throne of God, and love will bring the answer down. Swifter than the eagle’ s wing, the message of grace will be borne to your needy heart, “ if faith but bear the plea.” And your weariness will be transformed into joy, your night of sorrow into a mid-day of gladness: in other words, Luz will be transformed into Bethel, the grove of almonds into the house of God. (D. Osborne.) Genesis 28:20-22 And Jacob vowed a vow Covenant vows I. Let us, in the beginning, consider what is taught us in God’ s Word about vows in general, and that will lead the way easily to the examination of those peculiar in the Christian dispensation. 1. The Old Testament is the main source of all profitable information. Indeed it hardly appears necessary to go beyond it. Classic history, however, makes clear the fact that all religions and schemes of faith have encouraged their devotees in the practice of making vows to their deities. Temples of every sort, the world over, are filled with votive offerings, presented by grateful recipients of Divine favour, when they have been delivered from danger, or prospered in difficult enterprises. Even the rituals of heathenism, the wildest and the wisest seem to agree in this. The custom, therefore, has very ancient authority. It was not an original invention of Jacob. Nor was it introduced by Moses, nor was it ever announced from heaven. Its history is as old as the annals of the race. The great law-giver Moses, acting under Divine direction, found this custom when he came to the leadership of Israel, He simply set himself to regulate the practice, and put it under some code of intelligent management. 2. The New Testament doctrine. No precept given; no regulation prescribed. The spirit of the New Testament is one of freedom. Freedom, however, is not lawlessness; liberty is not license. It is possible that there may be found in our churches some persons, or even in our own moods, some moments to which vows could be of service. II. From these general considerations, it gives us pleasure and relief to turn to the special examination of what we term Christian vows. 1. We mean by this expression to cover a class of covenant engagements which stand in close relationship to the New Testament church. They are represented in the two ordinances of Baptism and the Lord’ s Supper. 2. The reach of these vows is universal. They cover our possessions--our ways--our hearts--our lives. 3. A reach so extensive as this flings over the whole transaction a spirit of profound solemnity. The parties to the covenant are not man and man, but man and God. The witnesses who stand around are the world, the church, angels--and devils. The sanctions of the covenant are expressibly sacred and awful. All the good and evil of this life, all the blessings and the curses of the life to come hang upon the question of our fidelity in keeping the faith we have pledged. 4. Now no mere human being could abide the pressure of engagements of such reach and solemnity, except for the alleviation annexed to them. There is a promise underneath each one of them all. God not only keeps His own covenant, but helps us keep ours. 5. The use which can be made practically of these covenant engagements of ours is threefold. They give us a profitable caution; they furnish ground for fresh hope; they remind us of former experiences of trust and deliverance. The stated, steady repetition of them at periodic times, is of prodigious service. They suddenly arrest us in the midst of daily life, and demand a return of thoughtful surrender. The moment temptation confronts us, a voice seems to speak in the air--Remember thine oath! And if we are intelligent, we are quite glad to remember it; for God covenanted when we did. There is a dowry in every duty, and a promise in every call. Our vows come to be burdens less, and badges more; they are not fetters on our limbs, but rings on our fingers. (C. S. Robinson, D. D.)A long look ahead I. WHAT JACOB SOUGHT. 1. God’ s presence. 2. Divine protection. 3. Divine providence. 4. Divine peace. II. WHAT JACOB . 1. To surrender himself, his entire being, to God. 2. To establish a perennial reminder of Divine goodness and mercy on the spot where he had first found it. 3. To consecrate to God a fixed portion of his income for all benevolent and religious use. (C. S. Robinson, D. D.)The noble resolve There were three steps in God’ s dealings with this mean and crafty spirit; and in one form or another they have a universal application. 1. To begin with, God revealed Jacob to himself. 2. In the next place, God permitted Jacob to suffer the loss of all earthly friends and goods. 3. Finally, God thrust into Jacob’ s life a revelation of His love. That ladder symbolized the love of God. All through his life that love had surrounded Jacob with its balmy atmosphere; but he had never realized, or returned, or yielded to it. But now it was gathered up and crystallized into one definite appeal, and thrust upon him; so that he could do no other than behold it. And in that hour of conviction and need, it was as welcome as a ladder put down into a dark and noisome pit, where a man is sinking fast into despair; he quickly hails its seasonable aid, and begins to climb back to daylight. The revelation of God’ s love will have five results on the receptive spirit. I. IT WILL MAKE US QUICK TO GOD. Jacob had been inclined to localize God in his father’ s tents: as many localize Him now in chapel, church, or minister; supposing that prayer and worship are more acceptable there than anywhere beside. Now he learned that God was equally in every place--on the moorland waste as well as by Isaac’ s altar, though his eyes had been too blind to perceive Him. In point of fact, the difference lay not in God, but in himself; the human spirit carries with it everywhere its own atmosphere, through which it may see, or not see, the presence of the Omnipresent. If your spirit is reverent, it will discern God on a moorland waste. If your spirit is thoughtless and careless, it will fail to find Him even in the face of Jesus Christ. II. IT WILL INSPIRE US WITH GODLY FEAR. “ He was afraid, and said, How dreadful is this place!” “ Perfect love casteth out fear” --the fear that hath torment; but it begets in us another fear, which is the beginning of wisdom and the foundation of all noble lives; the fear that reveres God, and shudders to grieve Him; and dreads to lose the tiniest chance of doing His holy will. True love is always fearless and fearful. It is fearless with the freedom of undoubting trust; but it is fearful lest it should miss a single grain of-tender affection, or should bring a moment’ s shadow over the face of the beloved. III. IT WILL US TO GIVE TO GOD. IV. IT WILL PROMPT US TO DEVOTE OUR TO HIM. “ Of all that Thou shalt give me, I will surely give the tenth unto Thee.” There is no reason to doubt that this became the principle of Jacob’ s life: and if so, he shames the majority of Christian people--most of whom do not give on principle; and give a very uncertain and meagre percentage of their income. V. IT WILL FILL US WITH JOY. “ Then Jacob lifted up his feet” (Genesis 29:1, marg.). Does not that denote the light-hearted alacrity with which he sped upon his way? His feet were winged with joy, and seemed scarcely to tread the earth. All sorrow had gone from his heart; for he had handed his burdens over to those ascending angels. And this will be our happy lot, if only we will believe the love that God hath to us. We, too, shall lose our burdens at the foot of the Cross; and we shall learn the blessed secret of handing over, as soon as they arise, all worries and fears to our pitiful High Priest. (F. B. Meyer, B. A.)Jacob’ s vow I. WHAT JACOB DESIRED OF GOD IN TO THIS WORLD. 1. The comfortable presence and favour of God. “ If God will be with me.” When the ancients would express all that seemed beneficial in life, they used this phrase (Genesis 39:2-3; Genesis 39:21). The wisdom, courage, and success of David is resolved into this; “ The Lord was with him” (1 Samuel 18:14; 1 Samuel 18:28; 2 Samuel 5:10). This administers solid, satisfying comfort to the soul (Psalms 4:6-7; Psalms 36:7-9; Psalms 63:1; John 4:14). 2. The guidance of the Divine counsel and the protection of the Divine providence. “ And will keep me in this way that I go.” This is a most sure direction and safe defence. The righteous shall not err in anything of importance, either as to this life or the next; either as to truth or duty. They shall be safe (Proverbs 18:10; Psalms 27:1-6; Psalms 32:7). II. WHAT JACOB TO GOD. “ Then shall the Lord be my God.” (J. Benson.)The vow I. Notice THE MADE UPON JACOB’ S MIND. This vision, which had been vouchsafed to him, was not a mere idle dream, passing confusedly away with the shades of night, and leaving no useful lesson impressed upon the heart. It was a mysterious scene, permitted to pass before the mind of Jacob in his sleep; but it left a real, powerful, and lasting impression behind. The impression produced was rational, powerful, convincing, and influential; it was such an impression as was most desirable under his circumstances, and such as issued in the most becoming and consistent conduct. 1. He was impressed with a sense of the presence and nearness of the invisible God. Jacob awaked out of his sleep, and he said, “ Surely the Lord is in this place, and I knew it not.” He had a clear conviction that God had been with him in a very peculiar manner. “ He inhabiteth eternity. He filleth all in all. He is about our bed, and about our path, and spies out all our ways. If we go up to heaven He is there, if we go down to hell He is there also. In Him we live, and move, and have our being--and He is not far off from any one of us.” But the scripture shows us also, that God is particularly present with, and near to His saints. A large portion of the revealed word of God is occupied in showing that “ the Lord is nigh unto them that call upon Him” ; that if we will “ draw nigh to God, He will draw nigh to us.” “ The eternal God is thy refuge, and underneath thee are the everlasting arms.” The 121st Psalm seems almost to refer to this very event, when it says, “ Behold, He that keepeth Israel shall neither slumber nor sleep.” There is then, for the first time, a consciousness of God’ s existence--of his presence and nearness to the soul--a reality of communion with Him--a living sensibly within the range of His holy influence and dominion--and a bringing this fact to bear continually upon the conduct and the heart. The impression produced on his mind through a vision, was the same as that which is now given through the shining of the light of the glorious Gospel of Christ into the heart. It was the knowledge of God. 2. He felt that the presence of God was awful. He said, “ Surely the Lord is in this place; and he was afraid, and said, How dreadful is this place!” No man can trifle with religious services who is admitted to the reality of religious privileges. The more his religions impressions, convictions, intentions, and enjoyments, assume the character of reality, the more serious will he be in his spirit, and in all his religious feelings and transactions. A becoming seriousness of deportment is always the result of frequent communion with God--of much living in the Divine presence. It will not be irrelevant to notice here that a truly sincere and serious spirit in religion will show itself in an enlightened, but not superstitious, attention to all the decencies and proprieties of the public service of God. 3. Jacob was impressed with the conviction that the place where God communicates with men is “ the gate of heaven.” That communion with God by faith is an opening to the mind of the eternal and invisible world, a realizing of that interior and more elevated scene of God’ s dominions, where He reigns unveiled. Faith is the gate of heaven. 4. This vision evidently impressed Jacob with a higher notion of the benevolence and kindness of God. It was altogether a revelation of a peculiarly merciful character. II. We come to notice THE CONDUCT WHICH JACOB ADOPTED. His provision for the external act of worship was but scanty; but whatever, under his straitened circumstances, he could perform, he did. There was here no idle and specious delay. It would have been easy to have deferred this solemn scene of worship to a more seasonable opportunity, when he would be better provided. But this is not the effect of the gifts of Divine grace. The mercy of God, thus graciously revealed to him, had touched his heart; and it made the religious service, and the religious vow, his delight. He rose early, and while his feelings were yet fresh, and unblemished by the mere natural course of vagrant thought, he addressed himself to this act of piety, that he might perpetuate in his waking hours the enjoyments of his extraordinary dream. What could be more simple and spiritual than this act of worship? All the formalities of official sacrifice are, in the want of means for them, dispensed with. No bleeding sacrifice was there; but in the simple symbol that he was compelled to use, the true spirit of the appointed ceremony was retained. The type of the true Israel, he appears to have out-reached the bounds of knowledge in those earlier days, and to have approached God as a true worshipper, in spirit and in truth. III. But we shall consider this more particularly as we notice THE VOW WHICH JACOB MADE. There are several circumstances in the language of Jacob’ s vow which are worthy of remark. 1. His piety, “ If God will be with me.” He does not ask for the advantage of powerful friends, or connections in life. “ He sought first the kingdom of God and His righteousness,” --counting “ the lovingkindness of God better than life” ; and the favour of God more valuable than worldly friends or honours. The love of God is the essential feature of true piety. 2. Observe his moderation. It is the legitimate effect of true religion, to moderato the desires of the heart for everything but spiritual blessings. “ The land whereupon thou liest, to thee will I give it, and to thy seed:” but he simply limited his prayer to this, “ If God will give me bread to eat, and raiment to put on, so that I come again to my father’ s house in peace.” In the face of so extensive a promise, he asked only for food and clothing, and a return to his father’ s house. It is true, that generally in the outset of life, men’ s views and wishes are more moderate than they afterwards become; and even ambition is limited in its wishes, by the bounds of apparent probability--so much so, that in looking back upon past life, the moderation of man’ s early wishes is often a matter of surprise to themselves. But the spirit of Jacob was shown in this, that with the promise of wealth and exaltation before him, he still confined his wish to the needful supply of his daily wants--to food and raiment, and safe return. How few are there who are content with Jacob’ s portion! I speak of some, of whom there is reason to hope that they have Jacob’ s God for their God, but with whom there still seems a lingering attachment to the world which they are professing to renounce, and an unjustifiable managing and contriving to obtain, either for themselves or their children, a surer hold upon its dignities and its possessions. 3. Observe, again, Jacob’ s gratitude. He prayed even for less than God had promised; but he felt that all that he could ever be possessed of was a merciful gift, and he was willing to acknowledge that it was due to him from whom it was received. “ This stone, which I have set up for a pillar, shall be God’ s house; and of all that thou shalt give me, I will give the tenth unto thee.” A zealous contribution of personal exertion, and pecuniary aid, to the cause of God and of truth, had always marked the real servant of the Lord. The worldly man may be benevolent to men, but he is never liberal for God. Again, fix your attention on the event of Jacob’ s life, and consider how important was the influence which it had upon him. All his life was coloured by this solemn and interesting transaction. How important it is, then, to begin life with God--to set out rightly. Lastly, let the whole tenour of Jacob’ s conduct on this occasion show you, in illustration of the remark with which we set out, the legitimate effect of Divine mercy. It leads directly to holiness of life. (E. Craig.)Lessons 1. God’ s promises and appearance to His may well require their vows to Him. 2. Vows to God must follow His promises, not precede by conditioning with Him. 3. God’ s presence, provision, protection, and safeguarding His own, is just ground of vowing souls to Him. 4. It is just to vow man’ s self in inward worship to God, as the Lord promiseth Himself to him. 5. It is righteous to vow outward worship to God in time and place, as He desireth. 6. It is man’ s duty to vow and pay the tenth of all his estate to God for the uses He hath appointed (Genesis 28:22). (G. Hughes, B. D.)Jacob’ s contract with God This vow has been sneered at--a bargain of Jacob’ s it is said. And in truth it is not in the highest spirit. But at least there is no affection of superfine piety in the Bible. That is something. What it is, it is. But what is this? Perhaps not a shrewd bargain, but a solemn and creditable contract with God, namely, that Jacob will be faithful to God if God will be faithful to him. Not the highest, certainly--not Job’ s “ Though He slay me, yet will I trust in Him.” Jacob would have stood on a far nobler height had he said, “ I will worship this adorable God, who has shown me His glory as He stooped to my low estate. I will trust and obey Him though He desert me and strip me.” Yes; but when shall we have done thinking that our refinements and perfections of view were theirs? An occasional spirit like Abraham’ s went higher than Jacob’ s. A spirit like Job’ s shot far higher, yet, I think, and anticipated the whole possibility of man. These were splendid anomalies; but Jacob was the true representative of the good man of his time. Remembering this, the contrast was not as bad as it seems, but was natural and even beautiful. He does not ask God for riches, but simply, like a child (for these primitive men were but children), he asks only for protection and support: “ If the Lord,” &c. This, although it has a child’ s religious inferiority, yet seems so artless and heartless that I think it was, even to the ear of God, a very pleasing speech. And I wish that we would go as far. Suppose now, we say--which of us is ready?--“ If the Lord will keep me alive for this year, and give me food and raiment, He shall be my God.” Let no man sneer at Jacob until he is Jacob’ s equal. (A. G. Mercer, D. D.)Of all that Thou shalt give me, I will surely give the tenth unto Thee. Tithes at the start The two important matters of notice, in this text, are the early purpose of this young patriarch to give a portion of his wealth to religious ends, and the establishment of a fixed system in presenting it. It seems to be in Scripture history the exact beginning of all that custom of tithing the people which meets us everywhere in the Old Testament. It has arrested my attention, because it is the act of a young man just starting in the new life. It furnishes me with this for a topic--Systematic beneficence: its principle and its measure. I. THE may be stated in one compact sentence: A Christian is to contribute, not on impulse, but by plan. Jacob seems to have understood in the outset that this was to be the practical side of his life. 1. This duty should be taken up early by every young Christian as a matter of study. 2. It will not do to discharge this work all at once. A settled habit of giving is promoted only by a settled exercise of giving. 3. It will not do to leave this duty to a mere impulse of excitement. Christians ought never to wait for fervid appeals or ardent addresses to sympathy, 4. It will not do to perform this duty as a mere mechanical form. We are told, in one familiar verse of the New Testament, that “ he which soweth sparingly, shall reap also sparingly.” This singular word “ sparingly” occurs nowhere else in the Scriptures. It means grievingly, regretfully; holding back after the gift, if such an expression may be allowed. 5. This duty is to be discharged only with a diligent comparison of means with ends. System in giving is the secret of all success. II. THE MEASURE OF . 1. Give tithes to start with. 2. Tithes, just to start with, will in many cases force a Christian on to increase as he grows in fortune. When life grows easier, and gains more plentiful, the good Lord, whose stewards we are, raises His rates of loan, and expects more liberal returns. III. WHICH ENTER INTO THE . 1. Think of what has been done in our behalf by God, our Maker and Redeemer. We should measure our gifts in money by our receipts in grace. 2. Remember whence the prosperity came, out of which we give money. God seeks where He has given. 3. Consider the extent of the work which is to be accomplished. 4. Think of the promises which reward the free-giver. “ The liberal soul shall be made fat.” 5. Think of the exigencies arising under the favouring providences of God. 6. Think of the listlessness of others. Conclusion: He who gives tithes at the start will grow himself as his fortune grows. He that delays will harden. And it should never be forgotten that money is only the measure of manhood when consecrated to Christ. It is ourselves we give to Him, ourselves He demands. (C. S.Robinson, D. D.)The tenth is God’ s The late Bishop Selwyn used often to quote that motto of John Wesley’ s, “ Save all you can and give all you save,” and he did not think that charity began until after a tithe had been paid to God. “ Whatever your income,” he wrote once to his son, “ remember that only nine-tenths of it are at your disposal.” (Old Testament Anecdotes.)Giving a tenth Heathen nations used to give a tenth for religious objects. Oberlin, a poor French minister, did this in giving his tenth of income, and then God so blessed him in his circumstances, that he used to say he “ abounded in wealth.” One day Oberlin was reading in the Old Testament where God told the Jews that He expected them to give a tithe of all their property to Him, said he to himself, “ Well, I am sure that I, as a Christian, have three times as many blessings as the Jews had. If it was right for a Jew to give one tenth of his property to God, surely I ought to give at least three times as much as that.” So he made up his mind to do this. The Jews called giving “ the hedge of riches.” “ Perhaps there was never a man more generous than Mr. Wesley.” For years, when his yearly income was between £30 and £120, he lived upon £28 a year, and gave away the remainder. It is supposed that during his life he gave away £30,000, and when he died he left little more than was necessary to bury him, and to pay his debts. A tenth of all "Take it quick, quick,” said a merchant who had promised, like Jacob, to return to the Lord a tenth of all that he should give him, and found that it amounted to so large a sum, that he said, “ I cannot give so much,” and set aside a smaller amount. Then his conscience smote him, and, coming to himself, he said, “ What I can I be so mean? Because God has thus blessed me that I have this large profit, shall I now rob Him of His portion?” And fearing his own selfish nature, he made haste to place it beyond his reach in the treasury of the Lord, coming almost breathless to the pastor’ s house, and holding the money in his outstretched hand. Helping on the work of God A widow found pardon and peace in her Saviour in her sixty-ninth year. Her gratitude and love overflowed and often refreshed the hearts of Christians of long experience. The house of God became very dear to her, and she was often seen to drop a gift in the church door box though her income was only 2s. 6d. per week. A fall in her seventy-second year prevented her ever coming out again. A little boy being seen to drop something into the box, was asked what it was. He said, “ It is Mrs. W--‘ s penny..” He was told to take it back to her, and to say that her good intention was prized, but that her friends could not let her thus reduce her small means, especially as she could not come out to worship. She replied, “ Boy, why did you let them see you give it? Take it again and put it in when no one sees you.” Then weeping, she said, “ What, and am I not to be allowed to help in the work of God any more because I can’ t get out?” Substance consecrated to God John Crossley, the founder of the firm of the Crossleys of Halifax, married a Yorkshire farmer’ s daughter, a woman of genuine piety and strong common sense. Crossley was frugal and thrifty. He got on well, laid by his earnings, and at length was able to rent a wool-mill and dwelling-house. When the couple were about entering their new quarters a holy purpose of consecration took possession of the young wife. On the day of entering the house she rose at four o’ clock in the morning and went into the door-yard. There in the early twilight, before entering the house, she kneeled on the ground and gave her life anew to God. She vowed most solemnly in these words, “ If the Lord does bless me at this place the poor shall have a share of it.” That grand act of consecration was the germ of a life of marvellous nobility. (F. G.Clarke, D. D.). Genesis 29:1-14 Then Jacob went on his journey, and came into the land of the people of the east Jacob’ s experience on his journey I. THAT GOD’ S WITH HIM MADE HIS DUTIES AND HIS LIGHT. He who casts his burden upon the Lord ceases to weary himself, and finds that even labour is rest and pain is sweet. II. THAT WAS STILL HIS GUIDE. All his life through Providence had guided him, but he knew it not as he ought to know. Now, even in the most ordinary and likely events of life he learns to trace the hand of Providence. Providence brings to this spot the very woman who is designed to be the wife of Jacob. Surely he could not fail to see that even through all the strange trials of his journey, and through the most untoward events, the will of God was being accomplished. III. THAT GOD’ S WITH HIM CALLED FOR . Jacob was deeply touched by the kindness of God; and while he embraced Rachel, he “ lifted up his voice and wept.” They were tears started by the remembrance of his faithless misgivings, but they were also tears of joy at the thought that his difficulties were at an end, and that the great object of his mission had been gained. (T. H. Leale.)Providential guidance 1. God’ s gracious appearances to a soul may encourage it to go any whither where God would have them. 2. Encouragements from God and engagements to Him will make a man speed in the way where God calleth. 3. Providence bringeth an obedient soul safely to the place appointed for him. 4. Providence sendeth to every part His servants to raise His Church. The East is not exempted, Abraham from hence, Job in this place were eminent, and now Jacob is sent to it (verse 2). (G. Hughes, B. D.)Jacob, the pilgrim Rich in distant hopes, but cheerless in his immediate prospects, Jacob left the land of promise. He was a true pilgrim; and his whole life was a wearisome and changeful pilgrimage. The gold of his capacious and lofty mind was to be purified from its strong alloy of dishonesty and cunning in the furnace of misery and toil; his moral education commenced at his departure from the parental house, and after many tribulations only, resulted in that peace of mind which is at once the surest symptom and the choicest reward of true virtue. Jacob’ s life has always been considered as a type; we see in it, indeed, the eternal image of man’ s protracted contests, both against the foe in his heart and with his destinies, till at last the internal enemy is either wearied out by his resistance, or expelled by his energy, or reconciled by his sufferings (see on Genesis 34:1-4). Among the earliest seeds sowed by Jacob were deceit and craft; and flight and exile were the first fruits of his harvest. While his grandfather’ s servants had undertaken the journey to the town of Nahor with ten camels laden with all the most precious treasures (Genesis 24:10); the offspring of the alliance concluded in consequence of that journey, left his father’ s roof, as a poor wanderer, without an friend or an attendant, and without an animal to lighten the fatigues of the way. (M. M.Kalisch, Ph. D.)Lessons 1. Providence maketh God’ s servants to see in due time some characters of their being near their journey’ s end, and accomplishment of His promise. 2. Things of usual account by some may be made by Providence of special use to comfort others. So the welt, &c., here spoken of Jacob (Genesis 29:2). 3. To seek community of good in neighbourhood is the very law of nature. Not each to prevent other. 4. Preservation of public commodities for life and comfort, is that which nature will teach men. It is unnatural to destroy (verse 3-5). (G. Hughes, B. D.)Lessons 1. Providence maketh questions means to the satisfaction of His. 2. Sons are best known by the most eminent of their ancestors. 3. Nahor and his descent, with their way and religion, were known in Syria (Genesis 29:5). 4. It is but Nature’ s dictate to inquire of the welfare of related friends. 5. Providence orders peace to others, that with them His servants may have peace. 6. Providence orders meeting of friends and comforts which man cannot project, and doth little think of, Here Jacob meets Rachel (Genesis 29:6). (G. Hughes, B. D.)Rachel his daughter cometh Lessons - 1. Providential meetings may justly occasion providential advice from strangers to others. 2. Time and business should be rationally managed to the improvement of both (Genesis 29:7). 3. Ingenuity taketh not amiss occasional advice from strangers. 4. Ingenuous men, if they follow not counsel, will give their reason. 5. Impotency to duty justly may excuse it. 6. Iniquity must not be done to others for private advantage (Genesis 29:8). (G. Hughes, B. D.)Lessons 1. God’ s good hand sendeth the mercy sometimes to His servants while they inquire about it. 2. The eminent in His church God hath called from the lowest condition in the world. 3. It is not unbeseeming the greatest ladies to be found in honest labour. It was not to Rachel. It suits the mother of the Church to be a shepherdess (Genesis 29:9). (G. Hughes, B. D.)Lessons 1. Discoveries of such as are near in the flesh is enough in nature to move for doing them good. 2. Readiness and pains to show kindness unto friends in the flesh becometh both grace and nature (Genesis 29:10). (G. Hughes, B. D.)Lessons 1. Self-discovery is proper, when God sends friends to meet at unawares. 2. Ingenuity gladly receiveth the manifestation of near friends in the flesh. (G. Hughes, B. D.)The meeting of Jacob with Rachel and Laban - I. THE AT THE WELL Jacob. 1. The journey ended. Canaan, Bethel, and his father’ s house behind him. Mountains, deserts, rivers, and rocky wildernesses between. God had kept Genesis 28:20), so far, from wild beasts and robbers, and all “ perils of the wilderness.” 2. He arrives on the confines of civilized life once more; yet knows not how near the end of his journey he is. Finds flocks, and pasturage, and the dwellings of men. 3. Rests by the well side. Knows that it will soon be the meeting-place of men, from the flocks that are gathering round the spot. 4. The shepherds arrive. He converses with them. Finds they are of Haran, the place he is journeying to. Inquires concerning his kindred. Discovers that they are well, and that Rachel, the daughter of Laban, is on the way to water the flock. II. THE . Rachel. 1. Primitive habits, and pastoral life in the East. The daughters of large land owners, and men of substance, tending sheep. 2. Rachel approaches the well. Finds a stranger sitting near. Knows him not. He has been told who she is. 3. Though weary with his journey, Jacob rises, and rolls the stone away, and waters Rachel’ s flock for her. Rachel doubtless wondering at this unexpected kindness. 4. Jacob, having watered the flock, salutes the shepherdess after the common fashion of the country. A courteous and customary greeting. 5. Jacob weeps tears of joy that he has found the kindred of whom he is in search; and of thankfulness that God has so far guided and blessed him. Rachel wondering. 6. Jacob tells his story. Mentions the name of that Rebekah of whom she had heard, and who years before had gone across the great desert to her distant home. III. THE WELCOME HOME. The home of Laban. 1. Rachel, full of joyful surprise, hastens forward, and tells the story of the strange traveller to her father. 2. Laban, also surprised, quickly goes to the well to meet him. Salutes him, as Jacob had saluted Rachel, and brings him home. Eastern hospitality. 3. Jacob repeats his story to Laban. Doubtless, while silent about many things, related that the birthright and the blessing were his; and described the vision he had by the way. 4. Laban cordially--because of his relationship especially--invites Jacob to abide with him. Learn: I. That a good man’ s steps are ordered of the Lord, and He delighteth in his way. II. If we commit our way unto the Lord, He will bring it to pass. III. As Jacob watered Rachel’ s flock, so should we be self-denying and helpful. IV. Aim, like Rachel, at living a useful life. It was when she was employed in her works of duty that she met with Jacob. V. Like Jacob, acknowledge God as the giver of all good, and the guide of our life. (Jr. C. Gray.)We cannot, until all the flocks be gathered together Watering the sheep A scene in Mesopotamia, beautifully pastoral. A well of water of great value in that region. The fields around about it white with three flocks of sheep lying down waiting for the watering. I hear their bleating coming on the bright air, and the laughter of young men and maidens indulging in rustic repartee. I look off, and I see other flocks of sheep coming, Meanwhile, Jacob, a stranger, on the interesting errand of looking for a wife, comes to the well. A beautiful shepherdess comes to the same well. I see her approaching, followed by her father’ s flock of sheep. Jacob accosts the shepherds and asks them why they postpone the slaking of the thirst of these sheep, and why they did not immediately proceed to water them? The shepherds reply to the effect: “ We are all good neighbours, and as a matter of courtesy we wait until all the sheep of the neighbourhood come up. Besides that, this stone on the well’ s mouth is somewhat heavy, and several of us take hold of it and push it aside, and then the buckets and the troughs are filled, and the sheep are satisfied. We cannot, until all the flocks be gathered together, and till they roll the stone from the well’ s mouth; then we water the sheep.” Now a great flock of sheep to-day gather around this Gospel well. There are a great many thirsty souls. I wonder why the flocks of all nations do not gather--why so many stay thirsty; and while I am wondering about if, my text breaks forth in the explanation, saying: “ We cannot, until all the flocks be gathered together, and till they roll the stone from the well’ s mouth; then we water the sheep.” This well of the Gospel is deep enough to put out the burning thirst of the twelve hundred million of the race. Do not let the Church by a spirit of exclusiveness keep the world out. Let down all the bars, swing open all the gates, scatter all the invitations: “ Whosoever will let him come.” I. You notice that this well of Mesopotamia had a stone on it, which must be removed before the sheep could be watered; and I find on the well of salvation to-day AND , which must be removed in order that you may obtain the refreshment and life of this Gospel. 1. In your case the impediment is pride of heart. You cannot bear to come to so democratic a fountain; you do not want to come with so many others. You will have to remove the obstacle of pride, or never find your way to the well. You will have to come as we came, willing to take the water of eternal life in any way, and at any hand, and in any kind of picture, crying out: “ O Lord Jesus, I am dying of thirst. Give me the water of eternal life, whether in trough or goblet; give me the water of life; I care not in what it comes to me.” Away with all your hindrances of pride from the well’ s mouth. 2. Here is another man who is kept back from this water of life by the stone of an obdurate heart, which lies over the mouth of the well. You have no more feeling upon this subject than if God had vet to do you the first kindness, or you had to do God the first wrong. Seated on His lap all these years, His everlasting arms sheltering you, where is your gratitude? Where is your morning and evening prayer? Where are your consecrated lives? O man, what dost thou with that hard heart? Canst thou not feel one throb of gratitude towards the God who made you, and the Christ who came to redeem you, and the Holy Ghost who has all these years been importuning you? II. Jacob with a good deal of tug and push took the stone from the well’ s mouth, so that the flocks might be watered. And I would that this morning my word, blessed of God, might remove the hindrances to your getting up to the Gospel well. Yea, I take it for granted that the work is done, and now like Oriental shepherds, I PROCEED TO WATER THE SHEEP. 1. Come, all ye thirsty! You have an undefined longing in your souls. You tried money-making; that did not satisfy you. You tried office under government; that did not satisfy you. You tried pictures and sculptures, but works of art did not satisfy you. You are as much discontented with this life as the celebrated French author who felt that he could not any longer endure the misfortunes of the world, and who said: “ At four o’ clock this afternoon I shall put an end to my own existence. Meanwhile, I must toil on up to that time for the sustenance of my family.” And he wrote on his book until the clock struck four, when he folded up his manuscript and, by his own hand, concluded his earthly life. There are men in this house who are perfectly discontented. Unhappy in the past, unhappy to-day, to be unhappy for ever, unless you come to this Gospel-well. This satisfies the soul with a high, deep, all-absorbing, and eternal satisfaction. 2. Come, also, to this Gospel-well, all ye troubled. I do not suppose you have escaped. Compare your view of this life at fifteen years of age with what your view of it is at forty, sixty, or seventy. What a great contrast of opinion! Were you right, then, or are you right now? Two cups placed in your hands, the one a sweet cup, the other a sour cup. A cup of joy and a cup of grief. Which has been the nearest to being full, and out of which have you the more frequently partaken? Oh, you have had trouble, trouble, trouble. God only knows how much you have had. It is a wonder you have been able to live through it. It is a wonder your nervous system has not been shattered, and your brain has not reeled. Trouble, trouble, If I could gather all the griefs, of all sorts, from this great audience, and could put them in one scroll, neither man nor angel could endure the recitation. Well what do you want? Would you like to have your property back again? “ No,” you say, as a Christian man: “ I was becoming arrogant, and I think that is why the Lord took it away. I don’ t want to have my property back.” Well, would you have your departed friends back again? “ No,” you say: “ I couldn’ t take the responsibility of bringing them from a tearless realm to one of tears. I couldn’ t do it.” Well, then, what do you want? A thousand voices in the audience cry out: “ Comfort, give us comfort.” For that reason I have rolled away the stone from the well’ s mouth. Come, all ye wounded of the flock, pursued of the wolves, come to the fountain where the Lord’ s sick and bereft ones have come. I gather all the promises to-day in a group, and I ask the shepherds to drive their flocks of lambs and sheep up to the sparkling supply. “ Behold, happy is the man whom God correcteth.” , “ Though He cause grief, yet will He have compassion.” “ Many are the afflictions of the righteous, but the Lord delivereth him out of them all.” “ Weeping may endure for a night, but joy cometh in the morning.” Oh, what a great flock of sheep God will gather around the celestial well. No stone on the well’ s mouth, while the Shepherd waters the sheep. (Dr. Talmage.) Genesis 29:15-20 Jacob served seven years for Rachel Jacob’ s lowly estate I. ITS . 1. He is obliged to accept a position of servitude. 2. He is obliged to prostitute the most sacred affections by consenting to a mercenary bargain. II. ITS (Genesis 29:20). Love lightens and cheers every task of labour and endurance. A week of years was like a week of days to him. Coleridge says, “ No man could be a bad man who loved as Jacob loved Rachel.” III. ITS LESSONS FOR HIS . Israel was destined to rise to eminence and power amongst the family of nations. But it was necessary for that people to be reminded of the lowly estate of their forefather. When the Israelite presented his basket of first fruits before the Lord, he was instructed to confess, “ A Syrian ready to perish was my father” Deuteronomy 26:5). The nation was thus taught that all its greatness and prosperity were not due to natural endowments and industry, but to the electing love of God. The strength of His grace was made perfect in weakness. (T. H. Leale.)Jacob’ s servitude 1. His agreement with Laban. (1) The degraded position in which women were regarded among the ancients. (2) Laban’ s dishonesty in the non-fulfilment of his agreement. 2. In this servitude of Jacob, we find the principle of inevitable retribution. He had deceived his father, and here in his turn he was overreached. Leah deceived her husband, and in consequence lost his affection. Here both deceivers were justly punished. O my beloved brethren, be sure, be sure, be sure, your sin will find you out. 3. We have here, lastly, the principle of compensation; Leah lost her husband’ s affections, but she was blessed in her family (Genesis 29:31). Here we have punishment tempered with mercy. This is what the Cross has done for us; it prevents penalty from being simply penalty; it leaves us not alone to punishment, but mingles all with blessing and forgiveness. Through it life has its bright as well as its dark side. (F. W. Robertson, M. A.)The education of home I. THE FOUR OF A TRUE HOME. 1. There must be a supreme affection (Genesis 29:18). No two should marry unless each feels that life without the other would be incomplete. 2. Marriage must be “ only in the Lord” (see Deuteronomy 7:3; 1 Corinthians 7:39; 2. Corinthians 6:14, 15). A mixed marriage is a prolific source of misery. The ungodly partner despises the Christian for marrying in the teeth of principle. The Christian is disappointed because the apparent influence gained before marriage is dissipated soon after the knot is irrevocably tied. 3. A true home should be based on the good will of parents and friends Genesis 28:1-5). 4. There should be some prospect of suitable livelihood. II. THE POWER OF SUPREME (Genesis 28:20). Love’ s labour is always light. (F. B. Meyer, B. A.)Marriage difficulties 1. No sin against our bodies, or against the trust which man should repose in man or God, goes altogether unpunished. 2. Changes in life are steps in our education by God. 3. God deals with all parts of human dispositions. 4. Yield yourselves unto God. 5. Expect difficulties in your way to do right. (D. G. Watt, M. A.)The years of exile and servitude I. THE ERRORS OF THE YEARS OF . II. ITS TRIALS. III. ITS . (T. S. Dickson.)Lessons 1. Honest, gracious souls dare not be idle when they do but visit friends. Jacob. 2. Laborious men in God’ s fear will want no hirers; Laban looks after such a servant. 3. Labans are first motioners for Jacobs; the covetous masters for honest servants. 4. The most unrighteous men may grant principles of equity which they never mean to practice. So Laban. 5. The faithful servant and labourer is worthy of his due reward. A brother servant that is faithful is worthy of any wages reasonably to be expected (Genesis 29:15). (G. Hughes, B. D.)The purchase of a wife As Jacob possessed no property, and could not, therefore, buy his wife, he paid for her by seven years of service. But was this indeed so degrading as it has, by almost general consent, been denounced to be? It is alleged that, as the wife is, in the East, regarded only as a kind of slave, first subordinate to the father, and then to the husband, she was, like the slave, acquired by purchase, and for almost exactly the same price. Such certainly was and is the case among many uncivilized tribes. But does the purchase not admit of another construction? Among some nations, the marriage-price is distinctly regarded as a compensation due to the parents for the trouble and expense incurred by the education of the daughter. From this view there is but one step to the notion that the parents deserve the gratitude of the man to whom they give their child; and the Hebrews, who assigned to the women a position eminently high and honourable, who regarded the wife as an integral part of the husband, and as the indispensable condition of his happiness, and among whom it was a proverbial adage, that “ an excellent wife is far more precious than riches” --the Hebrews bought their wives as a treasure and the most valuable possession. It may be seriously asked whether such a purchase was, in principle, not more dignified than the custom according to which the wife buys, as it were, a husband by her dowry, and in consequence of which the daughters of poor parents are in a very precarious position, while, in the East, daughters are at least no burden on their fathers. In practice, that custom is certainly liable to considerable abuses; heartless or avaricious parents, without consulting the inclination of their daughters, may sell them to those who bid the highest price; but scarcely any principle, however lofty, is safe against abuse; besides, it was a law among most tribes, that the daughter’ s consent must first be obtained; and it was a custom among some, that the money received by the parents should be applied for the benefit of the bride or the young couple. But suppose even that the manner of courting and acquiring the wife was not in every respect noble and delicate among the Hebrews, it certainly did not affect the relative position of husband and wife; the one was no master, the other no slave; the usual customs could, therefore, safely be retained, as long as they did not endanger the beautiful principles which guaranteed the dignity of the other sex. (M. M. Kalisch, Ph. D.)Serving for a bride It is related that a rich saddler, whose daughter was afterwards married to Dunk, the celebrated Earl of Halifax, ordered in his will that she should lose the whole of her fortune if she did not marry a saddler. The young Earl of Halifax, in order to win the bride, served an apprenticeship of seven years to a saddler, and afterwards bound himself to the rich saddler’ s daughter for life. Genesis 29:21-28 He took Leah his daughter, and brought her to him Laban’ s fraud on Jacob I. THE OF THE FRAUD. 1. Deliberate. 2. Bold. 3. Selfish. II. THE FRAUD AS A . There are sins which in this world are often punished in kind. (T. H. Leale.)Lessons 1. The day revealeth that evil usually which the night covereth, sin may hide itself a little while till the morning. 2. Seeming Rachel over night is found Leah in the morning. Fair offers to be deceits. 3. Honest souls, though drawn into error, are full of indignation against it, and the cursors of it when discovered. 4. Plain covenant work is sufficient to convince deceivers that forsake 2:5. Service for Rachel should have Rachel for its reward. 6. It is gross falsehood and deceit to deny covenant reward, and adulterate it with worse (Genesis 2:25). (G. Hughes, B. D.)Laban’ s deceit This discloses a baseness in Laban’ s character, arousing contempt and aversion; but it ought not to blind us against the redeeming qualities of his heart. In the human mind, fragrant flowers often blossom surprisingly by the side of noxious weeds. The deceit of Laban was practicable, on account of the custom by which the bride is, on the day of marriage, conducted veiled to her future husband. (M. M. Kalisch, Ph. D.)Evil result of Laban’ s fraud But the fraud of Laban was not only a moral offence in itself; it was the more deplorable, as it destroyed the principle of monogamy to which the patriarchs on the whole adhered. Jacob had intended to marry Rachel alone; and when he found himself, against his will, allied with Leah, his heart could not renounce her from whom he expected the best part of his happiness; he took her to wife besides Leah; nor was he permitted to dismiss the latter after the solemnization of the marriage. (M. M. Kalisch, Ph. D.) Genesis 29:29-35 He loved also Rachel more than Leah Leah and Rachel: their trims and compensations I. THEIR TRIALS. Leah was “ hated “ (Genesis 29:31), i.e., she was loved less than Rachel By becoming a party to a heartless fraud she lost her husband’ s affections. And Rachel, the beloved wife, was denied the blessing of children, so coveted by the ancient Hebrew mothers (Genesis 29:31). Both had trials, though of a different kind. II. THEIR . Leah was blessed with children, which compensated her for the loss of her husband’ s love. The names of the four sons successively born to her were all significant, and betoken that pious habit of mind which recognized the hand of God in all that befel her. She called the first-born, Reuben (Hebrews) “ see ye a son.” The second, Simeon (Hebrews) “ hearing,” for God had heard her prayer and seen her affliction. The third was named Levi (Hebrews) “ joined.” Now, surely, would the breach be healed and the husband and wife joined together by this threefold cord. The fourth she called Judah (Hebrews) “ praise,” as if recording her thankfulness that she had won the affections of her husband by bearing to him so many sons. Rachel, on the other hand, continued barren. But she was compensated by her beauty, and by the thought that she was first in her husband’ s affections. Thus with the evils which fall to the lot of individuals, there are compensations. (T. H. Leale.)Lessons 1. God doth not see as men, not as good men see sometimes in accepting persons. 2. God’ s providence may be regardful of them who are neglected by men. 3. Undervalued and hated mercies may, under God’ s ordering, prove most fruitful to men. 4. The most regarded by men may be disrespected upon some accounts with God. 5. The most lovely mercies in man’ s eye may prove barren and unfruitful to him (Genesis 29:31), (G. Hughes, B. D.)Worth better than beauty The cultivation of the beautiful is, indeed, the first step towards civilization; but it is no more than a means of education; it has accomplished its purpose when it has contributed to awaken the interest for thought and truth; the Greeks were an element in the development of mankind; but their mission ceased when they had opened the minds of men for the reception of abstract ideas; and the sentence which a Greek sage wrote over his door: “ nothing ugly must enter,” was to be superseded by the Biblical maxim: “ deceitful is gracefulness, and vain is beauty; a woman who feareth the Lord, she alone deserveth praise” Proverbs 31:30). While the first woman was merely “ she who gives life” (Eve); the daughter of Lamech, seven generations later, was the “ beautiful” (Naamah); this was certainly a progress; but many centuries were required to elapse before men ceased to regard beauty both as the test of worth, and a proof of special Divine favour. To contribute towards this important lesson is the end of this portion; for, “ when the Lord saw that Leah was hated, He opened her womb; but Rachel was barren” ; by the same act He taught Jacob wisdom, and procured justice to Leah. The latter was clearly aware of this turning-point in her life; for when she gave birth to a son, she exclaimed: “ Surely, the Lord hath looked upon my affliction; for now my husband will love me.” Nor does she seem to have been unworthy of being blessed with offspring; the love of her husband was the sole object of her thoughts and feelings. (M. M. Kalisch, Ph. D.). Genesis 30:1-13 Rachel envied her sister.Rachel’ s impatience I. IT WAS UNGODLY. 1. She was the victim of unholy passions. Envy and jealousy. 2. She took a despairing view of life. 3. She failed rightly to recognize the true Author of all good things. II. IT LED TO THE OF WRONG . Showing impatient haste of unbelief, and a want of confidence in God. III. IT HAD AN FOR EVIL. 1. Upon her own character. Boasting (Genesis 30:6; Genesis 30:8). 2. Upon her sister (Genesis 30:9). (T. H. Leale.)Domestic irritations I. JACOB TOOK UPON HIMSELF , II. IT ELSE THAN THE OF OUR WISHES TO BRING . III. DO NOT ALWAYS COME AS WE EXPECT. IV. HISTORY REPEATS ITSELF. V. THE OF GOD ARE . VI. THE ARE BLESSED BY GOD. VII. HAVE WITH . (D. G. Watt, M. A.)Envy The infatuated Caligula slew his brother because he was a beautiful young man. Mutius, a citizen of Rome, was noted to be of such an envious and malevolent disposition, that Publius, one day, observing him to be very sad, said: “ Either some great evil has happened to Mutius, or some great good to another.” “ Dionysius the tyrant,” says Plutarch, “ out of envy, punished Philoxenius the musician, because he could sing, and Plato, the philosopher, because he could dispute, better than himself.” Cambyses killed his brother Smerdis, because he could draw a stronger bow than himself or any of his party. Genesis 30:8 With great wrestlings have I wrestled Great wrestlings Thus speaks Rachel; and this woman’ s experience, multiplied as it is a thousand-fold in hearts that never told their struggles, shows us that life is not so calm as it seems. Beneath many a placid stream there are deep and dangerous under-currents. Often a quiet face hides the deep things, which even the dearest intimacies cannot draw out, and which constitute the tragedies of the heart’ s history. It is well that we learn the need of wrestling; for life, especially Christian life, has flesh and blood to battle with. Paul says, “ we wrestle” ; and goodness, even at its best, is dearly bought and hardly won. I. THIS IS TRUE OF THOSE WHO ARE THE WEAKEST. Nothing betokens the warrior; there is no mailed breast, no gauntleted hand. The character seems like the face perhaps, to be common-place and dull. But what a world there is within the humblest forms that move to and fro amongst us! That plain face that we mark no loveliness in, is beautiful perhaps in the eyes of angels--that unillustrious life is associated with paths where some Goliath has been laid low, and where the Philistine host has been dispersed. II. THIS IS TO BE THE LOT OF OUR . Listen, and you may hear a sigh as of a distant storm, in the spring breeze of childhood’ s morning, which may break into a weird tempest over their heads before the evening comes. These children of ours cannot do without religion, without Christ--the Brother and the Saviour of men. Do these little ones look made forthe endurance of hard wrestlings? Perhaps not. But these little hands will be stretched out in the dark night; these little feet will have to climb in loneliness the toilsome way, when you and I are gone. Who can wonder that we wish to see them before we die in the covert of the great rock? III. THIS IS THE ONLY PATH TO VICTORY. God sees that it is best. The oak that struggles with the tempest strikes deeper root in the soil; and the faith that has struggled with doubt is the firmest of beliefs. The love which has learnt human insincerity, learns to prize beyond all price the less demonstrative love of true natures. We gain conquest through hardship, defeat, and peril. We wrestle with great wrestlings over inborn tastes and desires, over habits that have steadily risen to dominance, over affections that are carnal and corrupt, and over enemies visible and invisible. For ease is death. When we cease to wrestle, the enemy binds us with fetters of iron. Conquer we may and can--through the faith that looks upward all through the wrestling years. To him that overcometh the glorious promise of victory is vouchsafed. But the struggle will be severe; we shall have not only ordinary sorrows, superficial anxieties, but great wrestlings; and this is the victory that overcometh the world, even our faith. These wrestlings are not mere matters of mental energy; they are connected with moral pain. Dispositions natural to us have to be overcome; human nature, like a child, likes to be spoiled and petted--it can ill-endure rebuke and resistance I Consequently the battle is hard, and there is no plaudit of honour, no noise of conquest, no palm-wreath on the brow. IV. THIS IS THE ANCIENT WAY. It leads us back to Moses, to Abraham, and to Jacob who was left alone--“ and there wrestled a man with him till the break of day” (Genesis 32:24). And that we have a Divine nature is proven by man’ s spiritual wrestlings from the earliest dawn of history. And the rendering of this text, as you will see in the margin of your Bibles, leads us to think of God. “ With great God-wrestlings have I wrestled.” And this ancient way will be our way too. (W. M. Statham, M. A.) Genesis 30:22-24 And God remembered Rachel God’ s favour towards Rachel I. IT WAS LONG DELAYER. Discipline. II. IT WAS GRANTED TO HER AFTER SOME SOLEMN LESSONS HAD BEEN LEARNED. 1. Dependence. 2. Patience. 3. Faith and hope. III. IT . 1. Grateful recognition of God’ s dealings (verse23). 2. Heartfelt acknowledgment of God (Genesis 30:24). (T. H. Leale.) Genesis 30:25 Send me away that I may go unto mine own place, and to my country The lights of home There is in Switzerland a hill known as the Heimweh Fluh, or Home-sick Mount. It is so called because it is usually the last spot visited by the traveller when leaving that part of the country at a time when his thoughts are turned homeward. It commands a glorious view of the whole valley of Interlaken, with its fields and pastures, its villages and lakes, with a back-ground of snow-capped mountains. It is a fair scene, but the heart of the traveller is not there. His thoughts are with his friends and loved ones at home. He looks upon the homesick mount, and seems to murmur with the patriarch Jacob, “ Send me away, that I may go unto mine own place, and to my country.” There are many such homesick mounts, such landmarks, to remind us of home. The sailor on the slippery deck points to some dark towering cliff, and says, “ We shall soon see the Lizard Light” ; or, “ Yonder is Beechy Head!” The traveller along the wintry road strains his eyes through the darkness to catch a glimpse of the lights of home. And we, if we have learnt to think of our life here as a pilgrimage, shall often stand, as it were, upon some Heimweh Fluh, some mount of home-sickness, and whilst we gaze on the beauties of this world; we shall feel, “ This is not my home, I am a stranger and a sojourner, as all my fathers were.” We shall press onward “ through the night of doubt and sorrow,” straining our eyes to catch sight of the lights of home. Let us, by God’ s grace, try to live and work for Him daily, and when death comes we can say, without fear, “ Send me away, that I may go to mine own place, and to my country.” The dying Baxter, who wrote “ The Saints’ Rest,” said, “ I am almost well, and nearly at home!” and another dying man exclaimed, “ I am going home as fast as I can, and I bless God that I have a good home to go to.” Yes, that thought of home is a blessed one, both for time and for eternity. During the American Civil War the two rival armies were encamped opposite each other on the banks of the Potomac River. When the federal bands played some national air of the union, the confederate musicians struck up a rival tune, each band trying to out-play and silence the other. Suddenly one of the bands played “ Home, Sweet Home,” and the contest ceased. The musicians of both armies played the same tune, voices from opposite sides of the river joined the chorus, “ There’ s no place like home!” So we, the pilgrim band, are bound together by that one strong link--we are going to our own place and our own country, “ Our feet shall stand within thy gates, O Jerusalem.” When that brave soldier of Jesus Christ, Charles Kingsley, lay dying, he was heard to murmur, “ No more fighting; no more fighting.” No one knows the full meaning of those words except one who has fought the good fight, whose life has been one long battle with sin. Those words have no meaning for the coward who yielded himself a prisoner to the enemy, the drunkard who never fought against his besetting sin, the angry man who never wrestled with the demon of his temper. What know they of fighting? (H. J.Wilmot Buxton, M. A.) Genesis 30:27I have learned by experience Moral and religious lessons gained by experience The words are Laban’ s, and, taken in their connection, they intimate that even an utterly wordly man, such as he was, may be forced to acknowledge the moral providence of God, whereby He takes especial and peculiar care of His servants. Look at the moral and religious lessons which a thoughtful man may learn by experience. I. We learn by experience MUCH THAT IS ABOUT . By the blunders we have made, the falls we have suffered, the injuries we have sustained, the sins we have committed, and the wrongs we have inflicted on others, God has enlightened us in the knowledge of ourselves, and made us feel that it is not in man that walketh to direct his steps. II. Experience has taught us MUCH THE WORLD AND ITS , , AND . Even in the case of the Christian, there is much to wean him from the world as the years roll on. As he grows older the world becomes less and less to him, and Christ becomes more and more. He learns to delight in God, and his growth in holiness becomes the ambition of his life. III. The experience of the lapse of years teaches US MORE AND MORE OF GOD AS THE GOD AND FATHER OF OUR LORD JESUS CHRIST. We have increasing proofs of God’ s wisdom and God’ s faithfulness. Whoever has been false to us, He has remained true. This testimony of experience thus grows with our growth and strengthens with our strength. It is a fortress which is utterly impregnable. (W. M. Taylor, D. D.)Experience Find men where you may, they all agree in owning that they owe much to the same Instructor: they all agree in owning that they have grown wiser for the teaching of that unflattering Preceptor, who knows no royal road to truth, and in whose stern school you must stumble once, that you may learn to avoid falling again. And truly here is the best way to learn--the way that sinks the deepest, and is remembered the best. And if it be true, as the proverbial saying would have it, that experience teaches the foolish, surely it is true no less that experience makes the wise. And as experience is the teacher that instructs all men and instructs them unthanked and unasked, so there are many things which no other can teach us: many lessons we never learn, and many matters we never rightly understand, till we have “ learned by experience.” We shall never know, for example, what our hearts can feel and bear, by the descriptions of other people; no account can make us understand what great sorrow is, or great anxiety, or buoyant gladness, or hearty gratitude, or fixed determination; we must feel in ourselves the quickened pulse of hopefulness, the laden heart of care, the blankness of disappointment and failure; or we shall never know what they mean. Even Jesus Christ, our Maker, gained that consummate sympathy with us which it became our Saviour to have, through actual experience. But there is one class of subjects one great subject which above all others we must know by experience, or we shall not know at all. My brethren, this is a thing that is hard upon mere human reason; this matter of the real power and efficacy of prayer. If there be any truth in what we believe of the power of prayer, it is the mightiest agent--save God Himself--in all the universe: it is stronger than the hurricane that wrecks a navy: stronger than the great ocean to which man’ s mightiest works are as a plaything. Christian brethren, let us frankly confess what a weak state, what an insecure position we should be in, if we were taking all this on hearsay. Why, it looks such a truly monstrous deal to believe, that positively for your credit as a reasonable man, you would be half ashamed to say you fancied all this. Never concern yourself to unravel the threads the sceptic has twisted; never set yourself to answer by argument the objections he has raised. It can be done, but there is a far better way. Tell him that your Bible bids you pray, and assures you that prayer shall prevail; but tell him more--and God be thanked if you can say so much--tell him that you have put the matter to the proof!--that you were not content to take the thing on the word of others; that you fairly tried, and that you “ learned by experience” that prayer is heard and answered! Another thing that we may learn by rote, but that we never shall really believe till we learn it by experience, is the insufficiency of this world to satisfy the soul; the great truth, that “ This is not our rest.” For experience alone is enough to bring men to the strong belief, that all worldly things, even when possessed in their intensest degree, leave an aching void within the soul--many a stated man of pleasure, many a successful man of ambition, has told us as much as that--but it needs God’ s Holy Spirit to touch the soul, before it can take the next step--before it can draw the final conclusion--that the right things for the soul to love and seek are beyond the grave, and that the heart’ s true home and abiding treasure are there. But we shall give the remainder of our time to looking at one great fact which is best learned by experience--I mean the preciousness, the all-sufficiency, the love and grace, of our blessed Saviour. You remember it is written, “ Unto you which believe He is precious.” Now that seems to mean, that to those who believe, He is more precious than He is to other people; that, in a peculiarly strong sense, His preciousness is a thing that must be learned by experience. So it is. And it is easy to see how it must be. For the value of a thing is understood fully only by those who know how much they want it. And if a man feels that he does not want a thing--that he can do perfectly well without it--why, he will esteem it as of very little value indeed. Now a perfectly worldly and unconverted man feels he needs food, he cannot do without that; and so of course he sets a value on it. He feels he needs a home to dwell in--he cannot do without that; and so of course he sets a value on it. He feels he needs friends--that life would be a poor, heartless thing without them; and so he sets a value on them. But the quite worldly and unconverted man, who brings everything to a quite worldly estimate, does not feel he needs Christ; he never feels any want of Him; he thinks he can do quite well without Him; and of course he sets no value on Him; of course the Saviour is not precious to that man--how can He be? But, brethren, look to the man who has been convinced of his sin and misery by the Spirit of God; and that only our Redeemer can save us from that dismal estate, and see what he thinks of Christ! Yes, that convicted sinner has found his need of the Saviour. He has learnt that food and raiment, and all things men work hardest for and value most, are not the one thing needful--are worth nothing when compared with a saving interest in the blessed Lamb of God. He has “ learned by experience I “ He has felt a want, felt that the Saviour alone could supply that want; and he knows what Christ is worth, by what Christ has done! (A. K. H. Boyd, D. D.)Experience 1. The true teacher. 2. The universal monitor. 3. The indisputable evidence. 4. Experience of sin, pardon, peace. 5. Character thus becomes argument. 6. Let sin be subjected to this test. 7. The Christian triumphant here. 8. Many can answer by experience who cannot answer by controversy. (J. Parker, D. D.)Learning by experience The world is a school, and the period of our remaining here is the school-time of our existence. The school is a severe one, the discipline is hard, and the process is often tedious. God is the teacher, and He has many assistants, which in various ways and manners are used to bring the soul to saving knowledge of the truth. Now, there is no method so potent for impressing facts on the mind as actual practice. Theory is an ideality which amid the whirl of time and business is soon dissipated. It is only when we ourselves apprehend, through actual touching and handling, that we get a positive and practical knowledge of anything. The most learned engineer who ever lived would feel at a terrible loss if put to drive an express locomotive or to superintend the engines of a vast steamship, if he had never seen one before, although he might have read and written on the subjects all his life. The most skilful theoretical architect would shrink from the ordeal of practical building. I. We learn by experience THE FLIGHT OF TIME. The child is scarcely conscious that time moves at all. It is to him a calm, placid, unruffled lake. But the illusion is gradually dispelled. Youth deepens into maturity, maturity glides into incipient decay, and the soul is startled to find how rapidly life is passing. Then it begins to fly by like a rushing river torrent. II. We learn by experience THE FRAILTY OF HUMAN NATURE. The curse of decay comes as a revelation. Death of a playmate or relation startles the little soul and awakens an unknown terror. Then with the flight of time comes the realization of weakness within ourselves. III. We have learned by experience the OF EARTH. How has the sanguine heart grown broken and seared! The rosy vision has minished into darkness. Disappointments! IV. We have learnt by experience THE VANITY OF TO SELF. Self-sufficiency is man’ s heritage and Satan’ s mightiest weapon. The best contrived scheme brought to nought, the wisest forethought nullified, the labours of a lifetime lost, have shown us how vain is man. V. We have learned by experience THE LOVE, , AND OF GOD. (Homilist.)Experience I. SOME OF THE LESSONS LEARNED BY . 1. The unsatisfying nature of all earthly objects. 2. The preciousness of Christ. 3. The efficacy of prayer. 4. The benefit of affliction. 5. The sustaining power of God’ s grace. II. THE REASONS WHY GOD TEACHES US BY . 1. Because we will not learn our duty without it. 2. Because the lessons thus acquired are the most valuable and permanent. 3. Because we are then more useful to our fellow-men. (Seeds and Saplings.) Genesis 30:28-43 Appoint me thy wages, and I will give it Jacob’ s new contract of service I. IT WAS ENTERED UPON IN TO HIS BETTER AND . II. IT WAS MARKED BY WORLDLY . 1. The prudence which calculates. 2. The prudence which takes advantage of superior knowledge. (T. H.Leale.)Lawful diligence blessed A Divine benediction is always invisibly breathed on painful and lawful diligence. Thus the servant employed in making and blowing of the fire, though sent away thence as soon as it burneth clear, ofttimes getteth by his pains a more kindly and continuing heat than the master himself who sitteth down by the same; and thus persons industriously occupying themselves thrive better on a little of their own honest getting than lazy heirs on the large revenues left unto them. (Fuller.)Advised diligence What though you have found no treasure, nor has any friend left you a rich legacy! Diligence is the mother of good luck, and God gives all things to industry. Then plough deep while sluggards sleep, and you shall have corn to sell or to keep. Work while it is called to-day, for you know not how much you may be hindered to-morrow. One to-day is worth two to-morrows, as poor Richard says; and further, never leave that till to-morrow which you can do to-day. (Franklin.)Holiness God has given us precepts of such a holiness and such a purity, such a meekness and such humility, as hath no pattern but Christ, no precedent but the purities of God; and, therefore, it is intended we should live with a life whose actions are not chequered with white and black, half sin and half virtue. God’ s sheep are not like Jacob’ s flock, “ streaked and spotted,” it is an entire holiness that God requires, and will not endure to have a holy course interrupted by the dishonour of a base and ignoble action. I do not mean that a man’ s life can be as pure as the sun, or the rays of celestial Jerusalem; but like the moon, in which there are spots, but they are no deformity; a lessening only and an abatement of light, no cloud to hinder and draw a veil before its face, but sometimes it is not so severe and bright as at other times. Every man hath his indiscretions and infirmities, but no good man ever commits one act of adultery; no godly man will at any time be drunk; or if he be he ceases to be a godly man, and is run into the confines of death, and is sick at heart, and may die of the sickness--die eternally. (Jeremy Taylor.). Genesis 31:1-12 And the Lord said unto Jacob, Return unto the land of thy fathers Jacob’ s departure for Canaan I. IT WAS BY . II. IT WAS BY A SENSE OF JUSTICE. III. IT WAS AT THE COMMAND OF GOD. IV. IT THE AS WELL AS THE VIRTUES OF JACOB’ S . (T. H. Leale.)The stirring-up of the nest Jacob was becoming too contented in that strange land. Like Ulysses and his crews, he was in danger of forgetting the land of his birth; the tents of his father; and the promises of which he was the heir. He was fast losing the pilgrim-spirit, and settled into a citizen of that far country. His mean and crafty arts to increase his wealth were honeycombing his spirit, and eating out his nobler nature, prostituting it to the meanest ends. His wives, infected with the idolatry of their father’ s house, were in danger of corrupting the minds of his children; and how then would fare the holy seed, destined to give the world the messages of God? It was evident that his nest must be broken up in Haran; that he must be driven back into the pilgrim-life--to become a stranger and a sojourner, as his fathers were. And this was another step nearer the moment when he became an Israel, a prince with God. I. THE SUMMONS TO DEPART. Whether there was voice audible to the outward ear I cannot tell; but there was certainly the uprising of a strong impulse within his heart. Sometimes on a sultry summer day we suddenly feel the breeze fanning our faces, and we say that the wind is rising; but we know not whence it comes, or whither it goes: so does the Spirit of God frequently visit us with strong and holy impulses. There is a Divine restlessness; a noble discontent; a hunger created in the heart, which will not be satisfied with the husks on which the swine feed. We cannot always understand ourselves; but it is the Lord saying to us, Arise and depart; for this is not your rest. II. THE OF . When the pilgrim-spirit essays to obey the voice of God, the house is always filled with neighbours to dissuade from the rash resolve. “ As Christian ran, some mocked; others threatened; and some cried after him to return.” There was something of this in Jacob’ s case. The bird-lime clung closely to him, as he began to plume his wings for his homeward flight. He was evidently afraid that his wives would hinder his return. It would have been natural if they had. Was it likely that they would at once consent to his proposal to tear them from their kindred and land? This fear may have greatly hindered Jacob. He at least thought it necessary to fortify himself with a quiverful of arguments, in order to carry his point. In those arguments we catch another glimpse of his cowardly and crafty nature. They are a strange medley of lies and cant and truth. He might have saved himself from all this, if he had only trusted God to roll away the stones from the path of obedience. For God had been at work before him; and had prepared their hearts, so that they at once assented to his plan, saying: “ We have no further ties to home; now then, whatsoever God hath said unto thee, do?” If we would only go forward in simple obedience, we should find that there would be no need for our diplomacy; He would go before us, making the crooked straight, and the rough smooth. In the endeavours of Laban to retain Jacob, we have a vivid picture of the eager energy with which the world would retain us, when we are about to turn away from it for ever. It pursues us, with all its allies, for seven days and more (Genesis 31:23). It asks us why we are not content to abide with it (Genesis 31:27). It professes its willingness to make our religion palatable, by mingling with it its own tabret and dance (Genesis 31:27). It appeals to our feelings, and asks us not to be too cruel (Genesis 31:28). It threatens us (Genesis 31:29). It jeers us with our sudden compunction, after so many years of contentment with its company (Genesis 31:30). It reproaches us with our inconsistency in making so much of our God, and yet harbouring some cunning sin. “ Wherefore hast thou stolen my gods?” (Genesis 31:30). All, friends, how sad it is, when we, who profess so much, give occasion to our foes to sneer, because of the secret idols which they know we carry with us! III. THE DIVINE CARE. Well might Jacob have thrilled with joy, as he said to his wives, “ The God of my father has been with me.” When God is for us, and with us, who can be against us? Blessed is he who is environed by God, and for whom God fights. He must be more than a conqueror. So Jacob found it; and, at the end of his encounter with Laban, he was able to repeat his assurance, that the God of his father had been with him (Genesis 31:42). (F. B.Meyer, B. A.)Jacob and Laban I. JACOB’ S ARRIVAL AND AT HARAN. 1. God’ s revelations of Himself, of His love and purposes, are incentives to action and encouragements to duty. 2. Notice the similarity and difference between Eliezer’ s arrival at Haran and reception by Laban, and Jacob’ s. (1) Both met the object of their quest as well. (2) Laban welcomed Eliezer because of his presents, and sent Rebekah away with him. He welcomed Jacob as a kinsman, but, with keen foresight that he should not be a loser, practically enslaved the heir of Isaac. II. THE LESSONS OF JACOB’ S AND AT HARAN 1. Even a wise custom is no justification of untruth or deceit (Genesis 29:26). 2. There is a law of retribution and of compensation in life. Jacob’ s love for Rachel sweetened his servitude. 3. The danger of taking narrow views of life. 4. Faith is proved by patience rather than by retaliation (Genesis 30:37-43). 5. The faithfulness of God is irrespective of man’ s desert. III. JACOB’ S FLIGHT FROM HARAN, LABAN’ S PURSUIT OF HIM, AND THE WITH WHICH THEY . 1. Mutual distrust produces estrangement. 2. Suspicion leads to angry accusation and recrimination. 3. The use and misuse of solemn words (Genesis 31:47-48). (A. F.Joscelyne, B. A.)Lessons 1. Prosperity usually draweth on envy to the best of men. 2. It is no rare thing that the saints of God should hear ill of evil men for their best doings. 3. Slanderous tongues are usually to be found in the houses of the wicked. 4. Children are the natural heirs of parents’ corruptions; Laban’ s sons have Laban’ s heart. 5. Covetousness is discontented at any good that passeth unto others. 6. Heat of wicked youth is apt to break forth into railing upon the most upright. 7. Covetous, envious spirits transfer the blessing of God on His to base reproaches (Genesis 31:1) 8. Old subtle sinners keep their tongues and vent their hatred in their looks. 9. As God changeth His providences from one to another, so the wicked change their carriages. 10. It is Christian prudence to observe the discontented and angry faces of wicked rulers. 11. Carnal respects from the wicked to the righteous are but momentary (Genesis 31:2). 12. God sometimes useth the unjust carriages of wicked men to move His saints unto respect of Him. 13. God calleth His saints at last in His set time out of bondage to the wicked. 14. God’ s call alone warrants souls as to leaving of their stations. 15. God’ s gracious presence is ever with them, who are obedient to His call (Genesis 31:3). (G. Hughes, B. D.)Lessons 1. God’ s call will put men upon honest endeavours to accomplish it. 2. It beseems godly husbands to communicate God’ s will to their wives about household affairs. 3. Prudence imparts counsel in fittest places. 4. Sedulity in men’ s calling will not suffer them to lose time (Genesis 31:4). (G. Hughes, B. D.)Lessons 1. Just occasions of moving place may be urged by husbands to wives for their concurrence to and comfort in it. 2. Real and undeserved disrespects from men are justly to be complained of, though fathers. 3. The gracious presence of God with His innocent ones is enough to counterpoise the frowns of men. 4. It is rational to leave fathers with their unjust frowns, and follow God with His smiles (Genesis 31:5). (G. Hughes, B. D.)Lessons 1. No fraud, lying, or deceit, come amiss to covetous worldly spirits for their own ends. 2. Multiplied falsehoods and oppressions are usual with wicked men, to oppress the innocent and to help themselves. 3. The greatest service is of no account with wicked worldly men. 4. Safe are those faithful ones who are taken into God’ s charge. 5. Men may invent many ways to hurt the righteous, but God giveth them not up to their hand (Genesis 31:7). 6. God’ s power and justice turneth the very purposes of the wicked to His saints’ good and their evil. 7. The subtlety of man can never prevent the power and wisdom of God (Genesis 31:8). (G. Hughes, B. D.)Lessons 1. Providence orders the best seasons of comforting His servants against their fears. 2. Saints must take their comforts in the way wherein God will impart them. In dreams, if God will. 3. The saints have real proof of God’ s care of them, and goodness in suiting to them their consolations (Genesis 31:10). 4. God alone is the comforter of His people. 5. God calls by name to poor souls, in application of comfort, to prepare them thereunto. 6. God’ s servants answer at His call to receive His consolations (Genesis 31:11). 7. God showeth His afflicted ones the way of His consolations for their support. 8. God’ s observation of the oppressions of men cannot but stir Him up to work His saints’ relief (Genesis 31:12). Genesis 31:13I am the God of Bethel The God of Bethel I. THE GOD OF BETHED IS A GOD OF , of a special gracious Providence towards His people; and of this as exercised through a Mediator, by the ministry of angels. 1. He is the God of Providence, extending to all the creatures He has made. God did not make the world, and then leave it, confining Himself to heaven, as some would have Him. Though His throne be above, His kingdom ruleth over all. He is no unconcerned spectator of what is done; but like a skilful pilot sits at the helm, and steers the world to what course it shall move. His providence is often mysterious, but nevertheless real and universal. 2. God exercises a special gracious providence about His servants. God has a regard to all the works of His hands; but it is spoken with an emphasis, “ Behold the eye of the Lord is upon them that fear Him, upon them that hope in His mercy.” Upon every one of this number His eye is fixed with satisfaction and delight. 3. God employs His angels as the ministers of His providence in the world, particularly as to His people. Not that God needs the agency of any of His creatures, but for the honour of His majesty He is pleased to use them. II. THE GOD OF BETHEL IS THE GOD OF PROMISE. And as it is here declared by Himself, I am the God of Bethel, it plainly denotes-- 1. That He takes delight in the promises He hath made to His people, and the covenant engagements in which He stands to them. 2. These words, “ I am the God of Bethel,” being spoken twenty years after the promises and appearances there, were first made, God intimated by them, that He was the same now as heretofore; as able to guide and guard, as formerly. 3. God proclaims this to tell His servant that all the mercies he enjoyed came from His hand and love, as his God in covenant; and that under this notion, he was still to look to Him for all he should further need. III. At Bethel Jacob vowed a vow, which was in confirmation of his covenant with God: and so God’ s styling Himself the God of Bethel denotes in general that HE TAKES SPECIAL NOTICE OF THE SOLEMN OF HIS , what promises and vows they make to Him and where. Particularly He is the God of Bethel, i.e., of His house, of every place appointed for His worship, as observing who there vow and dedicate themselves to Him, and who do not; in what manner any vow unto Him, whether in truth and with the heart, or deceitfully and with guile. God cannot be ignorant of what is done, and where; but He would be considered as particularly observing what passes at Bethel, i.e., in His hoarse, and at His table there, now under these New Testament ages. 1. God takes notice who tarries away from His house that ought to be there; and He takes notice too, in what dress every individual comes thither. 2. God is the God of Bethel, as approving His people’ s dedicating themselves by vow, in confirmation of their covenant to Him. This is their reasonable service, and what His promises and grace should readily lead them to. 3. God is the God of Bethel, as He is ready to reward His servants who make conscience of keeping their engagements, and walk in a sense of the vows of God upon their souls. IV. And now as THE USE of all. 1. How desirable is a special relation to the God of Bethel, as the God of Providence, and of this as in a peculiar manner exercised about His people. 2. As the God of Bethel is ever mindful of His promises, His people can never want encouragement to come to His throne of grace. 3. Does God style Himself the God of Bethel, as denoting His strict observance of what passes in His house? What seriousness becomes us in all religious duties and services, or when, in a way of worship, we have to do with God? 4. Is the God of Bethel to be conceived of, as a witness to all our solemn transactions and engagements? how great must be the sin and folly of being formal and insincere in vowing to the Lord, or in pretending, either to enter into or confirm our covenant with Him, when leaving our hearts behind? 5. Does God as the God of Bethel remember the vows there made, with what confusion will they appear before Him who have omitted to perform their promises? (D. Wilson.)The God of Bethel I am the God of Bethel! When at Bethel, the Lord said, “ I am Jehovah, God of Abraham thy father, and the God of Isaac.” He might have said the same now; but it was His pleasure to direct the attention of His servant to the last, and to Him the most interesting of His manifestations. By giving him hold of the last link in the chain, he would be in possession of the whole. The God of Bethel was the God of his fathers, Abraham and Isaac; the God who had entered into covenant with the former, had renewed it with the latter, and again renewed it with him. What satisfaction must it afford, to be directed by such a God! (A. Fuller.)God’ s reminders “ I am the God of Bethel, where thou anointedst the pillar, and vowedst a vow unto Me.” It is not only necessary that we be reminded of God’ s promises for our support in troubles, but of our own solemn engagements, that the same affections which distinguished the best seasons of our life may be renewed, and that in all our movements we may keep in view the end for which we live. The object of the vow was, that Jehovah should be his God: and whenever he should return, that that stone should be God’ s house. And now that the Lord commands him to return, He reminds him of his vow. He must not go to Canaan with a view to promote his own temporal interest, but to introduce the knowledge and worship of the true God. This was the great end which Jehovah had in view in all that He did for Abraham’ s posterity, and they must never lose sight of it. (A. Fuller.)Lessons 1. God sets Himself out to His saints distinctly and eminently from the misconceits of Him by nations. 2. God is the God of Bethel to His Jacobs, of sweet providences and precious promises to His saints. 3. God’ s providence and promise may justly cause souls to dedicate and vow themselves to Him. 4. Souls devoting of themselves to God, engageth them to follow Him at this call. 5. God is forced to put His saints in mind of their engagement sometimes before they think of 2:6. God’ s call alone is the just ground of the egress and regress of His servants, for blessing, and with 2:7. God will surely call in His set time to His saints for their returning to the place of rest. 8. Preparation and execution to go where God calleth, is due from saints to the call of God (Genesis 2:13). (G. Hughes, B. D.)The God of Bethel I. Does not that mean, first, that our God is the God of our early mercies 2 Bethel was to Jacob the place of early mercy. Let us look back upon our early mercies. Did they not come to us, as they did to him, unsought and unexpected, and when, perhaps, we were unprepared for them? II. Does it not mean, the God of our Lord Jesus Christ? What is “ Beth-el” but “ the house of God.” And the house of God, the true Bethel, is the person of the Lord Jesus Christ, for “ In Him dwelleth all the fulness of the Godhead bodily.” III. Still further let us remember that this God of Bethel is the God of angels. We do not often say much about those mysterious beings, for it is but little that we know of them. This, however, we know--that angels are set by God to be the watchers over His people. We shall not come to harm if we put our trust in God. “ I will lay me down to sleep, for Thou makest me to dwell in safety.” These angels were also messengers. “ Are they not all ministering spirits? “ and are they not sent with messages from God? Moreover, they are our protectors. God employs them to bear us up in their hands, lest at any time we dash our foot against a stone. We do not see them, but unseen agencies are probably the strongest agencies in the world. IV. Notice, once more, that the God of Bethel is the God of our vows. (C. H.Spurgeon.) Genesis 31:14 Is there yet any portion or inheritance for us in our father’ s house Inheritance for us So asked Rachel and Leah of Jacob. And we see how suggestive these historical touches in Old Testament story are, when vitalized by the spirit of the gospel. We think at once of the Saviour, who is the open door to the great Father’ s house. There are multitudes who have lost their portions, and some are very sad and weary. Prodigal meets prodigal, and recounts the story of the painful way. Ruins always touch us with sadness; and “ human hearts get ruinous in so much less time than stone walls do!” I. THE CRY IS . Men do not ask, “ Is there hope for the lost--the profligate, the vile?” but, “ Is there hope for me?” The soldier lying wounded in the battle-field thinks of the home harvest-fields far away, and the soul amid its wounds and woes whispers, “ I will arise and go to my Father. There is a home-returning way for me!” II. THE CRY IS ANXIOUS. “ Is there yet?” Once the soul was ready to surmise there might be! But is there now? when sin has consolidated into habit, when the door has been shut so often in the marred face of the Man of Sorrows! “ My sin is ever before me,” is the great cry of conscience. We sympathize with human anxiety. We watch with moistened eyes the widow who asks, “ Is there yet a table in the wilderness for me and my little ones?” In reply to the “ yet,” let us answer, “ Though thy sins be as scarlet, He shall make them white as wool” ; “ He shall blot out thy transgressions as a cloud, and thine iniquities as a thick cloud” ; “ He is able to save to the uttermost all that come unto God by Him.” III. THE CRY IS . “ My Father’ s house!” For we are, in one sense, all of us God’ s offspring. True, we have lost likeness to Him and peace with Him; and only by faith can we become the spiritual sons of God. But there is memory of the lost estate in every heart. Man was made for God, and He is the only home of the soul. God gave us our earthly homes and relationships, to be parables of that great central truth. No word thrills us like “ home” ; no picture on Academy walls touches us like Provis’ s interiors. And this is natural. For let home be dark or deserted, let the dove of peace leave that, let those sweet sanctities be desecrated, and no outside joys, no travels, no pursuits can make compensation! And to know the value of a home, you must lose one. IV. THE CRY IS . Yes! in many parables, in many promises, in deeds of love and sacrifice. Faith leads all along the way, from justification to glory. But it were wrong to conceive of the inheritance as all future. Heaven does begin on earth, because the heavenly principles, purposes, and pleasures may be ours now. . We close with the remembrance that there is welcome for us, room for us, reward for us. Have you ever stood outside a flower-show in the summer-time, and seen carriage after carriage drive up, with rustling silks and dazzling liveries and crested panels, pride and pomp entering in; and then caught the wistful face of a poor child at the gate, with another child in her arms, shut out from seeing God’ s beautiful flowers? The poor, the blind, the maim, the halt, the prodigals of every type are welcome. What, does He want me? does He wait for me? has He asked for me? (W. M. Statham, M. A.)A worldly-spirited reply We have seen some things in the history of these women which have induced us to hope well of them, notwithstanding their many failings; but though in this case it was their duty to comply with the desire of their husband, and to own the hand of God in what had taken place between their father and him; yet there is something in their manner of expressing themselves that looks more like the spirit of the world, than the spirit which is of God. A right spirit would have taught them to remember that Laban, whatever was his conduct, was still their father. They might have felt it impossible to vindicate him; but they should not have expatiated on his faults in such a manner as to take pleasure in exposing them. Such conduct was but too much like that of Ham towards his father. And as to their acknowledging the hand of God in giving their father’ s riches to their husband, this is no more than is often seen in the most selfish characters, who can easily admire the Divine providence when it goes in their favour. The ease, however, with which all men can discern what is just and equitable towards themselves, renders the love of ourselves a proper standard for the love of others, and will sooner or later stop the mouth of every sinner. Even those who have no written revelation have this Divine law engraven on their consciences: they can judge with the nicest accuracy what is justice to them, and therefore cannot plead ignorance of what is justice from them to others. (A. Fuller.)Lessons 1. It becometh wives, especially in good families, to listen unto advice of husbands from God. 2. God can make them that disagree in a family sweetly to concur to do His work. 3. It is unnatural for children to find no portions in their father’ s house, when they abound. 4. Such brands of cruelty are left upon unnatural fathers by the Spirit (Genesis 31:14). 5. It is cruel for fathers to use their children as slaves and make merchandize of them. 6. It is savage for parents to consume the substance of children for whom they should provide. 7. Such unnatural dealings, in God’ s justice, alienate hearts of children from parents (Genesis 31:15). 8. It is fit to consider how God recompenseth cruelties of unnatural parents in depriving them of their children. 9. What God giveth to parents and children may be justly owned by them. 10. Good women will be free and helpful to their husbands to go and do whatever is the will of God unto them (Genesis 31:16). (G. Hughes, B. D.) Genesis 31:17-21 Then Jacob rose up.Lessons 1. Concurrence of all things with the call of God points out the time of man’ s obedience to him. 2. He that hath God’ s call for himself and others to any undertaking should prepare first for it. 3. It concerns husbands and fathers to provide for convenient motions of wives and children upon God’ s call (Genesis 31:17). 4. Prudence teacheth men to order all their substance as motions rightly upon God’ s call. 5. Justice will suffer no man to take anything but that which is his own. 6. Courage becometh God’ s servants to break through all difficulties to follow God (Genesis 31:18) and go where He calleth them. (G. Hughes, B. D.)Lessons 1. Providence finds work to call off such as would hinder obedience to His work from His servants. 2. Hard it is for souls bred up in superstition to be wholly taken off from it. 3. There may be a temptation upon children to rob parents, but it is grievous wickedness. 4. Hearts not purged will have their superstitions and means of will-worship, though they steal them. 5. God suffers such irregular practices in good families sometimes for the trial of His own (Genesis 31:19). (G. Hughes, B. D.)Lessons 1. Providence directs God’ s servants to prudence for escaping the hands of wicked men at His call. 2. It is no iniquity, not to declare God’ s call and way to such as would oppose them (Genesis 31:20). 3. Flight is not unbeseeming saints from under the hands of oppressors when God calleth to 2:4. Difficult passages God’ s servants find sometimes in following God’ s call. 5. No difficulties should discourage where God appears to warrant man’ s motions. 6. Man’ s face should be set to that mark which God points him out in his pilgrimage (Genesis 2:21). (G. Hughes, B. D.)Lessons 1. Providence ordereth tidings of His delivering His servants, to come to their enemies when they are not to be hindered by them (Job 5:12; Job 5:10). 2. Tidings of mercy to saints may come to the wicked soon enough to try them (Genesis 31:22). The Teraphim Rachel stole the Teraphim, either, as has been advanced, because she wished to prevent Laban’ s consulting them on the direction of their flight, or to secure their guardianship for a journey apparently fraught with difficulties and dangers. The value of the precious metal of which the idol might have been made was certainly a temptation subordinate to the superstitious motive. The example given by Jacob with regard to the worship of God, had manifestly exercised a greater influence upon Leah than upon Rachel; though both, therefore, acknowledged, in Jacob’ s blessing, the will and favour of God, and urged him to follow the Divine directions (Genesis 31:16), Rachel continued to attach a high value to dumb images, and regarded herself safe only under the guardianship of her own gods. Our knowledge concerning the shape of the Teraphim is very limited. They resembled the form of man (1 Samuel 19:13), either consisting of the entire human body, or only of head and breast. They were made of various materials, and not unfrequently of silver, two hundred shekels of which were employed for one statue (Judges 17:4). Our information is more accurate respecting the use and nature of the Teraphim. But we must distinguish between the earlier and later history of the Hebrews. The origin of the Teraphim seems to have been in Mesopotamia or Chaldea, a supposition probable from our passage, and from a later allusion in which the Babylonian king is related to have consulted them (Ezekiel 21:26). Although no doubt comprised amongst the idols which Jacob is recorded to have removed in Shechem (Genesis 35:4), they long remained in favour among his descendants; and while the Hebrews were always conscious of their crime whenever they worshipped other gods, they do not seem to have regarded the adoration of the Teraphim as equally reproachful. On this point, the history of Micah is highly instructive (Judges 18:1-31.). It shows clearly, that the Teraphim were considered as tutelar deities, fully compatible with the homage solely due to the Lord; that they were used, by many, as oracles, like the Urim and Thummim, or like the Ark of the Covenant; and that they were deemed sacred and lawful, if but a descendant of Aaron performed the ministerial functions: they implied a transgression of the second, not of the first commandment. Thus we account for the fact, otherwise most strange, that the prophet Hosed enumerates the Teraphim among the boons of which the disobedient Israelites would be deprived (3:4); he threatens them with the dissolution of national and of family life; he predicts, that princes and sacrifices will disappear, and together with them their own domestic gods, the Teraphim, who, therefore, have there a political and social rather than a religious import. The prophet does not hesitate to mention them, because they were evidently in his time still considered as the mildest and most harmless form of idolatry. But gradually, when the pure doctrines of Mosaism began to be enforced with greater rigour, the Teraphim were naturally included among the objects of religious aversion; even the author of the Book of Judges, who wrote in the latest times of the monarchy (Judges 18:30), inserted in his truthful narrative a remark of disapproval: “ in those days there was no king in Israel, every one did what was right in his own eyes” (17:6); when king Josiah established the strict worship of monotheism, he destroyed among the other idols, the Teraphim also (2 Kings 8:24); and, perhaps, exactly because they were considered as almost innocent images, the later writers were extremely severe in denouncing them: the crime of obstinacy against the Divine will is compared to the idolatry of the Teraphim (1 Samuel 15:23); they are classed among the “ detestations and abominations” (2 Kings 13:24); their oracles are described not only as falsehood, but as wickedness; they lead astray those who consult them like sheep which have no shepherd (Zechariah 10:2); and they are attributed to the Babylonian monarch together with his other absurd modes of divination, as the auguries taken from “ looking in the liver” (Ezekiel 21:26; Ezekiel 21:28). (M. M. Kalisch, Ph. D.) Genesis 31:22-42 Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, . . . ?-- Laban’ s expostulation with Jacob, and Jacob’ s defence I. LABAN’ S WITH JACOB. 1. There was, apparently, cause for just complaint. (1) There were some criminal elements in the conduct of Jacob. (2) There was unkindness and a breach of social obligations. 2. But this complaint was, really, the disguise of Laban’ s own evil nature. II. JACOB’ S DEFENCE. 1. He challenges proof of his dishonesty. 2. He appeals to many years of faithful and honest service. (T. H. Leale.)Lessons 1. Laban, upon tidings of Jacob’ s deliverance, haste in fury to avenge themselves on them. 2. Wicked men of might join to themselves their allies, to help on their furious revenges. 3. Injustice and cruelty will spur souls on to the persecution of the innocent many days. 4. Envy and revenge will not give over pursuing the innocent until they overtake their prey (Genesis 31:23). (G. Hughes, B. D.)I. THE FLIGHT of Jacob from Laban. 1. Cause. (1) Jealousy of Jacob’ s prosperity amongst Laban’ s family (Genesis 31:1). (2) Jacob had himself been not very kindly treated by Laban (Genesis 31:7). (3) Command of God that he should return (Genesis 31:13). Added to this, Rachael and Leah, also, were willing to depart, as feeling that they were not so welcome at home as formerly (Genesis 31:14-15); (4) and yet could not go away openly. Laban would have hindered him, or have prevented his carrying away the whole of his property (Genesis 31:42). 2. Time. Sheepshearing. So important a duty that Laban must himself superintend it. He goes some distance from home. While Laban is absent, Jacob steals away. Collects his flocks and herds, servants and substance, and sets out over the desert which he had traversed some twenty-one years before with only his staff in his hand. II. THE PURSUIT. Of Laban after Jacob. Laban did not hear of Jacob’ s flight till three days had passed. This part of the journey Jacob would naturally travel with all speed. So large a caravan could not march without leaving the plain track behind. Laban in pursuit for seven days, i.e., until ten days after Jacob had started. Reaching the mountains of Gilead and their defiles, and not overtaken; Jacob might think the pursuit had not been undertaken, or if so, then abandoned. Evening of tenth day Laban and his band approach. Too exhausted by the march to bring matters to an issue at once. The two camps retired to rest. Night settles down on the hills of Gilead, and watch fires, &c. Probably it was this night that Laban had a wonderful vision, in which he was warned respecting his treatment of Jacob. From the nature of the vision it is plain how murderous his intentions were. III. THE PARTING. Of Jacob and Laban. 1. The controversy between Laban and Jacob. Laban’ s charge against Jacob. Going by stealth. Leading his daughters as captives (comp. Verses 14, 15 with 26). Pretence of great affection (Genesis 31:27-28). Assertion of power. Acknowledgment of Divine interference. Charge of stealing the idols. 2. Jacob’ s reply. Tells the truth (Genesis 31:31), but not all the truth (comp. Verses 1-16). Repudiates, sternly and prompt]y, the charge of carrying off the images. 3. The search for the idols, which are not found. 4. They set up a memorial pillar, and so part at Mizpah. The two camps remaining there another night, and travelling, east and west, early in the morning, to meet no more. Learn: I. Be thankful for the domestic relations of life, and that ours do not demand our flight from home and kindred. II. Jacob bore cruel usage for twenty years, and even then did not prepare for flight till God had given him the command. III. The vision sent to Laban shows that God would have family meetings peaceably conducted, and those who have had unkind thoughts, He would have them lay them aside. IV. Christ Jesus, the Prince of Peace, is the Great Reconciler. (J. C. Gray.)Lessons 1. The Almighty God appears seasonably to stop the rage of cruel oppressors against His saints. 2. Night apparitions in dreams God can make to terrify wicked enemies from their purposes. 3. God warns envious spirits, that they look to themselves, if they oppress His saints. 4. God curbs the spirits of wicked men sometimes, and charges them not to speak an evil word to His people (Genesis 31:24). (G Hughes, B. D.)Lessons 1. It is no harm for the wicked to overtake the righteous, while they are curbed by God. 2. Providence may bring enemies near to His saints, and yet keep mischief far off from them. 3. God can cause the righteous to pitch near their oppressors, and yet secure them (Genesis 31:25). Lessons 1. The worst dealers are most apt to question others for their doings though good. 2. Violence questions innocency for escaping from its heart, though God call it. 3. The interrogatories of oppression pretend captivity of daughters, when they go freely (Genesis 31:26). 4. Unreasonable oppressors require a reason of the innocent’ s escape, where there needs none to be rendered; it being apparent. 5. Injurious men are displeased when the righteous escape without their knowledge. 6. Hypocritical violence may pretend a free dismission of the righteous, which it never meant. Laban’ s music (Genesis 31:27). 7. Unnatural fathers are apt to question others as causes of their unnaturalness to children. 8. Wicked and foolish men are very forward to charge the innocent with doing wickedly (Genesis 31:28). Lessons 1. It is the property of wicked oppressors to boast of their strength, which is more than they have. 2. Wicked injurious men boast that they can do mischief against the righteous (Psalms 52:1). 3. The hand of the wicked is ready to oppress the innocent, if God hinder not. 4. Wicked oppressors complain that God hinders them in their cruel designs. 5. The ungodly will not learn to own God, though they find Him too mighty for them. 6. Fear of self-destruction keeps oppressors from destroying saints. 7. God worshipped in truth by His, is stronger than God falsified by the wicked. 8. God maketh the wicked enemy confess His sovereignty sometimes against their will (Deuteronomy 31:1-30; Deuteronomy 32:29). Lessons 1. Plain and ready answers become the saints against the charges of the wicked. 2. Just fear of violence is a just ground of the saints escaping it, under God’ s call. 3. God’ s call and saints’ fear of dangers from men may well consist together. 4. Violent rapture of wives and children by cruel men may make the saints afraid of, and fly from it (Genesis 31:31). 5. Holy souls abhor idols, and much more the covering of them. 6. Innocency is not afraid to put itself upon trial of life. 7. Plain honest hearts dare put themselves upon the search and judgment of their enemies. 8. Good fathers of families would have all with them innocent its themselves. 9. Good men may be too confident of the goodness of such as are under them. 10. Ignorance of other’ s hearts and actions makes men so rash and confident of them (Genesis 31:32). Lessons 1. False accusers of the saints are willing to turn every stone, to make good their charge upon them (Genesis 31:33). 2. God in His wisdom useth the sins of one creature to frustrate the sin of others (Genesis 31:31). 3. Sin once committed putteth souls upon more sin to conceal it. 4. Hypocrisy and lying is the way that sinners use to cover stealing. 5. God may bear with the iniquity of some to clear the innocency of others. 6. Such as seek occasion against the saints, God so orders, that they find it not (Genesis 31:35). Jacob at Haran; or, The disciplinary retributions of life I. THE THAT MARKED THE LIFE OF JACOB. 1. Jacob had sought by fraud, position and possession in his father’ s house. He is now an exile from his father’ s house--an outcast and a wanderer. 2. He who had defrauded Esau, is now himself defrauded by Laban. 3. He who had deceived his father was afterwards himself deceived by his sons. 4. Another form of retribution that awaited Jacob, was the having to encounter and deal with the brother whom he had so cruelly and foully wronged. II. THE OF THE THAT MARKED THE LIFE OF JACOB. We are slow to learn the lessons of a godly life by precept. God therefore teaches us them by experience. Jacob’ s character did certainly advance under the discipline. 1. At Haran he applied himself at once to honest industry, instead of having recourse to artifice and cunning. 2. A spirit of magnanimity marked many of his dealings with his uncle, contrasting favourably with his earlier indications of self-seeking. (W. Roberts.)The years of servitude I. THE OF JACOB. 1. His trials. And among these we should rank, as of the first importance, that he had been compelled by circumstances to dwell beyond the range of true piety, and to sojourn in an idolatrous land, and with an idolatrous family. Another of the trials to which Jacob was exposed, was the footing on which he stood in the family of Laban. The whole period had been to him a time of affliction; and, but for the favour of his God, this lengthened service, hard as it was, would have terminated in poverty. “ Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty.” Jacob had no reason to expect such treatment as this from a cousin and a father-in-law. A third trial which Jacob had to endure was, to a feeling mind, peculiarly severe. His attachment to Rachel appears to have been sincere and ardent. He could not, then, but feel deeply the deception that was practised upon him. Among Jacob’ s trials we must enumerate also many of the scenes of domestic life. 2. We come to notice Jacob’ s errors. 3. But we turn now to a more gratifying subject of consideration, when we notice, the personal piety of Jacob--the influence which, during twenty years of trial, his principles had upon his personal character. (1) With reference to his sobriety, excepting the error of polygamy, which was indirectly sanctioned, there is nothing on record against him. He was not guilty of any of that violence which had filled the earth, or of those vices which were too general all around him. (2) With reference to the righteousness of his dealings with his fellow-men, he was zealous in the service of his master, moderate beyond measure in his requirements, and faithful in his engagements. He could appeal to Rachel and to Leah, “ Ye know that, with all my power, I have served your father.” And he had their testimony, and even that of Laban, to the faithfulness of his service. (3) Of his godliness there can be no question. It is manifest that he dwelt with God, and God with him. His habits were those of piety and communion with God; and even the language of Leah and of Rachel show that, by his influence, they were led to cultivate the same spirit. We are told that they prayed, and that God hearkened to them. “ The God of my fathers hath been with me, God suffered him not to hurt me.” “ God hath taken away the cattle of your father, and given them to me.” And again, “ Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty.” “ God hath seen my affliction, and the labour of mine hands, and rebuked thee yesternight.” And this view of Jacob’ s devotional habits is confirmed by the testimony of the sacred writer, that God really was with him. II. But before we draw a practical conclusion from these things, there is another point on which we shall do well for a moment to delay. IT IS THE OF GOD TO HIS SERVANT. God had made a covenant with Jacob by promise; and when Jacob journeyed onward from Bethel, the promise of Divine favour rested upon him. Jacob was pious, because God was gracious. Jacob persevered, because God was faithful. His God had promised “ to be with him, and to keep him in all places whither he should go” ; and not one word failed of all that the Lord had spoken to him of. The secret agency of God’ s providence availed for his protection, and for his correction in righteousness. From this period, then, of the Patriarch’ s life, let us learn the wisdom of confiding ourselves to the care of the Almighty God. “ He careth for us.” You, then, who are only entering upon the world, or are now struggling with its cares and its temptations--who feel how difficult it is to walk humbly, circumspectly, and without offence--let the twenty years of Jacob’ s hard service teach you a useful lesson. The path of probity and rectitude is the path of honour, happiness, and success. It is not man, but God that you serve, and He will not forget you. At the same time this history will administer to you a salutary caution. You must not expect deliverance precisely when you wish it, nor in the way most satisfactory to yourself. Clouds may gather when you look for sunshine. Look to the covenant of His grace, and lean upon it, for “ it shall not be moved” ; and determine, that by His grace you will faithfully fulfil all the relative duties of life, however painful and distressing. (E. Craig.)Lessons 1. Faithfulness in good servants makes them undergo day and night labours for the good of their rulers. 2. Heat and cold consumptions with restless nights will grace incline to endure to honour God in service. 3. Such faithful service is a testimony against the wrongs and injustice of cruel masters (Genesis 31:40). 4. Unwearied doth grace make souls to be in the service to which they are called by God. 5. Faithfulness will not let a soul to take wages or receive good gratis. 6. The best service may be repaid with hardest measure from griping masters. 7. Good service will rise in judgment against the hard dealings of evil rulers (Genesis 31:41). 8. Where man is injurious God Himself will plead for righteous servants. 9. The true God is known to be the God of Abraham, Isaac, and Jacob. 10. Propriety in God and fear of Him is the best way of knowing God. 11. It is the design of wicked men to undo those in this world whom God doth own and will prosper in it. 12. God takes special notice of the sufferings and faithful doings of His servants towards wicked men. 13. God rebukes the envious and malicious spirit of cruel men against His righteous servants. 14. God’ s approbation of His own and reprehension of the wicked is a full defence against false charges or criminations (Genesis 31:42). (G. Hughes, B. D.)Laban Laban seeks to get God’ s blessing, as it were, at second-hand. If men could be related to God indirectly, as if in law and not by blood, that would suit Laban. If God would admit men to His inheritance on any other terms than being sons in the direct line, if there were some relationship once removed, a kind of sons-in-law, so that mere connection with the godly, though not with God, would win His blessing, this would suit Laban. Laban is the man who appreciates the social value of virtue, truthfulness, fidelity, temperance, godliness, but wishes to enjoy their fruits without the pain of cultivating the qualities themselves. He is scrupulous as to the character of those he takes into his employment, and seeks to connect himself in business with good men. In his domestic life he acts on the idea which his experience has suggested to him, that persons really godly will make his home more peaceful, better regulated, safer than otherwise it might be. If he holds a position of authority, he knows how to make use, for the preservation of order and for the promotion of his own ends, of the voluntary efforts of Christian societies, of the trustworthiness of Christian officials, and of the support of the Christian community. But with all this recognition of the reality and influence of godliness, he never for one moment entertains the idea of himself becoming a godly man. In all ages there are Labans who clearly recognize the utility and worth of a connection with God, who have been much mixed up with persons in whom that worth was very conspicuous, and who yet, at the last, “ depart and return unto their place,” like Jacob’ s father-in-law, without having themselves entered into any affectionate relations with God. (M. Dods, D. D.) Genesis 31:43-48 Let us make a covenant, I and thou; and let it be for a witness between me and thee Laban’ s covenant with Jacob I. IT WAS FORCED UPON HIM BY . 1. His long journey in pursuit of Jacob. 2. The Divine warning. 3. His failure to criminate Jacob. 4. The overwhelming force of Jacob’ s self-defence. II. IT SHOWED AN SENSE OF DUTY AND . 1. The natural love of kindred may exist apart from piety. The social affections are beautiful in themselves, but they may be exercised by those who have very imperfect notions of religion, or who even set it aside altogether. 2. The forms of religion may be used with but an imperfect recognition of their real significance. The setting up of this pillar, and the pious motto attached to it, seemed to indicate a most sacred friendship and a solemn regard to the realities of religion. The all-pervading presence and the power of God were recognized. God is regarded as One to whom men are ultimately accountable. But this transaction, though employing the sanctions of religion, shows but a very low apprehension of its nature. This heap was set up by enemies who called upon God to protect them, each from the encroachments of the other. (T. H. Leale.)Bethel to Mizpah; or, Service in a strange land I. JACOB’ S WITH LABAN. 1. He had served a long time. 2. He had served Laban honestly. 3. He had undergone much toil. II. JACOB’ S IN GOD. III. JACOB’ S WITH LABAN. Learn: 1. God’ s providence. 2. God’ s faithfulness. (W. S. Smith, B. D.)Lessons 1. False accusers, though silent at a just defence, yet are not ready to clear the innocent. 2. Guilt makes wicked men dumb to answer the plea of the righteous. Laban knew his guilt, but owns it not. 3. Proud oppressors, when they cannot hurt, yet they brag all is theirs. 4. Unnatural parents, when found out, pretend nearness and interest in their offspring. 5. Cruelty is sometimes crafty to pretend to spare for relation’ s sake (Genesis 31:43). 6. Bloody men overawed by God are forced to seek peace with the righteous whom they hate. 7. Oppressors are wily to secure their peace by covenant with the innocent when forced to it. 8. Crafty persecutors overcome desire engagement from the persecuted for their safety (Genesis 31:44). (G. Hughes, B. D.)Lessons 1. The righteous and wicked in covenants of peace may agree in the same terms, but not in the same heart. 2. Good and bad have inclination to use terms consonant to their country and religion. 3. Imposition of names upon dead things may tend to the information of the living (Genesis 31:47). 4. Visible tokens may lawfully bear the titles of things signified by them. 5. The worst souls may be ready in word to appeal to witness, but such as they conceive cannot hurt them. 6. Pillars and places may bear the name of memorable actions to teach posterity (Genesis 31:48). 7. Titles and words enough the falsest hearts may use for their own ends. 8. Jehovah may be appealed unto by false hearts as to selfseeking and their own security. 9. Fair pretences and guilty fears may move wicked souls to lay bends from God upon the innocent for their own safety. 10. God doth oversee and watch all parties covenanted what they do when they are separated (Genesis 31:49). (G. Hughes, B. D.)The pillar a witness The following story is told of a rich old citizen of Bermago. He had lent to one of his countrymen at Florence four hundred crowns, which he advanced without any witness, and without requiring a written acknowledgment. When the stipulated time had elapsed, the creditor required his money; but the borrower, well apprised that no proof could be brought against him, positively denied that he had ever received it. After many fruitless attempts to recover it, the lender was advised to resort to the duke, who would find some method of doing him justice. Alessandro accordingly ordered both the parties before him; and after hearing the assertions of the one, and the positive denial of the other, he turned to the creditor, saying, “ Is it possible, then, friend, that you can have lent your money when no one was present?” “ There was no one, indeed,” replied the creditor. “ I counted out the money to him on a post.” “ Go, bring the post then, this instant,” said the duke, “ and I will make it confess the truth.” The creditor, though astonished at receiving such an order, hastened to obey, having first received a secret caution from the duke not to be very speedy in his return. Meantime the duke employed himself in transacting the affairs of his other suitors, till at length, turning to the borrower, he said, “ This man stays &long time with this post.” “ It is so heavy, sir,” replied the other, “ that he could not yet have brought it.” Again Alessandro left him, and, returning some time afterward, carelessly exclaimed, “ What kind of men are they that lend their money without evidence? Was there no one present but the post. No, indeed, sir! replied the knave. “ The post is a good witness then,” said the duke, “ and shall make thee pay the man his money.” Genesis 31:49-55 The Lord watch between me and thee.--Lessons 1. Injurious persons are most apt to suspect the innocent for doing wrong. 2. Wicked men would not have others wrong their children though they do it themselves. 3. Nature denieth polygamy though men’ s lusts design and plead for it. 4. Want of human witness to require fealty is no ground of breaking covenant security. 5. God Himself is witness to the covenants of men, and will see right to be done by them or judge for it. 6. The most fraudulent men may be strict upon others to press on them the testimony of God (Genesis 31:50). (G. Hughes, B. D.)Lessons 1. Treacherous, deceitful men are most fearful of hurt pursuing them. So Laban. 2. Guilty fear makes men solicitous and intent to save themselves. 3. Sinful solicitousness for safety is full of words to little purpose (Genesis 31:51). 4. Jealousy groundless contents not itself with God’ s witness, but will have visible assurance. 5. Wickedness may sometimes be content not to do harm to others when it is afraid itself. 6. The most injurious are most solicitous to secure themselves from the innocent, who think no harm unto them (Genesis 31:52). (G. Hughes, B. D.)Lessons 1. An oath of God is a just means of confirmation to a lawful covenant for setting things out of doubt. 2. Superstitious men, though convinced of the true way of God, yet worship and swear in old corrupt ways. 3. Oaths taken by false gods, or the true in false ways, are yet binding. 4. in making peace with idolaters it is lawful to take their corrupt swearing, but net to follow it. 5. True saints, when called to swear, must do it in the true fear of the true God. 6. It is just for saints to glorify God by swearing in just cases and making Him Judge (Genesis 31:53). (G. Hughes, B. D.)Lessons 1. It is suitable unto a day of peacemaking for God’ s servants to make a feast. 2. The spirits of good men are free and ingenious even to such as have been adversaries to them. 3. Friendly invitations and communion are the best issue of hot debates. 4. The power of God so overrules as to make persecutors sleep under the shelter of such whom they have oppressed (Genesis 31:54). (G. Hughes, B. D.)Lessons 1. The purposes of wicked men are not in their own hands to effect them. Laban goeth changed home. 2. Furious pursuits of the innocent God turneth to early departures of their enemies. 3. Overruling Providence can make unnatural men show natural affection. 4. Wicked men are convinced there cometh good to men only from the blessing of God. 5. Ungodly ones may use forms of blessing when yet they can procure none from God. 6. God turns oppressors to their own with rebukes who thirsted after the possessions of the innocent (Genesis 31:55). So God delivereth His out of temptations. (G. Hughes, B. D.)Mizpah I. The ordinary use of this word is not quite the same as its original use. It is generally used as a kind of bond or link between parted friends; whereas it was first used as a AND WARNING between two men who were in some sort enemies, or, at least, but doubtful friends, and one of them very suspicious of the other. 1. When two men part, as Laban and Jacob parted, and their circumstances are such that, while absent from one another, one of them, or perhaps each of them, will have it in his power to injure the other in any way, in such a case let this word act as a wholesome warning: “ Mizpah,” a beacon or watch-tower. The Lord Himself is such. He overlooks all. 2. A servant must often be free from the ken of master or mistress. But there is an eye on that servant always--the all-seeing eye of God. He stands as a watch-tower between servant and master or mistress, marking and judging how each fulfils his part. Is the master or mistress kind, just, considerate? Is the servant faithful and true, honest, upright, diligent? 3. Men have many dealings with one another in business. The Lord stands and overlooks each bargain. II. But though the original application of the word was such, yet it may very well be applied also in that other way in which it is so often used. When those who love one another are called to part--when friends, for instance, go from each other, when brothers and sisters separate, when children leave home, when even a husband is called to a distance, perhaps to a foreign land, and that for a long time--it is A GREAT COMFORT to remember that the Lord is as a watch-tower between those thus parted. The closest and dearest of all bonds is that of having one Father, one Saviour, one Spirit, one hope now, one eternal home hereafter. Those thus united are hardly absent, even when parted in the body. (F. Bourdillon, M. A.)“ Mizpah” tokens Tokens and memorials are not without use. The “ Mizpah” on seal or ring, on locket or in book, may well bring to mind those absent, and even serve to draw the thoughts to God. The daughter, whose home is among strangers, will think of the fond mother who made that parting gift, and whose wish and prayer seems to be contained in that little word. The son, far off in a foreign land, carries with him a memorial of the same kind; and when he reads that word his thoughts go back to the home of his childhood, a father and mother’ s loving words and earnest prayers come back to his mind, his heart is softened, and he remembers Him who is above all, whose eye is in every place, and now watches over both him and those at home. (F. Bourdillon, M. A.). Genesis 32:1; Genesis 32:9 And Jacob went on his way, and the angels of God met him.And when Jacob saw them, he said, This is God’ s host: and he called the name of that place Mahanaim The ministry of angels I. THE ANGELS . 1. Their number is very great. 2. They are swift as the flames of fire. 3. They are strong. 4. They seem to be all young. 5. They are evidently endowed with corresponding moral excellences. II. THE OF ANGELS HAS THESE . It is a ministry of-- 1. Guardianship. 2. Cheerfulness. 3. Animation. 4. Consolation. 5. Fellowship and convoy through death to life, and from earth to heaven. III. THE WHOLE SUBJECT SHOWS IN A VERY MANNER-- 1. The exceeding greatness of the glory of Christ. 2. The value and greatness of salvation. (A. Raleigh, D. D.)Angelic ministrations Every man has two lives--an outward and an inward. The one is that denoted here: “ Jacob went on his way,” &c. The other is denoted in Genesis 32:24 : “ Jacob was left alone,” &c. In either state God dealt with him. I. THE ANGELS OF GOD MET HIM, We do not know in what form they appeared, or by what sign Jacob recognized them. In its simplicity the angelic office is a doctrine of revelation. There exists even now a society and a fellowship between the sinless and the fallen. As man goes on his way, the angels of God meet him. II. ARE THERE ANY SPECIAL WAYS IN WHICH WE MAY AND USE THIS ? 1. The angelic office is sometimes discharged in human form. We may entertain angels unawares. Let us count common life a ministry; let us be on the look-out for angels. 2. We must exercise a vigorous self-control lest we harm or tempt. Our Saviour has warned us of the presence of the angels as a reason for not offending His little ones. Their angels He calls them, as though to express the closeness of the tie that binds together the unfallen and the struggling. We may gather from the story two practical lessons. (1) The day and the night mutually act and react. A day of meeting with angels may well be followed by a night of wrestling with God. (2) Earnestness is the condition of success. Jacob had to wrestle a whole night for his change of name, for his knowledge of God. Never will you say, from the world that shall be, that you laboured here too long or too earnestly to win it. (Dean Vaughan.)Meeting with angels I. The angels of God meet us on THE DUSTY ROAD OF COMMON LIFE. II. God’ s angels meet us at the hour of need. III. The angels of God come IN THE SHAPE WHICH WE NEED. Jacob’ s want was protection; therefore the angels appear in warlike guise, and present before the defenceless man another camp. God’ s gifts to us change their character; as the Rabbis fabled that manna tasted to each man what each most desired. In that great fulness each of us may have the thing we need. (A. Maclaren, D. D.)Jacob’ s visible and invisible world I. JACOB’ S VISIBLE WORLD. He had just escaped the persecutions of his father-in-law, and was now expecting to meet with a fiercer enemy in his brother. All was dread and anxiety. II. JACOB’ S WORLD. What a different scene is presented to him when his spiritual eye is opened, and God permits him to see those invisible forces which were engaged on his side. We are told that “ the angels of God met him.” He was weak to all human appearance; but he was really strong, for God’ s host had come to deliver him from any host of men that might oppose. The host of God is described as parting into two bands, as if to protect him behind and before; or to assure him that as he had been delivered from one enemy, so he would be delivered from another enemy, which was coming forth to meet him. Thus Jacob was taught-- 1. To whom he owed his late mercies. 2. The true source of his protection. 3. His faith is confirmed. It is justified for the past, and placed upon a firmer basis for the future. (T. H. Leale.)Hosts of angels 1. God has a multitude of servants, and all these are on the side of believers. “ His camp is very great,” and all the hosts in that camp are our allies. Some of these are visible agents, and many more are invisible, but none the less real and powerful. 2. We know that a guard of angels always surrounds every believer. “ Omnipotence has servants everywhere.” These servants of the strong God are all filled with power; there is not one that fainteth among them all, they run like mighty men, they prevail as men of war. We know that they “ excel in strength,” as they “ do His commandments, hearkening unto the voice of His word.” Rejoice, O children of God! There are vast armies upon your side, and each one of the warriors is clothed with the strength of God. 3. All these agents work in order, for it is God’ s host, and the host is made up of beings which march or fly, according to the order of command. “ Neither shall one thrust another; they shall walk every one in his path.” All the forces of nature are loyal to their Lord. They are perfectly happy, because consecrated; full of delight, because completely absorbed in doing the will of the Most High. Oh that we could do His will on earth as that will is done in heaven by all the heavenly ones! 4. Observe that in this great host they were all punctual to the Divine command. Jacob went on his way, and the angels of God met him. The patriarch is no sooner astir than the hosts of God are on the wing. They did not linger till Jacob had crossed the frontier, nor did they keep him waiting when he came to the appointed rendezvous; but they were there to the moment. When God means to deliver you, beloved, in the hour of danger, you will find the appointed force ready for your succour. God’ s messengers are neither behind nor before their time; they will meet us to the inch and to the second in the time of need; therefore let us proceed without fear, like Jacob, going on our way even though an Esau with a band of desperadoes should block up the road. 5. Those forces of God, too, were all engaged personally to attend upon Jacob. I like to set forth this thought: “ Jacob went on his way, and the angels of God met him” ; he did not chance to fall in with them. They did not happen to be on the march, and so crossed the patriarch’ s track; no, no; he went on his way, and the angels of God met him with design and purpose. They came on purpose to meet him: they had no other appointment. Squadrons of angels marched to meet that one lone man He was a saint, but by no means a perfect one; we cannot help seeing many flaws in him, even upon a superficial glance at his life, and yet the angels of God met him. All came to wait upon Jacob, on that one man: “ The angel of the Lord encampeth round about them that fear Him” ; but in this case it was to one man with his family of children that a host was sent. The man himself, the lone man who abode in covenant with God when all the rest of the world was given up to idols, was favoured by this mark of Divine favour. One delights to think that the angels should be willing, and even eager, troops of them, to meet one man. Are ye not well cared for, oh ye sons of the Most High! 6. Those forces, though in themselves invisible to the natural senses, are manifest to faith at certain times. There are times when the child of God is able to cry, like Jacob, “ The angels of God have met me.” When do such seasons occur? Our Mahanaims occur at much the same time as that in which Jacob beheld this great sight. Jacob was entering upon a more separated life. He was leaving Laban and the school of all those tricks of bargaining and bartering which belong to the ungodly world. By a desperate stroke he cut himself clear of entanglements; but he must have felt lonely, and as one cast adrift. He missed all the associations of the old house of Mesopotamia, which, despite its annoyances, was his home. The angels come to congratulate him. Their presence said, “ You are come to this land to be a stranger and sojourner with God, as all your fathers were. We have, some of us, talked with Abraham, again and again, and we are now coming to smile on you. You recollect how we bade you good-bye that night, when you had a stone for your pillow at Bethel; now you have come back to the reserved inheritance, over which we are set as guardians, and we have come to salute you. Take up the nonconforming life without fear, for we are with you. Welcome I welcome I we are glad to receive you under our special care.” Again, the reason why the angels met Jacob at that time was, doubtless, because he was surrounded with great cares. He had a large family of little children; and great flocks and herds and many servants were with him. Again, the Lord’ s host appeared when Jacob felt a great dread. His brother Esau was coming to meet him armed to the teeth, and, as he feared, thirsty for his blood. In times when our danger is greatest, if we are real believers, we shall be specially under the Divine protection, and we shall know that it is so. This shall be our comfort in the hour of distress. And, once again, when you and I, like Jacob, shall be near Jordan, when we shall just be passing into the better land, then is the time when we may expect to come to Mahanaim. The angels of God and the God of angels, both come to meet the spirits of the blessed in the solemn article of death. 7. Thus I have mentioned the time when these invisible forces become visible to faith; and there is no doubt whatever that they are sent for a purpose. Why were they sent to Jacob at this time? Perhaps the purpose was first to revive an ancient memory which had well-nigh slipped from him. I am afraid he had almost forgotten Bethel. Surely it must have brought his vow at Bethel to mind, the vow which he made unto the Lord when he saw the ladder, and the angels of God ascending and descending upon it. Here they were; they had left heaven and come down that they might hold communion with him. Mahanaim was granted to Jacob, not only to refresh his memory, but to lift him out of the ordinary low level of his life. Jacob, you know, the father of all the Jews, was great at huckstering: it was the very nature of him to drive bargains. Jacob had all his wits about him, and rather more than he should have had, well answering to his name of “ supplanter.” He would let no one deceive him, and he was ready at all times to take advantage of those with whom he had any dealings. Here the Lord seems to say to him, “ O Jacob, My servant, rise out of this miserable way of dealing with Me, and be of a princely mind.” Oh for grace to live according to our true position and character, not as poor dependents upon our own wits or upon the help of man, but as grandly independent of things seen, because our entire reliance is fixed upon the unseen and eternal. Believe as much in the invisible as in the visible, and act upon your faith. This seems to me to be God’ s object in giving to any of His servants a clearer view of the powers which are engaged on their behalf. If such a special vision be granted to us, let us keep it in memory. Jacob called the name of that place Mahanaim. I wish we had some way in this western world, in these modern times, of naming places, and children, too, more sensibly. We must needs either borrow some antiquated title, as if we were too short of sense to make one for ourselves, or else our names are sheer nonsense, and mean nothing. Why not choose names which should commemorate our mercies? (C. H.Spurgeon.)God’ s host I. THE PATH OF COMMON DUTIES IN DAILY LIFE IS THE BEST AND SUREST WAY TO VISIONS. Jacob’ s track lay downward to the deep valley, and through its shadows to the fords of Jordan. So, if our life is led downward, through toil and care and sorrow, heaven may open as freely above it as on the hill-tops. All know how the proof of a soldier is given on the march as much as in battle; and it is so in common life. But in spiritual application there is a difference: the rewards of men are won only on the field; but our Divine Commander observes and honours equally those equally faithful in the daily march, in farm, or shop, or household, or in the shut-in camp of sickness those “ faithful in that which is least.” II. GOD’ S CARE OVER THOSE THAT FEAR HIM. III. GOD’ S WAY OF FOR MAN’ S HELP. (W. H. Randall.)Lessons 1. Laban’ s departure and Jacob’ s progress are adjoining. Oppressors retreat and saints advance. 2. God’ s servants are careful to move in their own way enjoined by God. 3. In their way commanded, God appoints His angels to meet them Psalms 91:2; Psalms 91:4). God with His angels appears to comfort His, after conflicts with their adversaries (verse 1). 5. God sometimes affords His visible helps unto visible troubles for His saints’ support. 6. God’ s angels are God’ s mighty host indeed, and that in the judgment of the saints. 7. Not single angels but troops God appoints for the guard of single saints. 8. God’ s saints desire to call mercies by their right names. God’ s angels are called God’ s hosts. 9. It is proper to God’ s saved ones, to leave memorials of God’ s strength in saving them (verse 2). (G. Hughes, B. D.)Mahanaim I cannot tell, for Scripture says not, in what form they appeared, or by what sign Jacob recognized them. It is perhaps in the most general view of the passage that its truest comfort lies. It matters not to us what the Patriarchs thought or knew of the ministry of angels, so long as we ourselves recognize the true place of that ministry in the economy of God. In its simplicity, the angelic office is a doctrine of revelation. There are beings beside and (for the present) above man; beings, like him, intelligent, rational, spiritual; beings capable, like him, of knowing, loving, and communing with God; beings, unlike him, pure from the stain of sin--tried once, as all moral natures must be tried, by the alternative of loyalty or self-pleasing--yet faithful among the faithless through that great ordeal, and now for ever secured by the seal of that holiness which they have chosen. Man is not yet, save in one single aspect, the head and the chief of all God’ s creation. In the person of the God-Man he has the pledge indeed that one day he shall be so. But as yet, when the eye of faith looks upward through the infinite space, it discerns essences in all things equal to the human, and in their sinlessness superior; it sees those who in heaven’ s primeval warfare sided with God and conquered--left not their original estate, nor despised their first habitation. The existence of a nature purer than man’ s, more refined in its enjoyments and more elevated in its converse, presents no practical difficulty to the thoughtful. We find nothing but refreshment and nothing but encouragement in the belief that above as well as beneath us are beings performing perfectly the law of their creation; spirits that see God’ s face, as well as animals instinctively true to God’ s order. Man only mars the sweet accord: higher existences have not fallen, lower existences could not fall. If for man God has provided a redemption, then may there be in the end a restoration of that original perfection in which God saw everything that He had made, and, behold, it was very good. That contrast which shames shall also comfort. But how much more when we read in the sure word of revelation that there exists even now a society and a fellowship between the sinless and the fallen! As man goes on his way, the angels of God meet him. In all his ways they have charge of him, that he dash not his foot against a stone. That which God has done for man, angels desire to look into. Angels are ministering spirits, sent forth to minister to the heirs of salvation. Angels spend not their immortal age in abject prostration, or in delicious dreamy contemplation: rather do they excel in strength, doing God’ s commandments, hearkening (for obedience sake) to the voice of God’ s Word. When God spake to man from a material mountain, His holy ones were around Him: “ The chariots of God are twenty thousand, even thousands of angels; and the Lord is among them, as in the holy place of Sinai.” Theirs were those wondrous utterances, which Israel took for the voice of the trumpet, sounding long, and waxing louder and louder; theirs those fearful manifestations of blinding smoke and consuming fire, amidst which the Lord descended, while all the people that was in the camp trembled; theirs, it may be, the hewing and the graving of those tables of stone, on which were written, as by God’ s finger, the words of His first testimony. The law was ordained by angels; the law was given by the disposition of angels; the word spoken by angels was steadfast. And if even that temporary, that parenthetical dispensation was thus introduced by the ministry of angels; if man’ s recovery was dear to them, even in its earlier and more imperfect stages, while he was but learning his lesson of weakness, and heaving his first sighs after forgiveness and sanctification--well can we understand how they might herald a Saviour’ s birth, and soothe a Saviour’ s sorrows; strengthen Him in His agony, and minister in His tomb; proclaim His resurrection, predict His advent, and greet at the everlasting doors the return of the King of glory. Not even there, nor then, did their ministry terminate. He Himself has told us how in heaven, in the presence of the angels of God, there is joy still over each sinner that repenteth; how His little ones below, His weak and tempted disciples, have their angels ever in heaven, beholding the face of His Father; how angels carry dying saints into Abraham’ s bosom; and how, in the last great crisis of the world’ s harvest, it is they who shall execute the reapers’ office, gather together His elect from the four winds, and gather also out of His kingdom all things that offend. Wheresoever there is a work to be done as between God and man, there is the great ladder still reared, and the angels of God are ascending and descending by it. Ministering spirits are they still; and man’ s best wish for himself is that he may at last be enabled to do as well as to suffer God’ s will, even as they, the inmates of heaven, have from the beginning borne and done it. Thy will be done, he prays, as in heaven, so on earth. Jacob went on his way, and the angels of God met him. We know not how extensive, and we know not how minute, may be that ministration even in the things that are seen. We know not what angelic workings may be concealed behind the phenomena of nature, or latent in the accidents and the escapes of human life. We know not how, in seasons of mortal weakness or of fiendish temptation, we may be indebted to their instrumentality for the reviving courage or the resisting strength. We dare not say but that even the indwelling Spirit may avail Himself of their ministry to assist or to protect, to invigorate or to reanimate. This we know--for the Word of God has told us--that one portion of that holy communion and fellowship to which the citizen of the heavenly Jerusalem has come, not only in hope, but in present union and incorporation, is an innumerable company of angels. I read not these words as glimpses only of a glorious future, but as expressive of a present trust and a practical help and aid. The sympathy of angels is one of the Christian’ s privileges. Are there any special ways in which we may recognize and use this sympathy? As we go on our way, can we in any special manner hope to meet the angels? 1. An apostle speaks of entertaining angels unawares. He says that the duty of hospitality may be exercised in this remembrance--thereby some have entertained angels. It is so still. The angelic office is discharged sometimes in human form. Let us count common life a ministry: let us, in common life, be on the look-out for angels! 2. And more especially, in the exercise of a vigilant self-control, lest we harm or tempt. Our Saviour Himself has warned us of the presence of the angels as a reason for not offending--that is, for not thwarting and not tempting--His little ones. Beware, careless parent! beware, sinful brother! beware, false friend! That child, that boy, that youth, has his angel, and the home of that angel is the heaven of God l (Dean Vaughan.)God’ s host always near We who live in this matter-of-fact and mechanical age are apt to think that it was a wrapt and wondrous life which the patriarch led in that old time, when he could meet God’ s host among the hills, and could see convoys of bright angels like the burning clouds of sunset hovering round him in the solitudes of the mountains. But God’ s host is always nearer than we are apt to suppose in the dark hours of trial and conflict. The angels have not yet forsaken the earth, nor have they ceased to protect the homes and journeys of good men. Heaven and earth are nearer each other now than they were when Jacob saw God’ s host in the broad day and Abraham entertained the Divine messengers under the shadow of the oak at noon. The spiritual world is all around us, and its living inhabitants are our fellow-servants and companions in all our work for God and for our own salvation. The inhabitants of heaven find more friends and acquaintances on earth now than they did in former times. It is not from any want of interest in the affairs of men that they do not now meet us in the daily walks of life or speak to us in the dreams of the night. If we do not see angels come and take us by the hand and lead us out of danger, as they led Lot out of Sodom, it is not because they have ceased to come, or because they fail to guard us when we need protection. We must not think that God was more interested in the world in ancient times, when He spoke by miracles and prophets and apostles, than He is now when He speaks by His written word and by His holy providence. The heart of the Infinite Father never yearned toward His earthly children with a deeper or more tender compassion than now. There never was a time when God was doing more to govern, to instruct, and to save the world than He is doing now. To those who look for Him the tokens of His presence are manifest everywhere; the voice of His providence is in every wind; every path of life is covered with the overshadowings of His glory. To the devout mind this world, which has been consecrated by the sacrificial blood of the cross, is only the outer court of the everlasting temple in which God sits enthroned, with the worshipping hosts of the blessed around Him. We need only a pure heart to see God as much in the world now as He was when He talked with men face to face. He speaks in all the discoveries of science, in all the inventions of heart, in all the progress of the centuries, in everything which enriches life and enlarges the resources of men. All the great conflicts and agitations of society prove that God is on the field. We need only add the faith of the patriarchs to the science of the philosophers, and we shall find Bethels in the city and in the solitude, Mahanaims in every day’ s march in the journey of life (D. March, D. D.)Angelic ministration I did not see, early in the morning, the flight of all those birds that filled all the bushes and all the orchard trees, but they were there, though I did not see their coming, and heard their songs afterwards. It does not matter whether you have ministered to you yet those perceptions by which you perceive angelic existence. The fact that we want to bear in mind is, that we are environed by them, that we move in their midst. How, where, what the philosophy is, whether it be spiritual philosophy, no man can tell, and they least that think they know most about it. The fact which we prize and lay hold of is this, that angelic ministration is a part, not of the heavenly state, but of the universal condition of men, and that as soon as we become Christ’ s we come not to the home of the living God, but to the “ innumerable company of angels.” (H. W.Beecher.)Angels on the path of life Though no vision is vouchsafed to our mortal eyes, yet angels of God are with us oftener than we know, and to the pure heart every home is a Bethel, and every path of life a Penuel and a Mahanaim. In the outer world and the inner world, we see and meet continually these messengers of God. Wrestle with them in faith and prayer they are angels with hands full of immortal gifts; to those who neglect or use them ill they are angels with drawn sword and scathing flame. I. The earliest angel is the angel of youth. Do not think that you can retain him long. Use, as wise stewards, this blessed portion of your lives. Remember that as your faces are setting into the look which they shall wear in later years, so is it with your lives. II. Next is the angel of innocent pleasure. Trifle not with this angel. Remember that in heathen mythology the Lord of Pleasure is also the God of Death. Guilty pleasure there is; guilty happiness there is not on earth. III. There are the angels of time and opportunity. They are with us now, and we may unclench from their conquered hands garlands of immortal flowers. Hallow each new day in your morning prayer, for prayer, too, is an angel--an angel who can turn “ pollution into purity, sinners into penitents, and penitents into saints.” IV. There is one angel with whom we must wrestle whether we will or no, and whose power of curse or blessing we cannot alter--the angel of death. (Archdeacon Farrar.) Genesis 32:3-9 And Jacob sent messengers before him to Esau his brother.The alarm I. We will consider, in the first place, THE WHICH JACOB ADOPTED. In the first instance, as soon as he heard of the evil which apparently awaited him, he immediately divided” the people that were with him into two bands,” in the hope that if one company was suddenly surprised and smitten, the other might in the interim escape. II. But in the second place, let us notice WHAT WAS JACOB’ S CHIEF IN THIS . It was the throne of grace. Prayer is, in fact, the peculiar privilege and the natural habit of a truly pious mind. Prayer also is a very powerful proof of the state of the heart. If we see men, who profess and call themselves Christians, struggling and contending in their own strength, with second causes, as the source of their sorrows, in the hope of overcoming them, and not affectionately, earnestly, spontaneously spreading their case before the Lord, we have reason to doubt the sincerity of their religious profession. III. But, with these prefatory remarks, let us now examine THE NATURE OF JACOB’ S PRAYER. It is a very beautiful example of real prayer. It is simple, full, and energetic. We will glance briefly at its leading topics. 1. There is, first, a simple and vindicatory statement of the circumstances in which Jacob was placed. He had not brought himself thoughtlessly or wilfully into this difficulty. “ Thou saidest unto me, return unto thy country and thy kindred.” “ I am here, in obedience to Thy command.” There is a very wide distinction between those trials and sufferings into which a man is brought by wilfulness and sin, and those which come upon him independently of his own control, and in respect to which, his mind must necessarily be free from guilt. 2. But, secondly, though in this instance Jacob was free to appeal to the knowledge of God for his acquittal from any wilful trangression in those steps which had led him into danger, yet he did not hesitate, in other respects, to take at once the only ground upon which a human creature can consistently stand before God; and, consequently, we find the justification of his conduct in his present circumstances, immediately followed by an humble acknowledgment of his utter unworthiness before God. “ I am not worthy of the least of all the mercies, and of all the truth, that Thou hast showed unto Thy servant.” How different is this from the proud feeling of independence with which men generally regard their property in this life I The language of a prosperous man among his fellows, as well as in his heart, is too frequently, “ My power, and the might of my hand, have gotten me this wealth.” 3. But, thirdly, in the midst of humiliating confession, Jacob did not forget His mercies. He thankfully records them. He extols the mercy and the faithfulness of God. “ With my staff I passed over this Jordan, and lo, I am become two bands.” If we would secure the continuance of our blessings, we should be free to remember them. But once more we notice, that Jacob continues his prayer by an affectionate enunciation of God’ s promises. “ I fear lest Esau come and smite me, and the mother with the children; and Thou saidst I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.” We are always safe when we can grasp the promises of God, and convert them into prayers. “ Thou hast said, a new heart will I give thee, and a new spirit will I put within thee. O Lord, create in me a clean heart, and renew a right spirit within me.” 4. Lastly, Jacob evidently showed that he placed an unfeigned and implicit confidence in the covenant, the promises, and the mercies of God. All the language of his prayer, tends to call up before him an animating view of the character of Him whom he addressed. This is precisely the spirit in which the Christian is now encouraged to approach the Lord. He has purer light, and greater knowledge. (E. Craig.)Jacob’ s preparation for meeting his angry brother I. HE TOOK THOSE BY HUMAN . 1. He sends messengers of peace. 2. He divides his company into two bands. 3. He sends a present. II. HE TOOK THOSE BY . Prayer. 1. He appeals to God as the Covenant God and Father (Genesis 32:9). 2. He pleads God’ s gracious promise to himself. “ The Lord which saidst unto me, “ Return unto thy country, and to thy kindred, and I will deal well with thee.” 3. He confesses his own unworthiness, and God’ s goodness and faithfulness (Genesis 32:10). 4. He presents his special petition expressing his present want (Genesis 32:11). He prays to be delivered from his brother’ s anger, the possible consequences of which were fearful to contemplate. 5. He cleaves to God’ s word of promise (Genesis 32:12). God had promised to do him good, and to make his seed as the sand of the sea for multitude. And Jacob pleads as if he said, how could this promise be fulfilled if himself and his family were slain? This prayer shows the kind husband, the tender father, the man of faith and piety. (T. H. Leale.)Jacob’ s return from Padan-aram I. In regard to THE UNDER WHICH JACOB WAS PLACED, we may observe that he was surrounded by a numerous family, to whom he was strongly attached, and some of whom were of a very tender age; and that he saw the whole of them, with himself, liable, in the course of a few transitory hours, to be cut off by the sword of an enraged brother. II. THE CONDUCT WHICH JACOB ADOPTED UPON THIS IS FULL OF AND . It was equally removed from presumption and despair; and presents one of the most edifying examples of sanctified affliction. 1. He did everything in his power to avert his brother’ s wrath, and conciliate his favour. 2. He made an arrangement in regard to his family, which was calculated at least to save some of them. 3. He had recourse to earnest prayer. (1) It was addressed to the God of his fathers. Jacob had descended from ancestors distinguished by their piety; and he avails himself of that circumstance to raise his drooping faith. (2) In Jacob’ s prayer we observe an humble acknowledgment of his absolute demerit before God. (3) When asking of God the favour of protection, Jacob gratefully acknowledges the blessings he had already received. (4) The prayer which is now under our consideration contains an encouraging reference to the Divine direction, which Jacob was then in the very act of obeying. (5) In this most impressive prayer the patriarch pleads the promise of God in regard to his posterity. The facts which have now occupied our attention contain many practical lessons of general application. They remind us, in a very impressive manner-- 1. Of the established connection between sin and punishment. 2. The history of Jacob suggests the immense importance of genuine piety. 3. The example of Jacob, on the occasion described in the text, teaches the important lesson, that to obtain from God the blessing we desire, it is our duty to use the requisite means, and at the same time to place an absolute reliance upon His mercy. (T. Jackson.)Lessons 1. Providence ordereth returns of messages sometimes to be cross to the expectation of His saints. 2. Messages of peace are delivered to wicked men from saints sometimes without answerable return. 3. Faithful messengers will perform their charge whatever the issue be Proverbs 25:13). 4. Wicked men though intreated, may show themselves in their power and terror to the saints (verse 6). 5. Creature-terrors are apt to stir up fears vehemently in the hearts of God’ s dearest ones. 6. Fears in saints are not so violent, but that they rationally provide for their safety under them. 7. It is good prudence to save part from ruin when the whole is in danger. 8. Military order in setting troops in place, is not unbeseeming saints (verse Genesis 14:15). 9. God’ s armies do not quiet saints sometimes, when sense worketh on outward danger. 10. Smitings of some by enemies are reasonable warnings for others to escape (verse 8). (G. Hughes, B. D.)Lessons 1. Faith in prayer to God is the saints’ immediate help against fear in the hour of temptation. 2. The saints’ providence for themselves is but in order to their refuge in God. 3. God in gracious relations to poor souls is the proper object of prayer. 4. Saints may be bold to fly to God for help in the execution of His commands. 5. God in the promise of grace to His people is the special object of their faith and prayer. 6. Special faith evidencing and applying promises is very necessary to effectual prayer in temptation (Genesis 32:9). (G. Hughes, B. D.)Jacob at Mahanaim I. JACOB’ S PLAN. 1. How it originated. (1) In the report he heard of Esau’ s approach at the head of four hundred men (Genesis 32:6). (2) His fear lest Esau might intend to carry out his old purpose of revenge (Genesis 32:7; Genesis 27:42). (3) His perplexity. Not having strength to resist such a force (Genesis 32:7). (4) His desire to save, if possible, the half of his property (Genesis 32:8). 2. In what it consisted. In the division of his flocks and herds, &c., into two companies. It must have been a huge company at the first, for him to think, after the message he sent (Genesis 32:4-5), that his brother would imagine the half was all he had. He thought that one half, hearing the attack upon the other, might in the confusion escape while Esau was driving off his plunder. 3. The plan was well contrived. A little of the old Jacob is here planning and scheming. 4. How he wronged his brother by his unjust suspicions. 5. How he wronged God, by not in the first place seeking His guidance and help. His old method of taking the plan into his own hands. Still relying too much on human sagacity. II. JACOB’ S PRAYER. 1. Having made his plans, according to his own wisdom, then he asked God to bless him; and in the end found that his plans were all needless. Prayer at the first would have saved him much perplexity and fear. 2. When he did pray he displayed great humility of soul and dependence upon God. (1) He approached God in His covenant relation as the God of Abraham. (2) He reminds his Divine friend of his own obedience in obeying His call to return. (3) He mentions the promise, “ I will deal well with thee.” (4) He protests his own great unworthiness. (5) He gratefully acknowledges the good hand of God in so increasing his substance. (6) He supplicates present help in his time of need. (7) He reminds God of the covenant promise. Having presented this his prayer, he proceeds to select a present for his brother. III. JACOB’ S CONDUCT. All being ready, his company divided, the present prepared, Jacob sent the present forward in divisions, each drove with servants, and each servant with a message; one part of the message being that Jacob was himself about to follow the gift. The spirit of the gift conciliatory. Conciliation his avowed purpose (Genesis 32:20). The present was designed to break down every feeling of revenge and anger supposed still to exist in the mind of Esau. Jacob himself would remain that night, which at one time he feared would be his last, with his company. Growing more confident as the night advanced, he arose and sent over his wives and children. Thus committed to the care of God all that he had. Learn: 1. That the fruit of past sins is sure to spring up in our way. Jacob cannot forget the evil he had done; nor return, after this long absence from home, without confronting its results. 2. That, prayer is the best means of meeting great difficulties. Our best plans ineffective without that blessing which prayer secures. Prayer puts the heart into the best condition for enduring trial. (J. C. Gray.) Genesis 32:1; Genesis 32:9 And Jacob went on his way, and the angels of God met him.And when Jacob saw them, he said, This is God’ s host: and he called the name of that place Mahanaim The ministry of angels I. THE ANGELS . 1. Their number is very great. 2. They are swift as the flames of fire. 3. They are strong. 4. They seem to be all young. 5. They are evidently endowed with corresponding moral excellences. II. THE OF ANGELS HAS THESE . It is a ministry of-- 1. Guardianship. 2. Cheerfulness. 3. Animation. 4. Consolation. 5. Fellowship and convoy through death to life, and from earth to heaven. III. THE WHOLE SUBJECT SHOWS IN A VERY MANNER-- 1. The exceeding greatness of the glory of Christ. 2. The value and greatness of salvation. (A. Raleigh, D. D.)Angelic ministrations Every man has two lives--an outward and an inward. The one is that denoted here: “ Jacob went on his way,” &c. The other is denoted in Genesis 32:24 : “ Jacob was left alone,” &c. In either state God dealt with him. I. THE ANGELS OF GOD MET HIM, We do not know in what form they appeared, or by what sign Jacob recognized them. In its simplicity the angelic office is a doctrine of revelation. There exists even now a society and a fellowship between the sinless and the fallen. As man goes on his way, the angels of God meet him. II. ARE THERE ANY SPECIAL WAYS IN WHICH WE MAY AND USE THIS ? 1. The angelic office is sometimes discharged in human form. We may entertain angels unawares. Let us count common life a ministry; let us be on the look-out for angels. 2. We must exercise a vigorous self-control lest we harm or tempt. Our Saviour has warned us of the presence of the angels as a reason for not offending His little ones. Their angels He calls them, as though to express the closeness of the tie that binds together the unfallen and the struggling. We may gather from the story two practical lessons. (1) The day and the night mutually act and react. A day of meeting with angels may well be followed by a night of wrestling with God. (2) Earnestness is the condition of success. Jacob had to wrestle a whole night for his change of name, for his knowledge of God. Never will you say, from the world that shall be, that you laboured here too long or too earnestly to win it. (Dean Vaughan.)Meeting with angels I. The angels of God meet us on THE DUSTY ROAD OF COMMON LIFE. II. God’ s angels meet us at the hour of need. III. The angels of God come IN THE SHAPE WHICH WE NEED. Jacob’ s want was protection; therefore the angels appear in warlike guise, and present before the defenceless man another camp. God’ s gifts to us change their character; as the Rabbis fabled that manna tasted to each man what each most desired. In that great fulness each of us may have the thing we need. (A. Maclaren, D. D.)Jacob’ s visible and invisible world I. JACOB’ S VISIBLE WORLD. He had just escaped the persecutions of his father-in-law, and was now expecting to meet with a fiercer enemy in his brother. All was dread and anxiety. II. JACOB’ S WORLD. What a different scene is presented to him when his spiritual eye is opened, and God permits him to see those invisible forces which were engaged on his side. We are told that “ the angels of God met him.” He was weak to all human appearance; but he was really strong, for God’ s host had come to deliver him from any host of men that might oppose. The host of God is described as parting into two bands, as if to protect him behind and before; or to assure him that as he had been delivered from one enemy, so he would be delivered from another enemy, which was coming forth to meet him. Thus Jacob was taught-- 1. To whom he owed his late mercies. 2. The true source of his protection. 3. His faith is confirmed. It is justified for the past, and placed upon a firmer basis for the future. (T. H. Leale.)Hosts of angels 1. God has a multitude of servants, and all these are on the side of believers. “ His camp is very great,” and all the hosts in that camp are our allies. Some of these are visible agents, and many more are invisible, but none the less real and powerful. 2. We know that a guard of angels always surrounds every believer. “ Omnipotence has servants everywhere.” These servants of the strong God are all filled with power; there is not one that fainteth among them all, they run like mighty men, they prevail as men of war. We know that they “ excel in strength,” as they “ do His commandments, hearkening unto the voice of His word.” Rejoice, O children of God! There are vast armies upon your side, and each one of the warriors is clothed with the strength of God. 3. All these agents work in order, for it is God’ s host, and the host is made up of beings which march or fly, according to the order of command. “ Neither shall one thrust another; they shall walk every one in his path.” All the forces of nature are loyal to their Lord. They are perfectly happy, because consecrated; full of delight, because completely absorbed in doing the will of the Most High. Oh that we could do His will on earth as that will is done in heaven by all the heavenly ones! 4. Observe that in this great host they were all punctual to the Divine command. Jacob went on his way, and the angels of God met him. The patriarch is no sooner astir than the hosts of God are on the wing. They did not linger till Jacob had crossed the frontier, nor did they keep him waiting when he came to the appointed rendezvous; but they were there to the moment. When God means to deliver you, beloved, in the hour of danger, you will find the appointed force ready for your succour. God’ s messengers are neither behind nor before their time; they will meet us to the inch and to the second in the time of need; therefore let us proceed without fear, like Jacob, going on our way even though an Esau with a band of desperadoes should block up the road. 5. Those forces of God, too, were all engaged personally to attend upon Jacob. I like to set forth this thought: “ Jacob went on his way, and the angels of God met him” ; he did not chance to fall in with them. They did not happen to be on the march, and so crossed the patriarch’ s track; no, no; he went on his way, and the angels of God met him with design and purpose. They came on purpose to meet him: they had no other appointment. Squadrons of angels marched to meet that one lone man He was a saint, but by no means a perfect one; we cannot help seeing many flaws in him, even upon a superficial glance at his life, and yet the angels of God met him. All came to wait upon Jacob, on that one man: “ The angel of the Lord encampeth round about them that fear Him” ; but in this case it was to one man with his family of children that a host was sent. The man himself, the lone man who abode in covenant with God when all the rest of the world was given up to idols, was favoured by this mark of Divine favour. One delights to think that the angels should be willing, and even eager, troops of them, to meet one man. Are ye not well cared for, oh ye sons of the Most High! 6. Those forces, though in themselves invisible to the natural senses, are manifest to faith at certain times. There are times when the child of God is able to cry, like Jacob, “ The angels of God have met me.” When do such seasons occur? Our Mahanaims occur at much the same time as that in which Jacob beheld this great sight. Jacob was entering upon a more separated life. He was leaving Laban and the school of all those tricks of bargaining and bartering which belong to the ungodly world. By a desperate stroke he cut himself clear of entanglements; but he must have felt lonely, and as one cast adrift. He missed all the associations of the old house of Mesopotamia, which, despite its annoyances, was his home. The angels come to congratulate him. Their presence said, “ You are come to this land to be a stranger and sojourner with God, as all your fathers were. We have, some of us, talked with Abraham, again and again, and we are now coming to smile on you. You recollect how we bade you good-bye that night, when you had a stone for your pillow at Bethel; now you have come back to the reserved inheritance, over which we are set as guardians, and we have come to salute you. Take up the nonconforming life without fear, for we are with you. Welcome I welcome I we are glad to receive you under our special care.” Again, the reason why the angels met Jacob at that time was, doubtless, because he was surrounded with great cares. He had a large family of little children; and great flocks and herds and many servants were with him. Again, the Lord’ s host appeared when Jacob felt a great dread. His brother Esau was coming to meet him armed to the teeth, and, as he feared, thirsty for his blood. In times when our danger is greatest, if we are real believers, we shall be specially under the Divine protection, and we shall know that it is so. This shall be our comfort in the hour of distress. And, once again, when you and I, like Jacob, shall be near Jordan, when we shall just be passing into the better land, then is the time when we may expect to come to Mahanaim. The angels of God and the God of angels, both come to meet the spirits of the blessed in the solemn article of death. 7. Thus I have mentioned the time when these invisible forces become visible to faith; and there is no doubt whatever that they are sent for a purpose. Why were they sent to Jacob at this time? Perhaps the purpose was first to revive an ancient memory which had well-nigh slipped from him. I am afraid he had almost forgotten Bethel. Surely it must have brought his vow at Bethel to mind, the vow which he made unto the Lord when he saw the ladder, and the angels of God ascending and descending upon it. Here they were; they had left heaven and come down that they might hold communion with him. Mahanaim was granted to Jacob, not only to refresh his memory, but to lift him out of the ordinary low level of his life. Jacob, you know, the father of all the Jews, was great at huckstering: it was the very nature of him to drive bargains. Jacob had all his wits about him, and rather more than he should have had, well answering to his name of “ supplanter.” He would let no one deceive him, and he was ready at all times to take advantage of those with whom he had any dealings. Here the Lord seems to say to him, “ O Jacob, My servant, rise out of this miserable way of dealing with Me, and be of a princely mind.” Oh for grace to live according to our true position and character, not as poor dependents upon our own wits or upon the help of man, but as grandly independent of things seen, because our entire reliance is fixed upon the unseen and eternal. Believe as much in the invisible as in the visible, and act upon your faith. This seems to me to be God’ s object in giving to any of His servants a clearer view of the powers which are engaged on their behalf. If such a special vision be granted to us, let us keep it in memory. Jacob called the name of that place Mahanaim. I wish we had some way in this western world, in these modern times, of naming places, and children, too, more sensibly. We must needs either borrow some antiquated title, as if we were too short of sense to make one for ourselves, or else our names are sheer nonsense, and mean nothing. Why not choose names which should commemorate our mercies? (C. H.Spurgeon.)God’ s host I. THE PATH OF COMMON DUTIES IN DAILY LIFE IS THE BEST AND SUREST WAY TO VISIONS. Jacob’ s track lay downward to the deep valley, and through its shadows to the fords of Jordan. So, if our life is led downward, through toil and care and sorrow, heaven may open as freely above it as on the hill-tops. All know how the proof of a soldier is given on the march as much as in battle; and it is so in common life. But in spiritual application there is a difference: the rewards of men are won only on the field; but our Divine Commander observes and honours equally those equally faithful in the daily march, in farm, or shop, or household, or in the shut-in camp of sickness those “ faithful in that which is least.” II. GOD’ S CARE OVER THOSE THAT FEAR HIM. III. GOD’ S WAY OF FOR MAN’ S HELP. (W. H. Randall.)Lessons 1. Laban’ s departure and Jacob’ s progress are adjoining. Oppressors retreat and saints advance. 2. God’ s servants are careful to move in their own way enjoined by God. 3. In their way commanded, God appoints His angels to meet them Psalms 91:2; Psalms 91:4). God with His angels appears to comfort His, after conflicts with their adversaries (verse 1). 5. God sometimes affords His visible helps unto visible troubles for His saints’ support. 6. God’ s angels are God’ s mighty host indeed, and that in the judgment of the saints. 7. Not single angels but troops God appoints for the guard of single saints. 8. God’ s saints desire to call mercies by their right names. God’ s angels are called God’ s hosts. 9. It is proper to God’ s saved ones, to leave memorials of God’ s strength in saving them (verse 2). (G. Hughes, B. D.)Mahanaim I cannot tell, for Scripture says not, in what form they appeared, or by what sign Jacob recognized them. It is perhaps in the most general view of the passage that its truest comfort lies. It matters not to us what the Patriarchs thought or knew of the ministry of angels, so long as we ourselves recognize the true place of that ministry in the economy of God. In its simplicity, the angelic office is a doctrine of revelation. There are beings beside and (for the present) above man; beings, like him, intelligent, rational, spiritual; beings capable, like him, of knowing, loving, and communing with God; beings, unlike him, pure from the stain of sin--tried once, as all moral natures must be tried, by the alternative of loyalty or self-pleasing--yet faithful among the faithless through that great ordeal, and now for ever secured by the seal of that holiness which they have chosen. Man is not yet, save in one single aspect, the head and the chief of all God’ s creation. In the person of the God-Man he has the pledge indeed that one day he shall be so. But as yet, when the eye of faith looks upward through the infinite space, it discerns essences in all things equal to the human, and in their sinlessness superior; it sees those who in heaven’ s primeval warfare sided with God and conquered--left not their original estate, nor despised their first habitation. The existence of a nature purer than man’ s, more refined in its enjoyments and more elevated in its converse, presents no practical difficulty to the thoughtful. We find nothing but refreshment and nothing but encouragement in the belief that above as well as beneath us are beings performing perfectly the law of their creation; spirits that see God’ s face, as well as animals instinctively true to God’ s order. Man only mars the sweet accord: higher existences have not fallen, lower existences could not fall. If for man God has provided a redemption, then may there be in the end a restoration of that original perfection in which God saw everything that He had made, and, behold, it was very good. That contrast which shames shall also comfort. But how much more when we read in the sure word of revelation that there exists even now a society and a fellowship between the sinless and the fallen! As man goes on his way, the angels of God meet him. In all his ways they have charge of him, that he dash not his foot against a stone. That which God has done for man, angels desire to look into. Angels are ministering spirits, sent forth to minister to the heirs of salvation. Angels spend not their immortal age in abject prostration, or in delicious dreamy contemplation: rather do they excel in strength, doing God’ s commandments, hearkening (for obedience sake) to the voice of God’ s Word. When God spake to man from a material mountain, His holy ones were around Him: “ The chariots of God are twenty thousand, even thousands of angels; and the Lord is among them, as in the holy place of Sinai.” Theirs were those wondrous utterances, which Israel took for the voice of the trumpet, sounding long, and waxing louder and louder; theirs those fearful manifestations of blinding smoke and consuming fire, amidst which the Lord descended, while all the people that was in the camp trembled; theirs, it may be, the hewing and the graving of those tables of stone, on which were written, as by God’ s finger, the words of His first testimony. The law was ordained by angels; the law was given by the disposition of angels; the word spoken by angels was steadfast. And if even that temporary, that parenthetical dispensation was thus introduced by the ministry of angels; if man’ s recovery was dear to them, even in its earlier and more imperfect stages, while he was but learning his lesson of weakness, and heaving his first sighs after forgiveness and sanctification--well can we understand how they might herald a Saviour’ s birth, and soothe a Saviour’ s sorrows; strengthen Him in His agony, and minister in His tomb; proclaim His resurrection, predict His advent, and greet at the everlasting doors the return of the King of glory. Not even there, nor then, did their ministry terminate. He Himself has told us how in heaven, in the presence of the angels of God, there is joy still over each sinner that repenteth; how His little ones below, His weak and tempted disciples, have their angels ever in heaven, beholding the face of His Father; how angels carry dying saints into Abraham’ s bosom; and how, in the last great crisis of the world’ s harvest, it is they who shall execute the reapers’ office, gather together His elect from the four winds, and gather also out of His kingdom all things that offend. Wheresoever there is a work to be done as between God and man, there is the great ladder still reared, and the angels of God are ascending and descending by it. Ministering spirits are they still; and man’ s best wish for himself is that he may at last be enabled to do as well as to suffer God’ s will, even as they, the inmates of heaven, have from the beginning borne and done it. Thy will be done, he prays, as in heaven, so on earth. Jacob went on his way, and the angels of God met him. We know not how extensive, and we know not how minute, may be that ministration even in the things that are seen. We know not what angelic workings may be concealed behind the phenomena of nature, or latent in the accidents and the escapes of human life. We know not how, in seasons of mortal weakness or of fiendish temptation, we may be indebted to their instrumentality for the reviving courage or the resisting strength. We dare not say but that even the indwelling Spirit may avail Himself of their ministry to assist or to protect, to invigorate or to reanimate. This we know--for the Word of God has told us--that one portion of that holy communion and fellowship to which the citizen of the heavenly Jerusalem has come, not only in hope, but in present union and incorporation, is an innumerable company of angels. I read not these words as glimpses only of a glorious future, but as expressive of a present trust and a practical help and aid. The sympathy of angels is one of the Christian’ s privileges. Are there any special ways in which we may recognize and use this sympathy? As we go on our way, can we in any special manner hope to meet the angels? 1. An apostle speaks of entertaining angels unawares. He says that the duty of hospitality may be exercised in this remembrance--thereby some have entertained angels. It is so still. The angelic office is discharged sometimes in human form. Let us count common life a ministry: let us, in common life, be on the look-out for angels! 2. And more especially, in the exercise of a vigilant self-control, lest we harm or tempt. Our Saviour Himself has warned us of the presence of the angels as a reason for not offending--that is, for not thwarting and not tempting--His little ones. Beware, careless parent! beware, sinful brother! beware, false friend! That child, that boy, that youth, has his angel, and the home of that angel is the heaven of God l (Dean Vaughan.)God’ s host always near We who live in this matter-of-fact and mechanical age are apt to think that it was a wrapt and wondrous life which the patriarch led in that old time, when he could meet God’ s host among the hills, and could see convoys of bright angels like the burning clouds of sunset hovering round him in the solitudes of the mountains. But God’ s host is always nearer than we are apt to suppose in the dark hours of trial and conflict. The angels have not yet forsaken the earth, nor have they ceased to protect the homes and journeys of good men. Heaven and earth are nearer each other now than they were when Jacob saw God’ s host in the broad day and Abraham entertained the Divine messengers under the shadow of the oak at noon. The spiritual world is all around us, and its living inhabitants are our fellow-servants and companions in all our work for God and for our own salvation. The inhabitants of heaven find more friends and acquaintances on earth now than they did in former times. It is not from any want of interest in the affairs of men that they do not now meet us in the daily walks of life or speak to us in the dreams of the night. If we do not see angels come and take us by the hand and lead us out of danger, as they led Lot out of Sodom, it is not because they have ceased to come, or because they fail to guard us when we need protection. We must not think that God was more interested in the world in ancient times, when He spoke by miracles and prophets and apostles, than He is now when He speaks by His written word and by His holy providence. The heart of the Infinite Father never yearned toward His earthly children with a deeper or more tender compassion than now. There never was a time when God was doing more to govern, to instruct, and to save the world than He is doing now. To those who look for Him the tokens of His presence are manifest everywhere; the voice of His providence is in every wind; every path of life is covered with the overshadowings of His glory. To the devout mind this world, which has been consecrated by the sacrificial blood of the cross, is only the outer court of the everlasting temple in which God sits enthroned, with the worshipping hosts of the blessed around Him. We need only a pure heart to see God as much in the world now as He was when He talked with men face to face. He speaks in all the discoveries of science, in all the inventions of heart, in all the progress of the centuries, in everything which enriches life and enlarges the resources of men. All the great conflicts and agitations of society prove that God is on the field. We need only add the faith of the patriarchs to the science of the philosophers, and we shall find Bethels in the city and in the solitude, Mahanaims in every day’ s march in the journey of life (D. March, D. D.)Angelic ministration I did not see, early in the morning, the flight of all those birds that filled all the bushes and all the orchard trees, but they were there, though I did not see their coming, and heard their songs afterwards. It does not matter whether you have ministered to you yet those perceptions by which you perceive angelic existence. The fact that we want to bear in mind is, that we are environed by them, that we move in their midst. How, where, what the philosophy is, whether it be spiritual philosophy, no man can tell, and they least that think they know most about it. The fact which we prize and lay hold of is this, that angelic ministration is a part, not of the heavenly state, but of the universal condition of men, and that as soon as we become Christ’ s we come not to the home of the living God, but to the “ innumerable company of angels.” (H. W.Beecher.)Angels on the path of life Though no vision is vouchsafed to our mortal eyes, yet angels of God are with us oftener than we know, and to the pure heart every home is a Bethel, and every path of life a Penuel and a Mahanaim. In the outer world and the inner world, we see and meet continually these messengers of God. Wrestle with them in faith and prayer they are angels with hands full of immortal gifts; to those who neglect or use them ill they are angels with drawn sword and scathing flame. I. The earliest angel is the angel of youth. Do not think that you can retain him long. Use, as wise stewards, this blessed portion of your lives. Remember that as your faces are setting into the look which they shall wear in later years, so is it with your lives. II. Next is the angel of innocent pleasure. Trifle not with this angel. Remember that in heathen mythology the Lord of Pleasure is also the God of Death. Guilty pleasure there is; guilty happiness there is not on earth. III. There are the angels of time and opportunity. They are with us now, and we may unclench from their conquered hands garlands of immortal flowers. Hallow each new day in your morning prayer, for prayer, too, is an angel--an angel who can turn “ pollution into purity, sinners into penitents, and penitents into saints.” IV. There is one angel with whom we must wrestle whether we will or no, and whose power of curse or blessing we cannot alter--the angel of death. (Archdeacon Farrar.) Genesis 32:10I am not worthy of the least of all the mercies A pilgrim’ s acknowledgment of God’ s goodness Here we have the typical nature of this narrative brought out before us, as applying, first, to the material; secondly, to the mental; and thirdly, to the spiritual. I. First, with regard to the . If we can show that it is typical; if it applies to the human nature of the present day, then what we wish you to do is this, not to leave the acknowledgment of God’ s providence for future years and old age, when you will be able to say, “ It is all Thy doing” ; but even now to acknowledge the goodness and providence and omnipotence of God, and depending on Him to try and work in commercial matters in a righteous and God-fearing spirit. Look at the matter as typically understood. Jacob has prospered, and has come to a spot in his career when the circumstances of his poverty are brought to mind, and he falls down in thankful adoration. Are the types of this history died out in our own land? Is this narrative very different to the narrative we could give one of another? II. But the narrative also, we believe, IS TYPICAL IN A MENTAL, SENSE. A man is about to study for a profession--no matter what it may be, he has toil, arduous labour, before him. He begins with nothing but good wishes from his friends that he may be successful, a good name and earnest determination; and he becomes eminently successful. And when he is sitting on the Chancellor’ s seat in the House of Lords, or has otherwise acquired fame and fortune, will he not remember the Power that has done it all, and, remembering, devoutly and most thankfully acknowledge that he was not worthy of so great a mercy? If a man has reflection, honesty and common-sense, and believes in the existence of a Deity, he is forced to admit that this is true; and therefore we say, oh! what ingratitude not to thank Him for the health and strength supplied, and the providential ordering of circumstances which produced the result! Now, if you go thus far, you must go still farther. Ought you not to ask His blessing on everything you do? And if you do this He will bless; and in your old age, when you take a review of the past--of the circumstances under which you began life, the hopes and the fears that passed through your mind, and the prosperity that attended your path, you will be able to say, and to say with joy and happiness, “ Surely goodness and mercy have followed me all the days of my life, and now I will dwell in the house of the Lord for ever.” III. But we want now to come to the . And here perhaps we shall be joined by the experience of more than even the other two classes. It is not every one of us that can become rich--not every one of us that can develop our mental powers to the highest; but it is within the reach of all to be spiritually minded. Now, you have been a Christian for many years; now your example has been a help to others, and you are filled with joy and peace. You live in the Lord Jesus Christ; your “ life is hid with Christ in God,” and you are looking forward to the period when you shall enter the eternal world. In a little time your body will be committed “ dust to dust” ; but you know and feel joyfully assured that there is a glorious resurrection life beyond, in the many mansions purchased with the blood of your Redeemer. Even now, in imagination, you join in the heavenly songs. You have felt the pressure of the golden crown on your forehead, and your fingers have seemed to sweep the strings of the golden harp. And sometimes you have felt to have a more intimate communion with Christ than you ever expected while in the body. When calling all this experience to mind, can you but remember the grace which has made you to differ from others, and remembering, say--“ I am not worthy of the least of all the mercies, and of all the truth, which Thou hast showed unto Thy servant; for with my staff I passed over this Jordan: and now I am become two bands” ? And feeling thus--remembering what God has done for you--can you be content to go through life without doing anything for Him,or without trying to serve Him? (W. Cuthbertson, B. A.)Jacob’ s character I. THE WHICH HE FORMED OF HIS OWN . “ I am not worthy of the least of all the mercies,” &c. This acknowledgment implies-- 1. He was a believer in God. 2. He was a worshipper of God. 3. He was a follower of God. II. His OF THE DIVINE . “ All the mercies, and all the truth,” &c. 1. They were abundant mercies. 2. They were unceasing mercies. 3. They were covenant mercies. III. His OF SUCH . “ I am not worthy of the least of all the mercies” ; or rather, “ I am less than all the compassions,” &c. 1. This is the language of conscious dependence. 2. This is the language of grateful recollection. 3. This is the language of deep self-abasement. How amiable is this disposition; it is the characteristic distinction of all the righteous (Genesis 18:27; 1 Chronicles 17:16-17; Ephesians 1 Peter 5:5). We may infer-- 1. The design and advantage of Scripture biography (Romans 15:4). 2. The duty of imitating the piety of the primitive saints (Hebrews 6:12). 3. The necessity of cultivating a spirit of humility and gratitude (James 4:10). (Sketches of Sermons.)Humility the friend of prayer Jacob’ s character was far from faultless, but equally removed from despicable. He was a man full of energy, active, enduring, resolute, and hence his infirmities became more conspicuous than they would have been in a quieter and more restful nature. Say what you will of him, he was a master of the art of prayer, and he that can pray well is a princely man. He that can prevail with God will certainly prevail with men. It seems to me that when once a man is taught of the Lord to pray, he is equal to every emergency that can possibly arise. The very first sentence of Jacob’ s prayer has this peculiarity about it, that it is steeped in humility; for he does not address the Lord as his own God at the first, but as the God of Abraham and Isaac. The prayer itself, though it is very urgent, is never presumptuous; it is as lowly as it is earnest. I. Our first observation is that IS THE FIT OF PRAYER. Observe that he here speaks not as before man, but as before God; and he cries, “ I am not worthy of the least of all Thy mercies.” He had been talking with Laban--Laban who had made a slave of him, who had used him in the most mercenary manner, and who had now pursued him in fierce anger because he had quitted his service with his wives and children that he might go back to his native country. To Laban he does not say, “ I am not worthy of what I possess,” for, as far as churlish Laban was concerned, he was worthy of a great deal more than had ever been rendered to him in the form of wage. To Laban he uses many truthful sentences of self-vindication and justification. The same man who speaks in that fashion to Laban turns round and confesses to his God, “ I am not worthy of the least of all Thy mercies.” This is perfectly consistent and truthful. Humility is not telling falsehoods against yourself: humility is forming a right estimate of yourself. As towards Laban it was a correct estimate for a man who had worked so hard for so little to claim that he had a right to what God had given him; and yet as before God it was perfectly, honest and sincere of Jacob to say, “ I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto Thy servant.” Now, whenever you go to prayer, if you have previously been compelled to say some rather strong thing as to your own integrity and industry; or, if you have heard others speak in your praise, forget it all; for you cannot pray if it has any effect upon you. A man cannot pray with a good opinion of himself: all he can manage is just to mutter, “ God, I thank Thee, that I am not as other men are,” and that is no prayer at all. 2. Brethren, it would ill become any of us to use the language of merit before God; for merit we have none; and if we had any, we should not need to pray. It has been well observed by an old divine, that the man who pleads his own merit does not pray, but demands his due. 3. Let me add, also, that in times of great pressure upon the heart there is not much fear of self-righteousness intruding. Jacob was greatly afraid and sore distressed; and when a man is brought into such a state the lowliest language suits him. They that are filled with bread may boast, but the hungry beg. Let the proud take heed lest while the bread is yet in their mouths the wrath of God come upon them. 4. I call your attention to the present tense as it is used in the text--Jacob does not say, as we might half have thought he would have said, “ I was not worthy of the least of all the mercies and of all the truth which Thou hast made to pass before Thy servant,” but he says “ I am not worthy.” He does not merely allude to his unworthiness when he crossed this Jordan with a staff in his hand, a poor solitary banished man: he believes that he was unworthy then; but even now, looking upon his flocks and his herds and his great family, and all that he had done and suffered, he cries, “ I am not worthy.” What! Has not all God’ s mercy made you worthy? Brethren, free grace is neither the child nor the father of human worthiness. If we get all the grace we ever can get we shall never be worthy of that grace; for grace as it enters where there is no worthiness, so it imparts to us no worthiness afterwards as we are judged before God. When we have done all, we are unprofitable servants; we have only done what it was our duty to have done. II. Secondly, the same thought will be kept up, but put in a somewhat differing light, while we note that THOSE WHICH MAKE TOWARDS ARE THE OF PRAYER 1. Observe, first, that Jacob in this prayer showed his humility by a confession of the Lord’ s working in all his prosperity. He says with a full heart, “ All the mercies and all the truth which Thou hast showed unto Thy servant.” Well, but Jacob, you have immense flocks of sheep, but you earned them, and through your care they greatly increased--do you not consider that those flocks are entirely your own procuring? Surely you must see that you were highly industrious, prudent, and careful, and thus grew wealthy? No; he takes a survey of his great estate, and he speaks of it all as mercies--mercies which the Lord had showed unto His servant. I do not object to books about self-made men, but I am afraid that self-made men have a great tendency to worship him that made them. It is very natural they should. But, brethren, if we are self-made, I am sure we had a very bad maker, and there must be a great many flaws in us. It would be better to be ground back to dust again, and made over anew so as to become God-made men. 2. The next point is a consideration of God’ s mercies. For my part, nothing ever sinks me so low as the mercy of God, and next to that I am readily subdued by the kindness of men. The man who has a due sense of his own character will be laid low by words of commendation. When we remember the loving kindness of the Lord to us we cannot but contrast our littleness with the greatness of His love, and feel a sense of self-debasement. I have a dear brother in Christ who is now sore sick, the Rev. Mr. Curme, the vicar of Sandford, in Oxfordshire, who has been my dear friend for many years. He is the mirror of humility, and he divides his name into two words, Cur me? which means, “ Why me?” Often did he say, in my hearing, “ Why me, Lord? Why me?” Truly I can say the same, Cur me? Tills exceeding kindness of the Lord all tends to promote humility, and at the same time to help us in prayer; for if the Lord be so greatly good, we may adopt the language of the Phoenecian woman when the Master said to her, “ It is not meet to take the children’ s bread, and to cast it to dogs,” She answered, “ Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.” So we will go and ask our Lord to give us crumbs of mercy, and they will be enough for us poor dogs. God’ s crumbs are bigger than man’ s loaves; and if He gives us what to Him may be a crumb, it shall be a meal to us. Oh, He is a great Giver! He is a glorious Giver! We are not equal to His least gift. 3. Again, a comparison of our past and our present will tend to humility and also to helpfulness in prayer. Jacob at first is described thus, “ With my staff I passed over this Jordan.” He is all alone, no servant attends him; he has no goods, not even a change of linen in a parcel, nothing but a staff to walk with; now, after a few years, here is Jacob coming back, crossing the river in the opposite direction, and he has with him two bands. He is a large grazier with great wealth in all manner of cattle. What a change! I would have those men whom God has prospered never to be ashamed of what they used to be; they ought never to forget the staff with which they crossed this Jordan. I had a good friend who preserved the axle-tree of the truck in which he wheeled home his goods when he first came to London. It was placed over his front door, and he never blushed to tell how he came up from the country, worked hard, and made his way in the world. I like this a deal better than the affected gentility which forgets the lone half-crown which pined in solitude in their pockets when they entered this city. III. And now, as time flies, we must dwell upon the third point, still hammering the same nail on the head: TRUE US WITH IN PRAYER. 1. Look at the first one, “ I am not worthy of all Thy mercies” ; nay, “ I am not worthy of the least of all the many mercies which Thou hast showed unto Thy servant. Thou hast kept Thy word and been true to me, but it was not because I was true to Thee. I am not worthy of the truth which Thou hast shown to Thy servant.” Is there not power in such a prayer? Is not mercy secured by a confession of worthiness? 2. Then please to notice that while Jacob thus pleads his own unworthiness he is not slow to plead God’ s goodness. He speaks in most expressive words, wide and full of meaning. “ I am not worthy of the least of all Thy mercies. I cannot enumerate them, the list would be too long! It seems to me as if Thou hadst given me all kinds of mercies, every sort of blessing. Thy mercy endureth for ever, and Thou hast given it all to me.” How he extols God as with a full mouth when he says, “ All Thy mercies.” He does not say, “ all Thy mercy” --the word is in the plural--“ the least of all Thy mercies.” For God has many bands of mercies; favours never come alone, they visit us in troops. 3. Notice, next, how he says “ Thy servant.” A plea is hidden away in that word. Jacob might have called himself by some other name on this occasion. He might have said, “ I am not worthy of the least of all the mercies and of all the truth which Thou hast showed unto Thy child” , it would have been true, it would not have been fitting. Suppose it had run--“ Unto Thy chosen,” it would have been true, but not so lowly; or “ unto Thy covenanted one” --that would have been correct, but not so humble an expression as Jacob felt bound to use in this time of his distress, when the sins of his youth were brought to his mind. He seemed to say, “ Lord, I am Thy servant. Thou didst bid me come hither, and hither I have come because of that bidding: therefore protect me.” Surely a king will not see his servant put upon when engaged in the royal service. Jacob was in the path of duty, and God would make it the path of safety. If we make God our guide, He will be our guard. If He be our Commander He will be our Defender. 4. Jacob had yet another plea which showed his humility, and that was the argument of facts. “ With my staff,” says he, “ I passed over this Jordan.” “ This Jordan,” which flowed hard by, and received the Jabbok. It brings a thousand things to his mind, to be on the old spot again. When he crossed it before he was journeying into exile, but now he is coming back as a son, to take his place with loved Rebekah and father Isaac, and he could not but feel it a great mercy that he was now going in a happier direction than before. He looked at his staff, and he remembered how in fear and trembling he had leaned upon it as he pursued his hasty, lonely march. “ With this staff--that is all I had.” He looks upon it, and contrasts his present condition and his two camps with that day of poverty, that hour of hasty flight. This retrospect humbled him, but it must have been a strength to him in prayer. “ O God, if Thou hast helped me from abject want to all this wealth, Thou canst certainly preserve me in the present danger. He who has done so much is still able to bless me, and He will do so.” 5. In closing, I think I discover one powerful argument here in Jacob’ s prayer. Did he not mean that, although God had increased him so greatly, there had come with it all the greater responsibility? He had more to care for than when he owned less. Duty had increased with increased possessions. He seems to say, “ Lord, when I came this way before I had nothing, only a staff; that was all I had to take care of; and if I had lost that staff I could have found another. Then I had Thy dear and kind protection, which was better to me than riches. Shall I not have it still? When I was a single man with a staff Thou didst guard me, and now that I am surrounded by this numerous family of little children and servants, wilt Thou not spread Thy wings over me? Lord, the gifts of Thy goodness increase my necessity: give me proportionately Thy blessing. I could before run away and escape from my angry brother; but now the mothers and the children bind me, and I must abide with them and die with them unless Thou preserve me.” (C. H. Spurgeon.)Jacob’ s remembrance of past blessings I. JACOB’ S OF HIS PAST . II. THE SOURCE TO WHICH JACOB HERE TRACES HIS , 1. He refers his blessings first to the mercy of God; for observe, he calls them mercies, and this shows us that he traced them all to God’ s free bounty and grace. 2. But the patriarch mentions also here, the truth of God. He couples it, you observe, with mercy, and this blending together of these two things as the source of our mercies is very remarkable in Scripture. “ Not unto us, O Lord,” says David, “ not unto us, but unto Thy name give glory, for Thy mercy, and for Thy truth’ s sake.” “ God will send forth His mercy and truth.” “ Mercy and truth are met together.” “ All the paths of the Lord are mercy and truth.” And in Jacob’ s case the connection between these two things is very plain. He deserved nothing of God; whatever, therefore, God bestowed on him came from God’ s mercy. But God promised to bestow many blessings on him; these blessings, therefore, when bestowed might be said to come also from God’ s truth. Mercy made the promise and prepared the blessings; truth fulfilled the promise and sent the blessings. III. THE TIME WHEN JACOB THUS HIS . We well know when we remember mercies; it is generally when they are first given us, and the heart is warmed and glowed by the first possession of them. And very little disappointment and vexation will, almost at any time, drive away all our thankfulness for them. Men, generally, never dream, when they get into trouble, of taking up the language of praise. But look back to the circumstances under which this patriarch thus thinks of mercy and truth. If we went no farther than the text, we should say he has just received some new proof of God’ s love to him. There he is, we should say, once again travelling, with joy and gladness, his native plains, and pitching his tent there in security and peace. But not exactly thus; he is in an extremity, and a very painful one. And yet, before any deliverance or any prospect of deliverance appears, we hear Jacob talking of mercy and truth; and he blesses God for His past goodness. IV. THE EFFECT IN JACOB BY THE OF HIS MERCIES--OR ONE OF THE EFFECTS. I allude to this, a deep sense of his own unworthiness and nothingness. “ I am less than all Thy mercies” --less, not only than the most signal of them, but less than any, the least of them; I cannot think of any one of them that is not larger than I am. He seems to dwindle away to nothing in his own view as he contemplates God’ s mercy towards him. There is no proportion between these mercies and myself; it is not only mercy, but abundant, marvellous mercy, that has bestowed them on me. And what has brought him into this state of feeling is, doubtless, a vivid remembrance at this time of those mercies. As his mind ran over them from year to year, tracing their multitudes and ways, there was something connected with them which he could not pass over--the vileness and nothingness of the creature on whom they had been bestowed. He thought, perhaps, of the baseness of his conduct which had driven him at first from his father’ s house; but, if that did not enter his mind, he thought, doubtless, of the ingratitude and many sins that had stained him since. A sense of God’ s love towards you lays you humble; and there is a tradition among the Jews, that all through his life this man was kept down. It is said, as a proof of his humility, that he had in his hand the staff which he carried with him over Jordan, when he went to Padan-aram; that he never afterwards parted with his staff; that it was upon this he leaned when he blessed the sons of Joseph, and that it was lying by him when he died. Now, let me ask you, Do you understand this truth? Have you ever experienced anything like it? Have the mercies of God towards yourselves ever made you shiver, as it were, from a sense of your guiltiness and nothingness? (C. Bradley, M. A.)Jacob’ s experience illustrative of the life of a child of God I. JACOB’ S AT THE OF HIS JOURNEY TO . “ With my staff I passed over this Jordan.” It is difficult to imagine a state of greater destitution. And well did the patriarch bear it in mind. It was engraven deeply upon his memory, and he could not forget it. It would have been his sin and his shame, if he could have banished it from his recollection. O, my dear friends, who haw the God of Jacob for your refuge, but who know Him under an immeasurably dearer relation, as” the God and Father of our Lord Jesus Christ,” “ look to the rock from whence ye are hewn, and the hole of the pit whence ye are digged.” What was your natural condition? A spiritual state immeasurably more dark and dreary than were the circumstances of Jacob, when he set forwards on him journey. II. BUT WHILE JACOB TO HIS PAST , HE IT WITH THE INTO WHICH GOD HAD BROUGHT HIM. “ Now I am become two bands.” He had thus divided his wives and children, and servants and cattle, that if one were smitten, the other might escape; and the separation proved his wealth. Thus it is, that they whom the grace of God hath brought manifestly within the covenant, must compare the wretchedness of the past with the mercies and the blessedness of the present, for His glory who graciously made the change. It is for each of them to say, as I trust may be said by each of many among yourselves, “ One thing I know, that whereas I was blind, now I see.” III. WELL, THEN, DID JACOB ACT IN GIVING TO THE HOLY AND DEEP OF HIS SOUL. “ I am not worthy of the least of all the mercies, and of all the truth, which Thou hast showed unto Thy servant.” O, never should one who hath experienced the gospel of Christ to be the power of God unto salvation, in believing--never should one in whom Christ hath been “ formed the hope of glory,” forget to own the Hand from whence all his blessings come; and his own unworthiness, who yet is privileged so largely and so freely to receive them. Observe the language of Jacob; “ not merely the mercy, but all the mercies” ; everything from the greatest to the least, and everything in the riches of absolute grace. The spring is inexhaustible, and the streams are many, suited to every need of every individual member in the Church of the Most High. There are mercies past, for which to thank a covenant Father, according to His promise; and there are mercies yet to come, secured to them by the promise. O, it is true grace in exercise, to lie low in the dust before God, acknowledging our vileness, and to know that we merit wrath, while yet we are emboldened to plead for mercy, and to expect it. IV. THE CONDUCT OF JACOB WILL NOW SHOW US THE DUTY OF ONE WHO HATH ACCESS TO A GOD IN THE TIME OF TRIAL. Jacob’ s refuge was the throne of grace, and we find him pre-eminently a man of prayer. O, let trials, temptations, conflicts, sorrows, sins, shortcomings, lead you, dear brethren, thither. (R. P. Buddicom.)Jacob’ s prayer 1. In the prayer itself, consider how sweet it is in the child’ s woe, for him to be able to remember that his parents were godly and in favour with the Lord. Then conceiveth he comfort, that he which loved the stock, will not east away the branch, but graciously respect him. A great cause to make parents godly if there were no other, that their children ever may pray as did Jacob, O God of my father Abraham, and God of my father Isaac, look upon me, &c. 2. Consider how he groundeth both prayer and hope, upon word and promise, saying, “ Lord, which saidst unto me, return unto thy country and to thy kindred, and I will do thee good.” So let us do, and not first do rashly what we had no warrant for, and then pray to God for help wherein we have no promise: yea, if you mark it, he repeateth this promise over again in the twelfth verse, it was such strength unto him to consider it. 3. Not merit, but want of merit is his plea; I am not worthy of the least of all Thy mercies, and all the truth, which Thou hast showed unto Thy servant. (Bp. Babington.)Jacob’ s prayer 1. He approaches God as the God of his father; and, as such, a God in covenant. This was laying hold of the Divine faithfulness: it was the prayer of faith. 2. As his own God, pleading what He had promised to him. 3. While he celebrates the great mercy and truth of God towards him, he acknowledges himself unworthy of the least instance of either. The worthiness of merit is what every good man, in every circumstance, must disclaim; but that which he has in view, I conceive, is that of meekness. Looking back to his own unworthy conduct, especially that which preceded and occasioned his passing over Jordan with a “ staff “ only in his hand, he is affected with the returns of mercy and truth which he had met with from a gracious God. By sin he had reduced himself in a manner to nothing; but God’ s goodness had made him great. As we desire to succeed in our approaches to God, we must be sure to take low ground; humbling ourselves in the dust before Him, and sueing for relief as a matter of mere grace. Finally, having thus prefaced his petition, he now presents it (Genesis 32:11-12). This was doubtless the petition of a kind husband, and a tender father; it was not as such only, nor principally, however, but as a believer in the promises, that he presented it; the great stress of the prayer turns on this hinge. It was as though he had said, “ If my life, and that of the mother, with the children, be cut off, how are Thy promises to be fulfilled?” (A. Fuller.)Lessons 1. An humble self-denying frame is best for prayer of faith to God in time of temptation. 2. It is a special way to humble saints, by comparing themselves with God’ s mercy and truth. 3. The mercy and truth of God go always jointly together (Psalms 25:10). 4. God’ s servants have experience of His mercy and truth in their pilgrimages below. 5. Gracious souls judge themselves less than any mercy or truth of God. 6. It is good to keep souls low to remember their former empty conditions. 7. God can make the solitary a multitude and make the poor to be full. 8. The remembrance of such mercy from God should humble souls in their approaches to God (Genesis 32:10). (G. Hughes, B. D.)Mercies remembered Bishop Hutton was travelling between Wensleydale and Ingleton, when he dismounted and retired to a particular spot, where he knelt down and continued some time in prayer. On his return, one of his attendants inquired his reason for this act. The bishop informed him, that when he was a poor boy, he travelled over that cold and bleak mountain without shoes or stockings, and that he remembered disturbing a cow on the identical spot where he prayed, that the might warm his feet and legs on the place where she had lain. His feelings of gratitude would not allow him to pass the place without presenting his thanksgiving to God for His mercies to him. I am become two bands I. THE HERE BETWEEN THE EARLY AND POVERTY OF LIFE AND ITS GROWING RICHES IS . 1. What is life but a constant gathering of riches? Compare the man and the woman of forty with their childhood. They have made themselves a name and a place in life; they are centres of attraction to troops of friends. How rich has life become to them I how full its storehouses of knowledge, power, and love! 2. That which is stored in the mind, that which is stored in the heart, is the true treasure; the rest is mere surplusage. To know and to love: these are the directions in which to seek our riches. 3. There is no other way to make life a progress, but to root it in God. II. Consider THE HIGHER OF THE LAW OF , the deeper and more solemn sense in which, through the ministry of the angel of death, we become “ two bands.” 1. Through death there has been a constant progress in the forms and aspects of creation. The huge, coarse, unwieldy types which ruled of old in both the animal and vegetable worlds have vanished, and out of their ashes the young phoenix of creation has sprung which is the meet satellite of man. 2. This is the counsel of God: to make the darkness of death beautiful for us; to make it the one way home; to show us that the progress is not rounded, but prolonged and completed, and that the increase is not gathered, but consecrated by death as the possession of eternity. To bring heaven easily within our reach God separates the bands--part have crossed the flood, part are on the hither side, and the instinct of both tells them that they are one. At the last great day of God they shall be one band once more, met again and met for ever. (J. B. Brown, B. A.) Genesis 32:11-12 Deliver me, I pray Thee, from the hand of my brother Jacob’ s prayer Observe the spirit of Jacob’ s prayer. I. IT WAS A SPIRIT. II. A HUMBLE SPIRIT. III. A SPIRIT. IV. A SPIRIT DEEPLY OF ITS UPON GOD. V. A SPIRIT OF GREAT IN GOD. (Homilist.)Lessons 1. The greatest fears do not drive away holy souls from prayer: faith looks to God for help. 2. Jehovah alone is the rock of salvation to whom believing souls fly for deliverance. 3. Dismal is the danger by the hand of a brother engaged that is cruel and bloody. 4. Fears may possess the hearts of God’ s ,covenanted ones in respect of such cruel instruments and of danger by them to them and theirs (Genesis 32:11). 5. God’ s promise of salvation quickens faith and strengthens prayer in His saints against their own unworthiness. 6. It is fit for faith to press God with the certainty and enlargedness of His promise to His servants. 7. General promises of grace are to be drawn to special use in times of temptation. 8. Upon such promises saints dare trust God with themselves and children (Genesis 32:12). (G. Hughes, B. D.)I fear him Fear and faith Jacob’ s fear, and Jacob’ s faith--“ I fear him: and Thou saidst.” Whether is that a contrast, or a connection, or both? I believe that it is both. And I have linked the two together as the text, because they will be found to stand thus related by the double tie of contrast and connection--deep, painful contrast, and yet strangely close kindredness also and connection--the fear with the faith--“ I fear him: and Thou saidst.” I. JACOB’ S FEAR AT THIS TIME--“ I fear him,” said he. 1. My first remark respecting the fear is, that there was a great deal of unworthy unbelief in it. 2. And yet, secondly, there was not wanting in it an element, kindred at least to faith. True, he might have left the Divine promise--ought to have left it tranquilly--in the keeping of the Divine power and faithfulness. Still, this is no mere craven dread of his personal safety, nor of that even of his beloved family, simply as such, but for that family as in relation to the Divine covenant, with which his own hopes for eternity, and the welfare of all the families of the earth, were bound up. There was an element in his fear, I say, kindred at least to faith. 3. And, thirdly, I observe on Jacob’ s fear, that, amid all its unworthiness, it was a fear told freely out to God--laid bare before the omniscient One--“ I fear him,” says he, speaking to Jehovah. A great lesson this, beloved, for us in reference to our difficulties, temptations, fears--that we bring them all to the Lord--tell them freely out to Him. It may be that our fears are weak and foolish--such as others might only smile at. Or it may be that they are deeply unworthy, and such as we should be ashamed to tell to others. But they shall be much more than safe with God. Let us tell them to Him, hearing the voice, “ Bring them hither to Me.” 4. As it was a fear told freely out to the Lord, so it shut up Jacob the more to the Lord, and to His word of promise. II. JACOB’ S FAITH: “ Thou saidst” --“ I fear him: and Thou saidst.” 1. Well, the things that have been already said have prepared us for my first remark on the faith, which is, that it is faith in conflict--faith in a struggle with unbelief and fear. 2. And so, secondly, I observe, on Jacob’ s faith here, that, if it is faith in conflict--in a struggle with unbelief--it is faith prevailing, victorious, in the conflict, “ I fear him: and Thou saidst.” I pray you to note that that is Jacob’ s closing word--he ends here. He plants his foot on this rock of the promise, and here will abide, “ Thou saidst.” 3. But, thirdly, I observe in Jacob’ s faith, that it is faith in the midst of difficulties taking simple hold of God in his word of promise. 4. Once more, I observe that this is faith exercised in immediate converse and fellowship with God in prayer. Brethren, prayer and faith are entirely distinct; yet they are most intimately connected together. For, as there is no true prayer without some measure of faith, so faith is never better exercised than in prayer. (C. J. Brown, D. D.)Thou saidst, I will surely do thee good The Master-key opening the gate of heaven The possession of a God, or the non-possession of a God, makes the greatest possible difference between man and man. Esau is a princely being, but he is “ a profane person.” Jacob is a weak, fallible, frail creature, but he has a God. Have you not heard of “ the mighty God of Jacob” ? My dear hearers, you can divide yourselves without difficulty by this rule: have you a God, or have you none? If you have no God, what have you? If you have no God, what good have you to expect? What, indeed, can be good to you? If you have no God, how can you face the past, the present, or the future? But if you have God for your portion, your whole history is covered. The God of the past has blotted out your sin, the God of the present makes all things work for your good, the God of the future will never leave you nor forsake you. In God you are prepared for every emergency. He shall guard thee from all evil; the Lord shall preserve thy soul. 1. Because Jacob had a God, therefore he went to Him in the hour of his trouble. As well have no God, as have an unreal God, who cannot be found in the midnight of our need. But what a blessing it is to be able to go to our God at all times, and pour out our hearts before Him; for our God will be our Helper, and that right early! He is our near and dear Friend, in joy and in sorrow. 2. Make thou good use of thy God, and especially gain the fullest advantage from Him by pleading with Him in prayer. In troublous times, our best communion with God will be carried on by supplication. Tell Him thy case; search out His promise, and then plead it with holy boldness. This is the best, the surest, the speediest way of relief. 3. Beloved, we see that Jacob had a God, and that he made use of Him in prayer; but the point I want to call your attention to at this time is, that the stress, the force, the very sinew of Jacob’ s prayer consisted in his pleading the promise of God with God. When he came to real wrestling with the Lord, then he cried, “ Thou saidst.” That is the way to lay a hold upon the covenant angel--“ Thou saidst.” The art of wrestling lies much in a proper use of “ Thou saidst.” Jacob, with all his mistakes, was a master of the art of prayer: we justly call him “ wrestling Jacob.” He said, “ I will not let Thee go.” He gets grip for his hands out of this “ Thou saidst.” In handling my text, which was Jacob’ s prayer, I shall notice-- I. First, it ought to be OUR . I mean that we ought to recollect much more than we do what God has said. We should lay up His word in our hearts as men lay up gold and gems in their caskets: it should be as dear to us as life itself. My heart stands in awe of God’ s word, and I am sorrowful because so many trifle with it. No good can come of irreverence towards Scripture; we ought to cherish it in our heart of hearts. 1. We ought to do this, first, with regard to what God hath said. You notice that Jacob puts it, “ Thou saidst,” and then he quotes the words--“ Surely I will do thee good.” It is an essential part of the education of a Christian to learn the promises. 2. Moreover, Jacob also knew when God had spoken a promise, for he quotes twice the fact that God had spoken to him, and said so-and-so. It is clear that he knew when the promise was spoken. I have often found peculiar comfort, not only in a promise, but in noticing the occasion for its being made. 3. There is another matter which it is important for us to know, namely, to whom God made the promise. Jacob knew to whom it was spoken. He tells us in a previous verse that God had spoken a certain promise to himself. “ Which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee.” A promise that was made to another man will be of no service to me until I can discover that I, being in the same condition as that other man, and being of like character to that other man, and exercising like faith to that other man, do stand before God in the same position as he did, and therefore the word addressed to him is spoken also to me. Brethren, I entreat you continually to study God’ s word to see whether the promise is made to your character and condition, and so is made to yourself, as much as if your name were written upon it. II. Secondly, “ Thou saidst, I will surely do thee good” this is GOD’ S BOND. Nothing holds a man like his word, and nothing so fully fixes the course of action of the Lord our God as His own promise. From the necessity of His nature He will be faithful. What a mighty thing, then, is a promise, since it is a bond which holds God Himself! How does it do so? 1. I answer, it holds Him, first, by His truth. If a man says, “ I will,” it is not in his power, without a breach of truth, to refuse to make good his word. If a promise be made by one man to another, it is considered to be a matter of honour to fulfil it. Unless a man is willing to tarnish his honour, and disgrace his truthfulness, he will certainly do as he has solemnly promised to do. Alas! many persons think lightly of truthfulness: they even dare to swear lightly; but what do we think of such people? To utter solemn promises, and then to disown them, is not the way to be esteemed and honoured. It can never be so with God. None can impeach His veracity. None shall ever be able to do so. 2. But, next, he who enters into an engagement is bound to keep his word, or he is considered to be vacillating and changeable: the Lord is, therefore, held by His immutability. He is God, and changes not. 3. But sometimes men make a promise, and they are unable to fulfil it from want of power. Many a time it has cost honest minds great grief to feel that, though they are willing enough to do what they have engaged to do, yet they have lost their ability to perform their word. This is a grave sorrow to a sincere mind. This can never happen to the Almighty God. He fainteth not, neither is weary. To Him there is no feebleness of decline, or failure of decay. God All-sufficient is still His name. 4. Once more, the Lord’ s wisdom also holds Him to His promise. Men make engagements thoughtlessly, and before long they realize that it would he ruinous to keep them. It is foolish to keep a foolish promise. Yet because wisdom is not in us we make mistakes, and find ourselves in serious difficulties. It may so happen that a person may feel compelled to say, “ I promised to do that which, upon nacre careful consideration, I find it would be wicked and unjust for me to do. My promise was void from the beginning, for no man has a right to promise to do wrong.” Whatever justification an erring man can find in his folly to excuse him from fulfilling his rash promise, nothing of the kind can occur with God. He never speaks without knowledge, for He sees the end from the beginning, and He is infallibly good and wise. 5. I should not complete my statement if I did not add that to go to God through Jesus Christ, is to use the best and most powerful of pleas. III. So then, last of all, this may be, and this ought to be, in prayer OUR PLEA, as it was Jacob’ s plea--even this “ Thou saidst.” 1. We may urge the gracious promise of the Lord as pleading against our own unworthiness. This must win the suit. If a man has made me a promise, he cannot refuse to keep it on the ground that I am unworthy; because it is his own character that is at stake, not mine. However unworthy I am, he must not prove himself to be unworthy by failing to keep his word. 2. This is also good pleading as against our present danger. See how Jacob puts it with regard to his own peril. He sets out his very natural fear from his brother’ s anger: the mother, the children, everybody would be smitten by fierce Esau; and to save himself from this threatened horror Jacob lifts the shield of the promise, and as good as says to the Lord his God, “ If this calamity should happen, how can Thy promise be kept? Thou saidst, ‘ Surely I will do thee good’ ; but, Lord, it is not good for Esau’ s sword to shed our blood! If Thou permit his anger to slay us, where is Thine engagement to do good unto Thy servant?” This reminds one of the plea of Moses, when he asked, “ What will the Egyptions say?” If Israel were destroyed in the wilderness, what would Jehovah do for His great name? This is a prevalent argument. 3. Once more, as to future blessedness. Jacob used this argument, “ Thou saidst, I will surely do thee good,” as to all his future hopes, for he went on to say, “ Thou saidst, I will make thy seed as the sand of the sea, which cannot be numbered for multitude.” Not as much as he should, but still in a measure Jacob lived in the future. He lived under the influence and expectation of the covenant blessing. Now, brethren, what hope have you and I of getting to heaven? None, except that the Lord has said, “ I give unto my sheep eternal life; and they shall never perish.” I shall never perish, for Jesus says I never shall. He has also said, “ Where I am, there shall also My servant be.” Therefore I shall be in the glory with Him, and that is enough for me. (C. H. Spurgeon). Good comes through difficulty Now the highest and richest good often comes to men through difficulties and disappointments, losses and crosses, sicknesses and sorrows. Men are very prone to forget this, and to get discouraged in the hour of trial, but it is true nevertheless. The vinedresser does the vine good, not only by manuring its roots and admitting sunshine to its branches, but by sometimes opening his knife and cutting off superfluous leaves and wanton shoots, for by this pruning he has enabled the tree to bear more abundant fruit. The doctor does the patient good, sometimes by kindly looks and hopeful words, and soothing powders, but at other times by prohibiting favourite foods administering nauseous medicines, and even by using the sharp lancet. The father does his child good, not by gratifying all his desires and humouring all his whims, but rather sometimes by prohibiting certain pleasures, enjoying special tasks, and occasionally using the rod. The heavenly Vinedresser, Doctor and Father, deals with us on similar principles. He does not say to any one of us, I will always consult thy wishes, gratify thy tastes, and gladden thine heart, but I will always do thee good. And many have found that pain ministers to profit, that the sickness of the body promotes the health of the soul, that the cutting off of temporal comforts opens the way for the inflowing of spiritual blessings; and that the removal of earthly friends brings them into closer sympathy and communion with Jesus Christ the heavenly Friend; so that with David they have been able to say, “ It is good for me that I have been afflicted, for before I was afflicted I went astray, but now I know Thy law” ; and with Paul, “ These light afflictions which are but for a moment work out for us a far more exceeding and eternal weight of glory.” Genesis 32:13-20A present for Esau.Jacob’ s offering to Esau 1. Prudent disposition of presents must follow the preparation of them. 2. Good servants are fit helps unto good masters for ordering their affairs. 3. Order is as needful as matter unto prudence to pacifiy enraged enemies. 4. Wise masters must give instructions to servants for the prosperity of their own affairs. 5. Lawful instructions from masters must be strictly observed by servants. 6. Humble presentations of saints to lords of the world is comely to procure peace. 7. Frequent and gradual expressions of such goodness and humility is most likely to overcome them. 8. Faces of cruel men are hard to be reconciled unto the faces of the righteous. 9. By foregoing gifts and preventing grace from God, saints may gel a good look from such men. 10. Jacob and Jacob’ s children are forced so to seek peace in the world. (G. Hughes, B. D.) Genesis 32:21-23 Himself lodged that night in the company Lessons - 1. Honest hearts do not only intend good, but see it done, before they rest. 2. Means lawful being used for safety, men may better lie down in peace. 3. It behoveth masters of families to rest among the charge, when it may be (Genesis 32:21). 4. Diligence and early care of their’ s becomes Governors of families in times of danger. 5. Wives and children are the chiefest matter of a man’ s care and providence. 6. It is fatherly care to see as much as they can wives and children past danger (Genesis 32:22). 7. It is the duty of the father of the family to order the motions of all under him. 8. After wives and children, substance is to be cared for, to keep it safe, for subsistence (Genesis 32:23). (G. Hughes, B. D.) Genesis 32:24 Jacob was left alone; and there wrestled a man with him The crisis in Jacob’ s life From this description of a day and a night in the life of Jacob we learn three things. 1. This is a crisis, a turning-point in his career. His experience at the ford of Jabbok is his “ conversion” from the craft and cunning and vulturous greed of years to the sweet subjection of his will to the Eternal, and consequent victory over himself and his brother. 2. God is in this crisis from first to last and at every moment of these twenty-four hours. 3. The crisis closes in the victory of the patient and loving Lord over the resisting selfishness of Jacob. Note these points:-- I. It must have been a welcome fore-gleam of approaching victory, and a pledge of the sustaining presence of Jehovah in the “ valley of the shadow of death,” that as this day of crisis broke on the pilgrim the angels of God met him. II. What is the significance of this terrific conflict? It means this assuredly. Jacob having gone to God in quaking fear, God holds him and will not let him go; goads and harrows his soul, till his heart swells and is ready to break; urges him to such a relentless and soul-consuming struggle with his self-will that he feels as though he is held in the grip of a giant and cannot escape. He resists, he struggles, he writhes, and in his furious contortions is at last lamed and helpless, and therefore compelled to trust himself and his all to God. III. Jacob wrestled against God, but at last yielding, his soul is suffused with the blessedness of the man whose trust is in the Lord. Faber asks, with mingled beauty and force, “ What is it will make us real?” and answers, “ The face of God will do it.” It is so. Israel is a new creation: Jacob is dead. Dark as the night was, Jacob passed through it, saw the face of God at day-dawn, and became himself, met his brother with serenity, and spent the rest of his days in the love and service of God. (J. Clifford, D. D.)The change in Jacob I. In what position do we find Jacob’ s spiritual state up to the time of this second incident in his life? During the first period of his life he was simply a man of the world. After the vision at Bethel he was a religious man; the sense of religious influence was seen in his life; after the conflict at the ford Jabbok he became a spiritually minded man. He was going home with his sin yet weighty on his soul, unpardoned, unforgiven, uncleansed by the Divine power. Bethel was the house of God, to teach him that he could not set his foot upon a single acre of soil without finding that the Governor of the world was there; here we have the unfolding of the wider thought of the intercommunion and personal relationship between the soul of man and his Maker. II. Those who trust in the God of Bethel and providence are looking to Him for what He gives; but the aspirations of the spiritual man are wholly different. At Bethel Jacob said, “ If Thou wilt be with me and wilt do me good.” At Jabbok his first thought was, “ Tell me Thy name.” He desired to know more of God, not to get more from God. To gain further spiritual experience--this is the thirst of the spiritual man. To make a friend of God for the good that we can get--this is the idea of the merely religious man. (Bishop Boyd Carpenter.)Jacob’ s struggle I. All the evidence here goes to prove that the wonderful wrestler, who contended with Jacob, was the one only true God. II. Being God and being man, we are right in calling Him Christ, and in placing this incident as the second of the anticipatory advents of the Messiah which lie scattered over the Old Testament. III. As Jacob wrestled with God in human form, so it is with God in the Lord Jesus Christ that in all our spiritual conflicts, in all our deep repentances, in all our struggling prayers, we must wrestle. IV. There were two things which Christ gave in this encounter--a wound and a blessing. The wound first and then the blessing. The wound was small and for a season; the blessing was infinite and for ever. (J. Vaughan, M. A.)Jacob striving with God We see here the supernatural appearing in the world of the natural. We see God veiling Himself in human form, as He veiled Himself in the form of Christ His Son in after years. We must look at this story of miracle in the light of the miracle of the Incarnation. I. In this striving of the patriarch with God, and in the blessing he won at the end of the striving, we see the very height and picture of our life, if into that life has passed the life of Christ our Lord. II. It is by wrestling that we win the Divine blessing, but whether in struggling against doubt, against temptation, or against the enemies of the Church, we must take heed that we fight wisely as well as earnestly. We may strive, and we must strive; but let us strive wisely and lawfully if we would win the blessing. III. The homeliest, the least eventful life, may and should be a supernatural life-a life in which Christ dwells, a life which the Holy Spirit sanctifies. If we can thus strive and wrestle on, the dawn comes at last, and we are blessed of God. (Bishop Magee.)Jacob’ s crisis-night I. Any attempt to make Jacob a hero, or even a good man, at the time of his deception of his father, must fail. At that time he represented the very lowest quality of manhood. We can call him a man only by courtesy; while Esau, a venturous and kind-hearted child of nature, stands up as a prince, uncrowned indeed, but only because a thief had robbed him of his crown. In the fact that God chose Jacob we find the germ of the redemptive idea at work. II. Jacob was not at once promoted to his high place. As a wanderer and a stranger, he underwent most humiliating discipline, and on this night his old and wretched past was replaced by a new name and a new hope. III. There must be such a night in every life--a night in which the sinful past shall go down for ever into the depths of unfathomable waters. The wrestling of Jacob was (1) long, (2) desperate, (3) successful. IV. The night of wrestling was followed by a morning of happy reconciliation with his brother. (J. Parker, D. D.)Jacob wrestling with the angel Consider this incident-- I. AS TO ITS OUTWARD FORM. II. AS TO ITS MEANING. 1. That the great struggle of life is to know and feel after God. 2. That God reveals Himself through mystery and awe. 3. That God reveals Himself to us in blessing. 4. That God’ s revelation of Himself to us is intended to change our character. 5. That God is conquered by prayer and supplication. (T. H. Leale.)The features of the development of revealed faith in Jacob’ s wrestling 1. The germ of the Incarnation. Godhead and humanity wrestling with each other; the Godhead in the form of a man. 2. The germ of the atonement. Sacrifice of the human will. 3. The germ of justification by faith. “ I will not let Thee go,” etc. 4. The germ of the new-birth. Jacob, Israel. 5. The germ of the principle of love to one’ s enemies. The reconciliation with God, reconciliation with the world. (J. P,Lange.)Guilt all alone I. His is singularly transparent, though seriously mixed. 1. We know, for one thing, he was in positive fear. 2. There was solicitude in his experience. 3. There was reminiscence in his experience. 4. There was remorse in his experience. II. THE HE TAKES. He made the best disposal of all his affairs that he could under the circumstances. Four things there were on which he grounded some hope. 1. One was his late vision of the angels at Mahanaim. 2. His vast worldly wealth. 3. Disposition of forces. 4. Prayer. III. HIS . (C. S Robison, D. D.)Jacob’ s wrestle I. THE . 1. Its loneliness. 2. Its earnestness. (1)Earnestness which absorbed Jacob’ s sense of material danger. (2) Earnestness which even bore down Jacob’ s dread of God. II. THE VICTORY. “ He blest him there.” What was the nature of the Divine blessing? 1. A change in the man’ s state. (1) Not that mere external deliverance for which Jacob first prayed. (2) An inward deliverance. Symbolized by the new name. (3) Outward token of the change. Jacob’ s history in the after ages purer than before. (4) Imperfection even in the new man Israel. In more than a physical sense, “ Jacob halted on his thigh.” Whoever spends half a lifetime in sin, must not be alarmed if traces of old habit remain. 2. A change in the man’ s relations. (1) Power with God. (2) Power with man. (S. Gregory.)The history and mystery of Jacob’ s life I. OF THE COMBAT ITSELF. 1. In the general, it is one of the most famous combats recorded in Scripture; we read, indeed, in that Divine record of sundry eminent conflicts carried on after the manner of a duel. As of that combat betwixt little David and great Goliath (1 Samuel 17:40, &c.); but in that the match was only made betwixt man and man, there was only one mortal against another, though the one was a great giant, and the other was but, in comparison of his antagonist, a little dwarf. Here is a rare show indeed. Go along with me, I beseech you, both to see and hear this great wonder in some sense, the greatest wonder that ever was in the world, that God Himself, as will appear after, should come down from His throne in heaven to wrestle a fall with man, a poor worm (Isaiah 41:14; Psalms 22:6), upon his foot-stool on earth. 2. But more particularly, in the second place, what kind of combat this was, whether corporal only, or spiritual only, or both together, is our next inquiry. There be some who say that it was only spiritual by way of vision, or in way of a dream, imaginary only. So Thomas, Rupertus, and Rabbi Levi, who thinketh that Jacob’ s thigh might be hurt by some other means, as by the weariness of his tedious travel, or by his catching cold while he lay that cold night upon the cold ground, rather than by any real wrestling; and he further added, that Jacob dreamed of that same hurt upon his hip. How improbable this is may be easily urged. Assuredly Jacob had little either list or leisure for sleeping, much less for dreaming, while he was so struck even with a panic fear of his bloody brother. It was, therefore, a real and corporal combat, not visional or imaginary, which appears by many reasons. (1) Because it is said, Jacob rose up that night and sent his family before him, after both which he is described to be immediately engaged, even that same night he rose up in, to wrestling work (Genesis 32:22-24), which must be when he was waking. (2) Jacob’ s valour and victory are both highly applauded even by God Himself; whereas, had both these been imaginary only, and transacted in a dream, such fancies are but a laughter to men. (3) The luxation of his loin, or lameness of his leg was undoubtedly real and corporal. Who will complain of an imaginary hurt? (4) As there is a reality in Jacob’ s valour, victory, and lameness, so there is no less in the change of his name from Jacob to Israel; it was not done in a dream or vision, or in imagination only. Accordingly must his wrestling be not visional but corporal. Yet there is a third sense, to wit, that Jacob’ s wrestling was both corporal and spiritual, for he did certainly contend with Christ by the force of his faith as well as by the strength of his body. The prophet Hosea gives a plain testimony that Jacob won the blessing here by weeping as well as by wrestling. He wept and made supplication with his soul as well as wrestled with his body (Hosea 12:3-4). II. The next part or particular of this famous history is JACOB’ S VALOUR, which is conspicuously demonstrable in several circumstances. 1. It is a clear discovery hereof, if his antagonist be well considered, that he was no less than the Omnipotent Jehovah. 2. Discovery of Jacob’ s valour is drawn from the circumstance of time when he wrestled, as the first was from the person with whom he had his conflict. The time when was the most timorous time of all times, it was in the night time, which is accounted a time of fear. 3. Wherein Jacob’ s courage and valour carries a high commendation, is, in respect of the length as well as lonesomeness of it, even all the night until the dawning of the day (Genesis 32:24-25). Though wrestling work be most wearisome work, stretching every sinew in the flesh, and every jointbone in the body, and requiring the very utmost of a man’ s strength and skill. 4. The fourth circumstance, which higher illustrates Jacob’ s valour, is the sad posture he was now in, a lame and limping man, who had but one sound leg to stand upon while he wrestled with his adversary. As his place was a solitary and disconsolate place, so his posture was a discouraging and disadvantageous posture. 5. The fifth circumstance, which further commends Jacob’ s courage and valour, is the lastingness of his valour, the ever and everlasting noble temper of his mind under this wounding hurt, and under all other wonderful discouragements. III. NOW come we, from Jacob’ s valour, thus demonstrated, unto that which was the royal wage thereof, to wit, HIS VICTORY. Though this was, secondarily, but the just reward of his right, noble resolution. Yea, Jacob’ s victory and prevailing over God here was symbolical, as it was a predicting sign-- 1. That his person should prevail over Esau. 2. That his posterity should prevail over Esau’ s offspring, the Edomites or Idumeans. 3. That Christ, springing from Jacob, should subdue all His enemies, that every knee should bow to Christ (Philippians 2:10). 4. It was also a symbol or sign that every true Christian, who are Israelites indeed (John 1:47), and the right new and now Israel of God Galatians 6:16), should likewise conquer all their temporal and spiritual adversaries, the flesh, the world, and the devil. IV. Though God granted Jacob the victory, yet must he have something with it to humble him, to wit, HIS OR , as before, that he might not be too much puffed up with the glory of his victory, nor, as it were, drunk with his success in this single combat. The conqueror here cannot come off with his conquest alone, but he must come off halting from it. He must be made sensible both of his antagonist’ s potency, in being lamed by him, whereby he understood him greater than himself, therefore desired he his blessing, for the lesser is blessed of the greater Hebrews 7:7), and also of his own impotency, and to have low thoughts of himself while he came off with flying colours in the most glorious triumph. He must, even when he had overcome the great God, understand himself to be but a sorry man, otherwise he could not have been so lamed. He was, therefore, lamed that he might not ascribe the victory to his own strength, and that he might not, notwithstanding his overcoming God, be overcome by the pride of his own heart. Pride is a weed that will grow out of any ground--like mistletoe, that will grow upon any tree--but for the most part upon the best--the oak. Of all sorts of pride, that which is spiritual is most venomous, and far worse than temporal. That pride which grows out of the ground of our own graces and duties, is more poisonous than that which flows from honour, treasure, or pleasure. The holiest have their haltings, which they carry, as Jacob did his, along with them to their dying day. God hath His redder at every man’ s foot, and His bridle upon all men’ s spirits, to rein them in from self-exaltation, that they may not mount too high by having the victory. Oh, that our former haltings may be sanctified to us, so as to work savingly in us some future humblings. Thus, holy Jacob, in this holy contention with this holy angel, by those holy weapons obtains those holy things. 1. Holy honour. 2. The holy blessing. (C. Ness.)Penuel I. THE . II. THE VICTORY. III. THE RESULTS. (T. S. Dickson.)Jacob at Penuel I. How GOD WITH JACOB In regard to this Divine conflict, think of-- 1. Its condescension. 2. Its necessity. 3. Its success. II. How JACOB WITH GOD. 1. Jacob prevailed when he had been made to feel his own weakness. 2. Jacob prevailed, not by the exercise of natural strength, but by the purely spiritual force of trustful and earnest prayer. III. THE RESULTS THAT FROM THIS . 1. Jacob received a new name. 2. Jacob received new spiritual power. 3. Jacob received a blessing which fully compensated for unexplained mystery. (G. J. Allen, B. A.)Jacob at Penuel I. JACOB’ S . 1. A personal contest. 2. A protracted contest. 3. A contest with an unknown person. II. JACOB’ S VICTORY. 1. A partial victory. 2. A victory by which he obtained a better name. 3. A victory ever to be remembered. (Homilist.)Human lonelihood Man is lonely-- 1. In his profoundest thoughts. 2. In his moral convictions. 3. In his greatest sorrows. 4. In his dying moments. (Homilist.)The wrestling of Jacob I. JACOB’ S . 1. Of course I need hardly say that the wrestling of Jacob was not physical but spiritual, and that it refers to importunity in prayer, to great earnestness and perseverance in that duty. It is presumed all Christians know this much even from their cradles, Now, the time and place where this transaction occurred are worthy of notice. The time was during the night season. The place, very likely the tent of Jacob, fixed in the open country, in the spot from which the little village of Penuel, so called from this event, derives its interest. It was when all was still and hushed, and no voice was heard, perhaps, save the lowing of the cattle and the bleating of the sheep. It was on the eve of Jacob meeting his brother when the mind of Jacob was full of anxious thought and fears. 2. Consider the Infinite Being to whom Jacob addressed his prayer, and the manner or mode of His presence. God. Spiritually present to all who seek and love Him. 3. The intense earnestness of the prayer of Jacob is called a “ wrestling” with God; it was so importunate, so full of feeling, and so bent upon obtaining its request. And the felt nearness of the Divine presence; the assurance of the power and willingness of the Infinite to bestow what was wanted; and of the very simple, gentle, and loving attractiveness of the Presence, drew out all that intensity of feeling and word so fully expressed in the language of the Patriarch, “ I will not let Thee go, except Thou bless me.” Such earnestness as here expressed, forms a striking contrast to the cold dead religious conventionalism of the age. There is great naturalness too in this earnestness of entreaty. It is what is felt oftentimes in some of our earthly affairs. For instance, let us suppose a person bent upon obtaining some particular object: say it has engaged his thoughts by night and by day, ever pressing itself upon his attention; an object of all others most desirable to be obtained. Well, let us further suppose that the moment has arrived when your wishes and hopes may be fulfilled; when he who can accomplish this is close beside you. Can you not imagine that as the person referred to becomes more and more friendly, and familiar, and endearing, that the earnestness of expectation will rise in proportion, and the determination to obtain what is longed for more and more fixed? Such too is the case with the heart in prayer with God. II. THE RESULT OF THE PRAYER. 1. The change of Jacob’ s name to Israel, a prince and a conqueror, and also a change of character. The change of character is the most important, and his altered name is the sign by which that is forestalled. Henceforth he is no longer to be known as a subtle supplanter, but as an ennobled conqueror, who has waived all intrigue and treacherous design, and fought the battle bravely, openly, and honestly. 2. To conclude, know we anything of this inner life of the soul, of this earnest and intense struggle of a praying heart, of this deep and solemn communing with the Almighty? Do we feel that He is so near us at all times in the restless, and busy, and anxious seasons of life, that we have only just to turn our hearts towards Him to realize the power and comfort of His presence? Brethren beloved, who is in reality your God and mine? Is He the God of the wrestling Jacob, drawing us into close and earnest fellowship with Himself, and inspiring us with a feeling of trust that clings to Him, that yearns after Him, and that will not let Him go until He answers our petitions? Or is it some other idol we worship--some god of this world we obey? (W. D. Horwood.)Jacob’ s example in prayer I. IT BRINGS TO VIEW THE HUMAN SIDE OF PRAYER. Communion with God. No true or prevalent prayer where Christ is not laid hold of. II. GENUINE PRAYER IS ACTUAL CONTACT OF THE SOUL WITH GOD IN CHRIST. III. Note THE MEANS BY WHICH JACOB . Only when he ceased to rely on his own strength, and resorted to the weapon of prayer, did he succeed. So it is ever with the Christian. IV. Note THE REWARD OF PRAYER. V. EVERY HAS POWER TO PREVAIL WITH GOD IN PRAYER. VI. How JACOB’ S NAME. “ Penuel.” “ I have seen God face to face, and my life is preserved.” (J. M. Sherwood, D. D.)Jacob’ s prevailing prayer; I. THE OF JACOB AT PRAYER. 1. He represents the true Christian in that he prayed. 2. He represents the true Christian in the characteristics of his prayer. (1) Assurance. (2) Promises pleaded. (3) Sense of unworthiness. (4) Gratitude. (5) Supplication. 3. He represents many a Christian in his anxiety. 4. He represents the judicious Christian in using all proper means that lie in his power. II. THE OF JACOB WITH THE ANGEL. 1. It represents the purpose of God in all His disciplinary measures. 2. It represents the means by which faith grows to its maturity. (1) Divine permission to carry out our own plans, to realize how vain they are. (2) God is often compelled to bring His child into absolute helplessness before faith will take hold of God’ s strength. Lessons: 1. God graciously deals with each of His children according to their circumstances and temperament. 2. Wrong-doing ever brings anxiety, weakness, failure. 3. To prevail with God, faith must rely only on Him. (D. C. Hughes, M. A.)Jacob wrestling with God I. THE NATURE OF PRAYER. 1. There must be a deep sense of personal unworthiness (Genesis 32:10). 2. We must cherish confidence in the word and the goodness of God. 3. Perseverance should distinguish our prayers. II. THE WHICH PRAYER SECURES. 1. God’ s special protection. 2. The sensible enjoyment of an interest in God’ s love. 3. A blissful anticipation of glory. Conclusion: 1. A word to the sinner. Prayerless sinner, what will become of you? 2. A word to the saint. Encouragement. It is said “ God blessed him there.” He blessed him in the very place in which He had lamed him. And does not this intimate that when we are sunk the lowest in discouragement, that relief is just at hand that the darkest hour is the prelude to the brightest day, and that holy earnest petitions overcome heaven itself, and bring down to earth the odours of immortality and the supports of Omnipotence. Oh! believer, cleave to the example of Jacob--say, “ I will not let Thee go, except Thou bless me.” (W. Hodson.)Wrestling Jacob I. THE IN HIS . Rest on the promises of a loving Jehovah, and go through all your trials honouring God, and experiencing patience and peace in your souls. But, moreover, you children of God, who have had trouble, and have it at this moment, do not be cast down. II. THE IN HIS . 1. You will perceive in the conduct of Jacob, in the first place, peculiar wisdom. There was no presumption in the conduct of Jacob. He made use of every variety of means to appease the anger of Esau; and after he had made these most providential arrangements, he remained with God alone. Having made these arrangements, he did not depend on them; he flew to his great resource, his only sure instrumentality, and that which, after all, must be that on which all must rest--namely, prayer to God. 2. You will perceive that this prayer, from the few words in which it is presented to our notice, is remarkable for its earnestness. Further, we mention that this prayer is remarkable for its perseverance, its persevering earnestness--“ I will not let Thee go, except Thou bless me.” III. THE IN HIS . (H. Allen, M. A.)Penuel I. We have here A OF THE OF ALL REAL . There is a certain solitariness about every man. The proverb says that “ there is a skeleton in every house,” and it is equally true that there is a secret closet in every heart where the soul keeps its skeleton, and to which, after sending wife and children across the brook, it retires in times of sadness and insolation. There is something in every soul that is never told to mortal, but which, as if to make up for its being withheld from others, has a strange fascination for ourselves; and in every moment of silence it is heard sounding in our secret ear. Even those nearest and dearest to us know not of these hidden things. They are kept for solitude; nay, such is some their power over us that they draw us into retirement that they may speak to us awhile. Different exceedingly in their character may those things be that are hidden thus in the secret chamber of men’ s hearts. They differ in different individuals, and in the same individual at different times. In the case of Jacob here, guilt and suspense were the troubles of his soul. II. But the narrative before us teaches us that in this dreary solitude our ONLY IS GOD. For as this mysterious one came to Jacob, so Jesus came to earth, a human brother, and, at the same time, a divine helper. And herein does He not precisely meet our need? As a man He comes, and so we need not be afraid of Him. You know the beautiful story which Homer tells in connection with the parting of Hector and Andromache. The hero was going to his last battle, and his wife accompanied him as far as the gates of the city, followed by a nurse carrying in her arms their infant child. When he was about to depart, Hector held out his hands to receive the little one, but, terrified by the burnished helmet and the waving plume, the child turned away and clung crying to the nurse’ s neck. In a moment, divining the cause of the infant’ s alarm, the warrior took off his helmet and laid it on the ground, and then, smiling through his tears, the little fellow leaped into his father’ s arms. Now, similarly, Jehovah of hosts, Jehovah with the helmet on, would frighten us weak guilty ones away; but in the person of the Lord Jesus He has laid that helmet off, and now the guiltiest and the neediest are encouraged to go to His fatherly embrace, and avail themselves of His support. But while thus His humanity emboldens us to apply to Him, His divinity furnishes us with the help we need. That which I cling to for strength must be something other than myself, and something stronger than myself, otherwise it will be time as worthless as a broken reed. When in the howling hurricane wave after wave is breaking over the ship and sweeping the deck from stem to stern, it will not do for the sailor to depend upon himself; neither will it avail for him to grasp his fellow, for they may together be washed into the deep; but he lays hold of the iron bulwark, making the strength of the iron for the moment to be as his own, and is upheld. So in the surges of agony that sooner or later sweep over every man, it will not do for him to depend upon himself, or even to hold by a fellow-mortal. He needs one who while, he is a brother, is mightier than any human brother; and here in Jesus Christ, the God-man, the great necessity of his heart is met; for is the omnipotence of divinity added to the accessibility of humanity. Nor is this all. Jesus Christ as God, is omniscient as well as omnipotent. He knows, therefore, precisely what is wrong with us. III. But the narrative before us teaches us further, THAT OUR FIRST TO THIS DIVINE FRIEND MAY BE MET WITH SEEMING REPULSE, BUT THAT WILL PREVAIL. 1. When our earnest applications to Him appear to be met with indifference, when our repeated importunity seems only to call forth repeated repulse, when in the yearning earnestness of our entreaty, our hearts feel as if they had lost all strength, even as Jacob’ s limb went from beneath him when the angel touched it, let us remember that His design is either to bring our faith to the birth, or by the discipline of resistance %o develop it into greater strength, and let us cling to Him all the more, saying, “ I will not let Thee go, except Thou bless me.” 2. But it is not alone for the strengthening of our faith that the answer to our application may be deferred. Jesus may design thereby to open our eyes to our real need. For observe, though it was suspense concerning Esau that was at first oppressing Jacob, there is no mention of that in this wrestling. He has discovered that he needs something far more important than reconcilation to his elder brother. He wants to know God’ s name, that is, his relation to Him, and he desires a blessing from Him. Thus through the apparent denial of the minor request, he is brought to feel his need of something greater than he had thought at first of asking. Now is it not thus very frequently with God’ s children still? IV. I hasten to add, in the last place, that such an experience as that which we have been tracing always LEAVES ITS MARK ON THE WHO HAS PASSED THROUGH IT, AND RENDERS THE PLACE WHERE IT WAS . “ Jacob halted upon his thigh” --that was literal fact. But that was not the only permanent memorial of his night of wrestling which Jacob bore upon him. That was, in truth, but the corporeal indication of a spiritual result. The rocks beneath us bear the marks of the flames, to the actions of which, millenniums ago they were exposed; and in the mountain ridges of our planet we may see the record of those terrible convulsions and upheavels to which in former ages it was subjected. In like manner the spirit of a man is marked by the fires of those trials through which he has been made to pass; and we may see in the character and disposition of an individual, the indications or results of those inner struggles through which he has been brought. (W. M. Taylor, D. D.)Jacob alone What happens to any one left alone is better worth thinking about than is anything else about him. We all live much of our lives before the world: I mean before that part of mankind which is to each of us our world. But we all live some part of our life alone. We may be utterly alone in a crowd, or even in what is called society. Anywhere, unless you are conscious of more or less sympathy, you are alone. But there are times when we are alone in body, as well as in mind. Jacob was not alone in a crowd. He was alone out of a crowd--alone literally--alone in every sense--alone with God. That which is described occurs every day to a serious and thoughtful man when he is alone. What is it? I can describe it thus. A strife between God and man, which is real but not hostile. It teaches us, if I read aright, that there is a conflict between man and God-or that there may be--which is not one of hostility, but of friendship--a conflict in which God overthrows, but only to raise us the higher. He prevails; lie weakens us; He humbles: but we get the blessing. There is a seeming contradiction in the story’ s teaching; but the story is true to experience. He prevails and we prevail. It is with the thought of God as with the sight of the ocean. Look at it as you see it first roll up easily upon the shore. It refreshes and it charms. But sit down and look out “ alone” upon the unmeasured waste of desert water beyond. Think of the terrific might that slumbers in that vast water-power. Your mind will be held spell-bound and amazed by the overwhelming grandeur of the object. It will be paralysed. And so it is with that Almighty Power of which the ocean is the fittest symbol. The first shallow thought of God sustains and comforts the soul. It affords a standing-ground and a resting place to the reason, which is embarrassed by the problem of existence. It gives the mind a centre and point of view. It gives the explanation which man requires as a rational being. There is wanting a reason for all things that exist, and God is that reason. We go through the reasoning of first cause of laws of lawgiver. To me, and perhaps to you all, this much is clear. There must be God or nothingness: but some one may say, or think when alone--“ Why, then God? and why not nothingness?” That is the wrestle. God strikes the soul. He is asked to tell what He is--“ Tell me Thy name.” “ Wherefore is it thou askest after My name?” How crushing an answer from God to man! “ But He blessed him there.” This is what I have called a strife between God and man, real but not hostile. We are taught about God in our childhood. We learn afterwards to have a reason of the hope that is in us and to be able to give it. We are satisfied that God is intelligible, and, so to speak, reason, let us say, is satisfied: Revelation confirms what reason has declared. (J. C. Coghlan, D. D.)Jacob at Penuel After Jacob had prayed to God, a happy thought strikes him which he at once puts in execution. Anticipating the experience of Solomon, that “ a brother offended is harder to be won than a strong city,” he, in the style of a skilled tactician, lays siege to Esau’ s wrath, and directs against it train after train of gifts, which, like successive battalions pouring into a breach, might at length quite win his brother. This disposition of his peaceful battering trains having occupied him till sunset, he retires to the short rest of a general on the eve of battle. As soon as he judges that the weaker members of the camp are refreshed enough to begin their eventful march, he arises and goes from tent to tent awaking the sleepers and quickly forming them into their usual line of march, sends them over the brook in the darkness, and himself is left alone, not with the depression of a man who waits for the inevitable, but with the high spirits of intense activity, and with the return of the old complacent confidence of his own superiority to his powerful but sluggish-minded brother--a confidence regained now by the certainty he felt, at least for the time, that Esau’ s rage could not blaze through all the relays of gifts he had sent forward. Having in this spirit seen all his camp across the brook, he himself pauses for a moment, and looks with interest at the stream before him, and at the promised land on its southern bank. This stream, too, has an interest for him as bearing a name like his own--a name that signifies the” struggler,” and was given to the mountain torrent from the pain and difficulty with which it seemed to find its way through the hills. Sitting on the bank of the stream, he sees gleaming through the darkness the foam that it churned as it writhed through the obstructing rocks, or heard through the night the roar of its torrent as it leapt downwards, tortuously finding its way towards Jordan; and Jacob says, so will I, opposed though I be, win my way by the circuitous routes of craft or by the impetuous rush of courage, into the land whither that stream is going. With compressed lips, and step as firm as when, twenty years before, he left the land, he rises to cross the brook and enter the land--he rises, and is seized in a grasp that he at once owns as formidable. But surely this silent close, as of two combatants who at once recognise one another’ s strength, this protracted strife does not look like the act of a depressed man, but of one whose energies have been strung to the highest pitch, and who would have borne down the champion of Esau’ s host had he at that hour opposed his entrance into the land which Jacob claimed as his own, and into which, as his glove, pledging himself to follow, he had thrown all that was dear to him in the world. It was no common wrestler that would have been safe to meet him in that mood. Why, then, was Jacob thus mysteriously held back while his household were quietly moving forward in the darkness? What is the meaning, purpose, and use of this opposition to his entrance? These are obvious from the state of mind Jacob was in. He was going forward to meet Esau under the impression that there was no other reason why he should not inherit the land but only his wrath, and pretty confident that by his superior talent, his mother-wit, he could make a tool of this stupid, generous brother of his. And the danger was, that if Jacob’ s device had succeeded, he would have been confirmed in these impressions, and have believed that he had won the land from Esau, with God’ s help certainly, but still by his own indomitable pertinacity of purpose and skill in dealing with men. Jacob does not yet seem to have taken up the difference between inheriting a thing as God’ s gift, and inheriting it as the meed of his own prowess. To such a man God cannot give the land; Jacob cannot receive it. He is thinking only of winning it, which is not at all what God means, and which would, in fact, have annulled all the covenant, and lowered Jacob and his people to the level simply of other nations who had to win and keep their territories at their risk, and not as the blessed of God. If Jacob is then to get the ]and, he must take it as a gift, which he is not prepared to do. And, therefore, just as he is going to step into it, there lays hold of him, not an armed emissary of his brother, but a far more formidable antagonist--if Jacob will win the land, if it is to be a mere trial of skill, a wrestling match, it must at least be with the right person. Jacob is met with his own weapons. He has not chosen war, so no armed opposition is made; but with the naked force of his own nature, he is prepared for any man who will hold the land against him; with such tenacity, toughness, quick presence of mind, elasticity, as nature has given him, he is confident he can win and hold his own. So the real proprietor of the land strips himself for the contest, and lets him feel by the first hold he takes of him, that if the question be one of mere strength he shall never enter the land. This wrestling, therefore, was by no means actually or symbolically prayer. Jacob was not aggressive, nor did he stay behind his company to spend the night in praying for them. It was God who came and laid hold on Jacob to prevent him from entering the land in the temper he was in, and as Jacob. He was to be taught that it was not only Esau’ s appeased wrath, or his own skilful smoothing down of his brother’ s ruffled temper, that gave him entrance; but that a nameless Being, who came out upon him from the darkness, guarded the land, and that by His passport only could he find entrance. (M. Dods, D. D.)Jacob and the angel I. JACOB PRAYING. 1. He was alone when God came out of His eternity to wrestle with him. There are some whom the Omnipresent can never find alone; He has seldom or never the opportunity of revealing Himself to them. 2. It was night. That is the time the Infinite is best revealed to us. 3. He was sunk in a deep fear. When in health and prosperity you may frame elaborate theories to demonstrate the absurdity of prayer; but let death stare you in the face, let a heavy sorrow or bereavement overtake you, and you cannot help praying. II. JACOB . 1. There was bodily wrestling on that memorable night. 2. There was mental wrestling. 3. It was a long struggle: lasting all night. Why? (1) Jacob wanted to be set right with his brother; he is taught that he must first be set right with his God. The moral relations must be first rectified, and they cannot be rectified but on condition that the whole moral nature of the man be stirred to its depths, completly turned upside down, and the roots of sin be mortally bruised. (2) Jacob possessed a vast, profound, capacious nature; there were in him, underlying his glaring faults, immense possibilities for good, dormant powers which required to be stimulated into activity. Now a crisis had arrived in his life. His dormant faculties were to be roused; his bias to evil was to receive a mighty check. It was a terrible conflict. He felt as if his nature was dissolving, and his whole existence becoming a shattered wreck. His sinews shrivelled under the touch of the Almighty. III. JACOB . He desired a blessing. God granted his request--giving him a change of nature, an elevation of character--making him a better, truer, more sincere man. This is the chiefest blessing He can bestow. (J. C. Jones, M. A.)Mahanaim and Penuel 1. The day and the night mutually act and react. A day of meeting with angels may well be followed by a night of wrestling with God. As you go on your way, through the toil and bustle of this life, remember the thousand eyes which watch you from heaven, and let speech and act testify that your heart is true to the sanctities and solemnities of being. So live and so move as those who know that they have come to an innumerable company of angels, and to God the Judge of all. Thus, when night comes, the veil which shuts out earth will be a glory to open heaven. 2. Lastly, earnestness is the condition of success. (Dean Vaughan.)Certainty of retribution and possibility of reform It strikes a great many persons with surprise that Jacob the supplanter should have been the chosen of God. The true answer to this marvel is, that God selects men for His work on earth, not on account of their personal agreeableness, but on account of their adaptation to the work that they have to perform. Now, the object in this case was to establish a nation. There was to be brought up a great seed to Abraham. They were to be established, and out of them was to issue the moral culture of the globe--as it has. Now, although Jacob was a man of many failings and of deep transgressions, yet with them he had a forecast, a shrewdness, a persevering wisdom, an organizing power, that pointed him out as the statesman. And so he was selected, not because in every respect his disposition was the best, but because he was the best instrument to execute the purpose which God had in view. The same thing is taking place continuously. God employs for His purposes instruments which are adapted to those purposes, although they may not be persons that are in harmony with God’ s holiness. The crime which he committed against his brother banished him. And now he is returning to his country; and his very first act is to assume the manners of a servant, and to bow down, recognizing the chieftainship of his brother. Such transformation fear makes. And yet, in the midst of this, he is shrewd and self-possessed. Fear, and then calmness; anguish, and then again management. This fluctuation, how extremely natural it is in a moment of suspense. For of all things in this world there is nothing so painful as suspense. And here was this man kept in this fiery state, waiting to know what should be developed; wondering if he should be bereft of his household, and if his property should be swept away, wondering if his brother would be peaceable. Doubtless there were running through his mind all these possibilities. If he is, then what? And if he is not, then what? It was this fiery swinging from one side to another that was the chastisement of the Lord indeed, But now we come to the first step of that great change which passed upon Jacob at this time--for he had reached a crisis, as I shall show, in his life’ s history, and in his character and disposition. See this man skulking in the shadow of his sin, and his sin breeding fear, and both of them exciting remorse in him- See how much this man had made by his wrongdoing! For he had struck at the confidence between man and man. He had undermined the very structure on which society stands. He had destroyed faith between brother and brother. It was a great crime, and greatly was he punished for it. How it takes hold of him through his wife, and through his children, and through all that he loves! And how has it been so since the beginning of the world! Hear this old patriarch saying, “ Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.” This was a great grief. Few words were recorded; but ah! it was a great grief. After this prayer, you will see how strangely--not surprisingly, but yet strikingly--back comes his old politic spirit again. “ And he lodged there that same night, and took,” &c. “ Jacob was left alone; and there wrestled a man with him until the breaking of the day.” What it was I do not know except that it was an angel-man--the angel of the covenant--that stood in God’ s place, and was as God to him. That Jacob knew that it was a superior personage there can be no manner of doubt; but as to what this wrestling was--the whole mode of it--we know nothing. Neither here or in any subsequent Scripture, is therelight thrown upon it. He wrestled with the man “ until the breaking of the day.” “ And when he” --that is, the celestial personage--“ saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’ s thigh was out of joint as he wrestled with him.” It is very plain that the patriarch understood that the crisis of his life had come. He had prayed to God, and here was the answer to his prayer; and it is very plain that he felt that on his persistent faith depended his whole safety. From this hour Jacob was another man. In the strength of this vision, and in the blessing which he received in this mysterious struggle, he advanced to meet his brother. The hand of the Lord was also on him. Strangely, I probably might say unexpectedly, to Jacob, he met him; and the old boyhood affection returned. They made friends; and they parted, one going one way after the interview, and the other going the other way. But that to which attention is more especially directed is, that from this hour Jacob is nowhere recorded as falling back upon his selfish, his politic, his managing career. From this hour out there is no trace of anything in him but largeness of mind, nobleness of purpose, and beauty of character. All the dross seems to have been purged away. He had met the crisis, and had risen, and gone through it; and he had come out a changed man. And now he was indeed a prince of God, and he was the principal founder of the nation of the Israelites. Jacob went, the civilizer, over into the promised land, and there established the economy for which he had been ordained, and lived revered, a beautiful specimen of an old man. And the last scenes of his life were transcendently beautiful. In view of this narrative, which I have conducted so far, let me say: Men’ s sins carry with them a punishment in this life. Different sins are differently punished. The degrees of punishment are not always according to cur estimate of the culpability. Many sins against a man’ s body go on in the body, reproducing their penalties from year to year, and from ten years to ten years. And the ignorant crime, or the knowing crime, committed when one is yet in his minority, may repent itself and repent its bitterness and its penalty when one is hoary with age. Mere repenting of sin does not dispossess the power of all sins. There are transgressions that throw persons out of the pale of society. There are single acts, the penalties of which never fail to reassert themselves. There are single wrongs that are never healed. This great trangression that seemed in the commission without any threat and without any danger, pursued this man through all his early life, and clear down until he was an old man, and returned from his exile. And even then he was quit of it only by one of those great critical transitions which take place, or may take place, in the life of a man, without which he would have gone on, doubtless expiating still his great wrong. And yet God bore no witness. It does not need that God should bear witness against a man that has committed a sin. A man may commit sins, and he may not himself be conscious that he is sinning; at any rate, he may not be conscious of the magnitude of his sins. A man may commit sins, and the customs of society may be so low that he shall not think that he is a great sinner. The sin does not depend upon your estimate of it, or on the estimate which your fellow-men put upon it, but upon its effect upon your constitution, and the constitution of human society. Jacob had had a good time, apparently. So far as his violation between himself and his brother and his father’ s family was concerned, he had had twenty years of rest. And yet, as with all his abundance he came trooping back to the border to go over into the promised land and take possession of it, there, hovering, haunting the banks of the Jordan, was that old wrong. In that very hour when he could least afford to meet it, when he was most open to it, when all his possessions were in danger of being seized--worse than that, when all that his heart loved lay under the stroke of his adversary--that was the time that his old sin came back to meet him. And so it is yet. Men’ s sins find them out. And though you put as far as between Palestine and Assyria between you and them; though your sins slumber for years and years, they will have a resurrection on earth. I do not believe that any man commits in this world any sin against the fundamental laws of his body, or against the laws of human society, by which men are knit together in faith and love, and goes unpunished, even in this world. It does not touch the question of the other. This is a primary and lower and organized arrangement quite independent of Divine and arbitrary penalties in the life to come. It is not safe, therefore, for those who have choice in this matter to trifle with right or wrong. Finally, no man need ever despair of past misdoing who is in earnest. There is no man that is suffered to do wrong without check or hindrance. Ten thousand things stop men, interrupt them, throw them upon thoughtfulness. Ten thousand things oblige men to look back, to calculate; to look forward, to anticipate. And when these seasons from God come, if any man is in earnest to do better, there is no reason why he should not. The power of God’ s angel, the wrestling of God’ s Spirit, is not only in this far-off history of the patriarch. There is many and many a man with whom this mysterious Spirit of God wrestles; and if he be in earnest, if he will not let God’ s Spirit go except He bless him; if he feels that his life is in the struggle and he will be blest of God, there is no man so bad, no man so wicked, but that he may become pure, and his flesh return to him again like the flesh of a little child--as in the case of Naaman the leper. (H. W. Beecher.)Loneliness and communion with God Here is-- I. OPENING AN for a man to go “ face to face” with God. II. A CRISIS a man to go “ face to face” with God. III. A OF SIN SENDING a man “ face to face” with God. IV. A SENSE OF MYSTERY a man while he is “ face to face” with God. V. INTENSE REALITY a man while he is “ face to face” with God. VI. RICHEST from being “ face to face” with God. 1. Elevation of his own character. 2. Reconciliation with men. (Homilist.)Jacob wrestling with God I. GOD WITH MAN TILL HE HAS WITH HIM. 1. The Divine desire to bless. This is the foundation of all God’ s dealings with us. 2. But before this blessing could be given, Jacob’ s strength must be destroyed. 3. To destroy this, God wrestles with him apparently as an enemy. II. WE SEE THAT WHEN MAN IS THUS SUBDUED BY GOD, HE CAN PREVAIL WITH GOD. IS it not strange that the Divine Conqueror in this story should say to him who is thoroughly in His power, “ Let Me go, for the day breaketh” ?” It seems strange, but it is not; there is a sense in which God is in the hands of the soul He has subdued. 1. Notice that there is no prevailing with God till the spirit of resistance is destroyed, Until we yield to Him we can receive little from Him. That may explain much unprevailing prayer; the fact is it is not prayer: true prayer says “ Thy will be done.” 2. Then we see that we prevail with God when we only cling to Him in trustful prayer. That is the pleader that prevails. Thy covenant promises, Lord! Thy nature, which is love, and thus delights to bless! Thy mercy in Christ Jesus, which can bless the worthless; Thy fatherly relationship, which makes us trust Thy sympathy and depend on Thy resources, and which cannot cast Thy child back into the dark without a blessing! 3. Now to trustful prayer like this the delayed blessing is sure. But did God delay? We get an impression from this story (as I said) that God delays to bless and must be striven with, but did He delay, is there any sign of delay in the case of Jacob? None whatever after Jacob was subdued. III. Then, we find that HAVING WITH GOD, MAN WITH ALL. Prevailing with God does not mean that we persuade Him to give us what we ask, but simply that we secure His blessing: “ He blessed Him there.” That may be the gift, the deliverance, the supply we desire, but it may not; it may simply be power to endure--to endure cheerfully, enrichingly, and so as to glorify Him, but it involves that in some way we prevail over the trial. There is a great truth here. If we would prevail over our trials, we must first prevail with God; we may go to meet them bravely, but there will be no enrichment, no peace, no conquest, if that be all; we must prevail with heaven if we would conquer on earth. See how then we conquer! 1. In prevailing with God, Jacob prevailed over his own troubled heart. From that time he was a new creature with a new name, and I suppose in nothing was this change more apparent than in the tranquility which possessed him. 2. Jacob also prevailed over his dreaded foe. Esau came, the Esau that he feared, with his four hundred men. But what then? Esau ran to meet him, and embraced him. God’ s blessing turns the foe into a friend. (C. New.)Jacob wrestling I. MUSINGS. Jacob was left alone. Before him was the river Jabbok. Beyond the river his wives and children. Still beyond them, on the march to Esau, were the presents he had sent. The servants full of wonder and fear for their master’ s sake. The wives and children anxious. Jacob once more alone, as many years before he was when passing the same spot (Genesis 32:10). He would think of the past. How greatly he had been prospered. How little he had deserved. Now he feels how entirely he is in the hands of God. The disposing of his wealth is with God. It is a question whether God will own the means he has so far employed. Jacob is doubtful and perplexed. He has prayed already (Genesis 32:9-12) and exhausted all his arguments. He can now only cast himself on the undeserved mercy of God. Night a good time for such reflections. David often meditated thus in the night watches. Jesus also spent His nights in meditation and prayer. In darkness and silence there is less to divert attention than in the daytime. II. . Jacob thus musing, becomes aware of the presence of some mysterious person. Called a man because in human form and nature. The angel of the covenant in disguise. Jacob perceives who his companion is. Seizes this mysterious personage, and declares he will not let him go unless a blessing is granted. The angel struggles to be released, doubtless intending by thus wrestling to teach that prayer should be bold, earnest, importunate, persevering. Physical wrestling a type of wrestling in spirit. The angel prevailed not. He had put forth only sufficient strength to excite resistance and earnestness, without causing discouragement to Jacob’ s mind. Unable to release himself, he touches and disables Jacob. Thus weakened, Jacob still clings to the angel. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Genesis 32:26I will not let Thee go, except Thou bless me Jacob’ s struggle for a blessing I. He was thoroughly in earnest; he wrestled till he got the blessing. II. If we wish to gain a blessing like Jacob’ s, we must be alone with God. It is possible to be alone with God, even in the midst of a multitude. III. Jacob’ s heart was hardened with a load of sin. It crushed his spirit, and was breaking his heart. He could bear it no more, and so he made supplication. He wanted to be lifted out of his weakness, and made a new man. IV. in the moment of his weakness, Jacob made a great discovery. He found that when we cannot wrestle we can cling. V. He received the blessing wrestled for as soon as he became content to accept it as God’ s free gift. (W. Hay Aitken, M. A.)Jacob’ s prevailing prayer I. THE SOUL’ S AGONY. 1. The soul is absorbed in the awful loneliness of its own thought. “ Jacob was left alone.” So is every one in similar experiences. In times of agony, friendly sympathy seems distant and ineffectual. We are even impatient with well-meant words of kindness. Then comes a sense of powerlessness. The afflicted one has done all he can, and now can only wait. At this juncture he begins to ask himself as to the cause of his misery. Why is he thus situated? Perhaps, like Jacob, he recognizes his sorrows as the lineal descendants of some former sin; or more likely, he now perceives, as never before, the general fact of his sinfulness, his imperfections as a Christian, and his failure to enjoy religious privileges. 2. Just here the soul is arrested by God’ s presence. Abstracted from the world, because grief has made him indifferent to worldly thoughts, the Christian can now see God and feel His power. We can imagine Jacob, in his conflict of emotion, standing in the darkness by the brook Jabbok, lost in thought, when suddenly a heavy hand is laid upon his shoulder. He turns to find a mysterious Presence of terrible reality and power. That Presence he speedily recognizes as God. So now every storm-racked heart is introduced by conscience to its God. 3. In such times of trial, the soul at first finds God a seeming foe. Jacob at first was obliged to defend himself against his mysterious adversary. Who can tell what fearful surmises came over him as he wrestled in the dark with his terrible opponent? Can this be Esau? No; this is a superhuman strength. Can this be God? It surely is none else; but why does He meet me thus? God hedges men in to bring them to His feet, to show them themselves, to prevent prosperity from injuring them, very likely to prepare them for it, to purify them from remaining sin, frequently to fit them for some great work. We must pass through the furnace before we are what we should be. II. THE RELIEF OF THE SOUL. 1. The narrative discloses the human means of securing this relief, namely, prayer. 2. The narrative sets before us the Divine methods of giving relief to the soul. (1) Development of character. (2) Knowledge of God. (3) Confidence in God. 3. The narrative indicates the safeguard of the soul in this secured relief. Jacob, though his troubles were now passed, yet halted on his thigh, and doubtless limped through life. He carried from that place of conflict and triumph a reminder of his dependence. He had then, ever after, a sense of his weakness, and could say with Paul, “ When I am weak, then am I strong.” There is danger, after meeting God face to face and securing His favour, of undue elation. Even Paul, with all his saintliness, needed a thorn in the flesh, lest he be exalted above measure. We may forget that every successful struggle with sin or attainment in piety is due solely to the Divine help. For this reason, doubtless, God has established a universal law in life. We cannot pass through a terrible experience like Jacob’ s without bearing the scars of battle. (A. P. Foster.)Jacob’ s powerful prayer 1. It was a prayer that by living faith took firm hold upon God. He came to God, not as one far off, but close at hand; not merely on the throne, but present in all the affairs of daily life. He comes to Him as the God of his fathers, the God of the covenant. He at once lays hold of the Divine faithfulness. As much as any one thing, we need to-day this sense of God as ever present to be a restraining power in business life. Like the patriarch, every believing soul must draw nigh to God, reverently, it is true, but not timidly or distrustfully. The command is to “ come boldly to a throne of grace.” We must come not as though we more than half questioned whether there is any God, or, if there be, whether He cares anything about us, and will hear our prayer; but with all the heart believing “ that He is, and is the Rewarder of those that diligently seek Him.” 2. Jacob did not offer a hasty prayer for safety merely in general terms, and then go about his worldly business with all the intensity of his nature. His need was urgent, was deeply felt; and he found time enough to press it before God. The whole night was none too long for his business with God. 3. Wrestling, Jacob came to a point where he was powerless. All he could do was to hold fast to God. God never takes from any of His children their power to do this. Every other refuge may be swept away, but they can cling still. 4. Jacob’ s prayer was direct and simple. He asked for just what he wanted, then stopped. (The Study.)Importunate prayer I. THE OBJECTS OF JACOB’ S PRAYER; or, the blessings implored. It need not be disguised that one of these was the preservation of his own life, and the safety of his family and substance. It would be doing Jacob injustice, however, to deny that higher objects than the preservation of himself, and of his family and substance, occupied his thoughts and prayers on this critical occasion. The very circumstances in which he was placed were calculated to call his sins to remembrance; just as his sons were reminded of their unnatural and criminal conduct towards Joseph, by being thereby involved in difficulties in Egypt many long years after their sin had been committed. Jacob being reminded of the falsehood and deceit by which he had provoked the anger and vengeance of his brother, would humbly confess his sin and earnestly pray for the salvation of his soul, whatever might be the fate of his body at this time. Knowing that the souls of his family were as precious as his own, and remembering the relation in which he stood to them, and the duty that he owed them, he would be very importunate in prayer for their salvation also, though they should fall by the sword of Esau. But he would not despair of their preservation. He would remember the covenant of God with his father Abraham, and the promise that He would make of him a great nation, and that in his seed, which is Christ, all the families of the earth would be blessed. He would pray that he and his family might live to be witnesses for God in a world lying in wickedness, and might introduce the spiritual seed, in whom all the families of the earth were to be blessed. II. THE MANNER IN WHICH THE DUTY SHOULD BE . 1. Jacob sought retirement for devotion. 2. Jacob spent a long time in prayer. 3. We must implore lawful things, and employ proper arguments to attain them. 4. We ought to be earnest and persevering in prayer. 5. We should pray in faith and hope. III. THE ANSWER WHICH JACOB TO HIS PRAYERS. God blessed him there. He obtained a gracious answer. (R. Smith, D. D.)Importunity in prayer I. EXPLAIN THIS HOLY IN PRAYER. Wrestling implies some resistance to be overcome. Some of the chief obstructions which must be overcome are-- 1. A sense of guilt whelming the soul. 2. A frowning Providence discouraging the mind. 3. Unbelieving thoughts and inward temptations. 4. Coldness and slothfulness of the heart. 5. Discouragement through Divine delays. II. THE OF IN PRAYING. 1. It strengthens in our minds a sense of God’ s glory. 2. Our unworthiness vindicates it. 3. The inestimable value of the blessings to be obtained requires it. III. ITS . 1. It prepares for blessings in many cases: it is itself the actual possession of them. 2. It has the promises of success. 3. Memorable examples confirm its worth. IV. . 1. How many have cause to mourn their lack of this spirit! 2. Its absence is one cause of the low state of religion. 3. As you would persevere in prayer, be watchful and circumspect, observe the course of Providence, be much in intercession for others. (Dr. J. Wotherspoon.)“ Now” Canon Wilberforce tells a pathetic story illustrating the force of this little word “ now.” It was of a miner who, hearing the gospel preached, determined that, if the promised blessing of immediate salvation were indeed true, he would not leave the presence of the minister who was declaring it until assured of its possession by himself. He waited, consequently, after the meeting to speak with the minister, and, in his untutored way, said, “ Didn’ t ye say I could have the blessin’ now?” “ Yes, my friend.” “ Then pray with me, for I’ m not goin’ awa’ wi’ out it.” And they did pray, these two men, wrestling in prayer until midnight, like Jacob at Penuel, until the wrestling miner heard silent words of comfort and cheer, even as Jacob heard the angel’ s announcement, “ As a prince hast thou power with God and with men, and hast prevailed.” “ I’ ve got it now!” cried the miner, his face reflecting the joy within; “ I’ ve got it now!” The next day a terrible accident occurred at the mines--one of those accidents which so frequently shock us with their horror merely in the reading of them. The same minister was called to the scene, and among the men, dead and dying, was the quivering, almost breathless body of this man, who only the night before, big and brawny, came to him to know if salvation could really be had now for the asking. There was but a fleeting moment of recognition between the two, ere the miner’ s soul took flight, but in that moment he had time to say, in response to the minister’ s sympathy, “ Oh, I don’ t mind, for I’ ve got it--I’ ve got it--it’ s mine!” Then the name of this poor man went into the bald list of “ killed.” There was no note made of the royal inherit-ante to which he had but a few hours before come into possession, and all by his believing grip of the word “ now.” Grip This is what every Christian ought to have, and what many a one lacks. There is a certain inspiration in the very thought of the clenched hand, with its tense muscle and unyielding grasp. It signifies not only strength, but purpose; not only earnestness, but endurance. It is the symbol of a necessary and important element of a Christian’ s success. It typifies consecrated self-control, that mastery which every true child of Christ has in some degree over his own sinful nature, and which, having secured by the Holy Spirit’ s help, he maintains by the aid of the same blessed agency. It typifies, too, that hold which he has upon Christ Himself, that tenacious, yet reverent, clinging of spirit which imparts to his prayers the temper of Jacob’ s words, “ I will not let Thee go, except Thou bless me.” It typifies also that benevolent, yet authoritative influence which he seeks to gain, and usually succeeds in gaining, over his more sorely tempted fellows; the drunkard, for instance, who is rapidly losing confidence in himself without yet finding it in God, and who needs the protection of some sturdy, masterful soul who has no personal fear of his temptation, and has the power and the will to stand by him through everything to cheer and uphold, and by God’ s grace to save. Grip is the holding fast and not letting go, in spiritual as in material life. It is tenacity of holy purpose, renewal of effort after moral failure, cheerfulness in the teeth of discouragement, hopefulness for others, no matter how low they may have sunk, and unfaltering faith in the truth that God reigns, can save to the uttermost, and somehow will bring out all things aright for His own. What wonder that he who has it is a healthy, useful Christian! He may be timid by nature, weak in body, and humble in place, but if he illustrate what a true Christian grip is upon himself and his little world, men learn to marvel at him. Something of God’ s own Almighty power is visible in him. What he does succeeds, and in blessing others he is doubly blessed himself. The Prayer-meeting at Jabbok Events drive Jacob’ s mind back on the past, which has been a series of wrestlings with his nearest neighbour, the gain of which has been wealth, but the loss that, in most important senses, he is “ left alone.” Jacob is one of those men who, wild among their fellows, are tame and best when “ alone.” The world contemns the man who is crafty as one of its own children when among men, but afterwards goes to the prayer-meeting. The world, however, would not be better pleased with him if he did not go, and the man, in that case, very likely would be a wilder man. There are three way-side prayer-meetings in Jacob’ s journeyings so far. Where God tells him that “ the world has been too much with him” of late--Bethel, Mahanaim, Jabbok. Jacob is redeemed from the world by the prayer--meeting. How do we use the opportunities which God gives when He throws open to us the hallowed gates of the lonely hour? Do we enter with thanksgiving and betake ourselves to prayer, “ the flight of the lonely man to the only God” ? “ There wrestled,” &c. Again and again the heavenly world enters into controversy with Jacob, and breaks the spell of this world. At Bethel he saw angels, at Mahanaim he met angels, but at Jabbok one of them stayed to minister to the man who wrestled with the old self and needed help. “ I can do all things through Christ, that strengtheneth me.” When we make a vow, we lay hold on the angel of the covenant. If we forget our vow, we let the angel go. A little shell-fish can cling to the rock, despite the Atlantic, because of a tiny vacuum in the shell. Our emptiness is our strength with God. Jacob in the world is “ somebody,” but at the prayer-meeting “ nobody” but broken, sinewless Jacob. Our wrestling must be with “ pleading, not with contradiction.” He blessed him there. The blessing, in brief, was the power to look at the world and himself from a cleaner heart through a cleaner eye. The place was Penuel, the face of God, and he was Israel, a prince, from that time. No religious meeting or exercise will have done us good unless it exalt us, and make the world- wife, children, home, friends, business--look lovelier and more sacred. (T. M. Rees.)Boldness in prayer exemplified There is a wide difference between striving against God and striving with God. Some men strive against God by their sins, and they must be conquered by His power; but Jacob strove with God. Jehovah Himself gave strength and determination to his servant, for the express purpose that he might, as a prince, have power and prevail. It is one of the most delightful evidences of Divine condescension, that He is willing to be conquered by human prayer and importunities. 1. Who was that personage that appeared to Jacob, and wrestled with him? The narrative calls him a man; but all interpreters are agreed, that by this is meant some one in the form of a man. Was it, then, a created angel? or, was it God Himself? We think the latter; because, though He is called an angel, Jacob paid Him Divine homage. Again, because the inspired prophet, referring to this event, says that Jacob had power with God. And again, because Jacob himself said, “ I have seen God face to face, and my life is preserved.” Once more, because the patriarch appeals to Him in our text for a blessing, which he could hardly look for from any being but God. There is another point to which I would direct your attention, viz., that this angel was not merely God, but God the Son, who in this, and in many other instances, anticipated His Incarnation, by appearing in the form and fashion of a man. With whom should Jacob wrestle to obtain pardon for his sin, and deliverance from its just consequences, but with the appointed Mediator, who should make atonement, and then enter into the heaven of heavens, there to appear in the presence of God for us? 2. What was this wrestling? Was it spiritual, or corporeal, or both? There are a few interpreters, and but a few, who think it was purely spiritual; and that there was no bodily conflict at all, but that it was illusive and imaginary. It is said distinctly, “ There wrestled a Man with him” ; and that Man, when the conflict had lasted long, says, “ Let me go, for the day breaketh.” Finally, he touched Jacob’ s thigh upon the sinew that shrank, so that he went halting to the end of his days. All these are strong marks of reality, which go far to prove that the outward form of this conflict was corporeal. Yet, beyond all question, it was connected with a mental and spiritual wrestling with God in prayer. The outward was a sign and picture of the inward strife; and Jacob to this day is an image of every saint who prevails with God by the holy boldness, earnest opportunity, and untiring perseverance of His supplications. 3. Why did this wrestling take place? what was its great end? With respect to Jacob himself, it signified that he should overcome the hatred of his brother Esau; for what has he to fear from man, who, as a prince, hath power with God? With respect to ourselves, and to the Church generally, we may consider this scene as descriptive pictorially, not of Jacob’ s condition only, but of all the saints with him. They are all wrestlers, by their very calling; wrestlers with affliction, with temptation, with outward and with inward, with carnal and with spiritual enemies: yet, in the strength of God, they shall all overcome. Wrestlers with God; that is, men of prayer. Now, we take our text as exemplifying to us this one subject, boldness in prayer: “ I will not let Thee go, except Thou bless me.” Now, there are two reflections that, in a manner, force themselves upon our notice. One is, that God never violently withdraws Himself from a praying man. His trial of our faith and importunity never stretch beyond this, “ Let me go, if Thou canst consent” ; and, even when the trial proceeds so far, it is only done to provoke a refusal. It was obviously not the Divine intention to send Jacob away unblessed, but to elicit this proof of his determination. The other reflection is consequent upon it; namely, that when God withdraws from any man, it is always with his own consent. He must be willing to give up the point before he loses his advantage. No man can fail to obtain everything that he really needs, and everything that God has promised, unless he himself voluntarily draws back and yields; otherwise, God consents to be overcome by prayer. This is the great comfort of every sinner, and of every saint. I. Consider WHAT KIND OF IT IS THAT GOD , AND . 1. God does not approve the boldness which is grounded on self-righteous principles: it must, therefore, be connected with a deep sense of guilt and unworthiness (Genesis 32:10). 2. God does not approve that boldness which loses sight of His own awful majesty and holiness. Boldness must be associated with reverence and godly fear, to be acceptable. What! can God’ s condescension and love give an unworthy creature the smallest ground to forget his own unworthiness, and the infinitude of Him with whom he has to do? On the contrary, it should deepen his sense of his own meanness, and increase his adoration. But let us come more particularly to the question. 1. God approves that boldness which surmounts all the doubts and fears adapted to obstruct our freedom of access to Him. There are improper fears, and a sinful diffidence opposed to the exercise of prayer. When, for instance, a sense of guilt and unworthiness leads us to suspect that God will not hear us, will not forgive; this is a sign of faint-heartedness, not of humility. It is a sentiment directly contrary to His revealed will. Now, Jacob might have been restrained by similar considerations. He might have thought of all his sins. 2. God approves that boldness in prayer which is evinced by the largeness of its desires. He is not honoured by feeble desires and limited supplications. His promises are most ample, and various in the benefits which they convey. 3. God approves that boldness which is importunate, and will take no denial. It is often necessary that a blessing be withheld for a season, in order that its full value may be realized. Moreover, this is an important test of sincerity. Coldness and languor are repulsed and betrayed. Genuine devotion believes the word, and will not consent to go empty away. Formality is satisfied without the blessing, when conscience is appeased by the performance of the duty. The true worshipper cannot rest in outward services if the blessing be not given. II. Let us take notice of one or TWO WHICH NOT MERELY JUSTIFY THIS , BUT GO FAR TO PROVE IT . 1. The urgency of our wants. The fervency of prayer should be regulated by our condition. It is evident that the secret of Jacob’ s importunity was the pressing circumstances in which he felt himself to be placed. His was a kind of desperation, inspired by the extremity of his danger. 2. The importance of the blessing. We plead not merely for well-being, we plead for life; life, not of the body, hut of the soul. If we do not prevail we are lost. 3. The absolute certainty of its prevalence. There will be timidity in asking, wherever there exists a doubt of obtaining. Thine own word is my warrant, when I answer, “ I will not let Thee go, except Thou bless me.” IN , the subject is adapted to impress upon our minds these two points of instruction: the quality of prayer, and the power of prayer. 1. Boldness is an essential characteristic of prayer. This may be made clear by barely mentioning the defects and infirmities to which it is opposed. Can there be sincerity and acceptableness where there is a want of sensibility and zeal, where low views are entertained of the kindness and grace of God, and where the suppliant is ready to withdraw from the mercy-seat without the blessing, at the least discouragement or delay? 2. Observe exemplified the power of prayer. “ I said not unto the seed of Jacob, seek ye Me in vain!” (D. Katterns.)The characteristic of true prayer Now that Jacob found himself once more in Esau’ s power, he trembled to think of the consequences. There were two considerations which must have intensified his agony of mind. 1. That he had brought these difficulties upon himself. Conscience now accused him of his crime with the same vehemence as if it had been committed only yesterday. Ah! this is a solemn fact in connection with certain sins which we rashly perpetrate! Painful indeed was Jacob’ s reflection now upon the past. Had he conducted himself as a straightforward man in his youth, he might have avoided his present trouble. How he wished he could have commenced life again! Even in old age men are doomed to possess the sins of their youth, to reap the inevitable consequences of early aberrations. 2. That others beside himself shared in the impending danger. He is now the head of a family; he has wives and children whom he passionately loves; they are in danger of being put to death on the morrow by his furious brother; and his conscience reproaches him with being the cause of their misery. Surely this was the keenest pang of all--the bitterest ingredient in his cup of bitterness. Such is human life. Say not that children are never punished for the transgressions of their parents; reason not concerning the injustice of such an arrangement; the hard fact continually stares us in the face, and warns us at every step to beware, to take heed to ourselves, to be prudent in our conduct, not only for our own sake, but also for the sake of others, whom we may unwittingly injure. “ And Jacob was left alone.” It is when you are alone with the powers of nature-powers whose existence speaks of a higher Power, which sustains them all--that the light of Heaven is most likely to flash upon your soul. It was when banished to the isle of Patmos that John saw the glorious visions recorded in the Book of Revelation; it was when imprisoned in Bedford goal that Bunyan dreamed his Pilgrim’ s Progress; it was when shut up in total darkness that Milton sang his Paradise Lost. We are taught here that-- I. WHEN WE TRULY PRAY, WE BECOME OF THE OF A GOD. It is stated that “ there wrestled a man with Jacob until the breaking of the day.” God is not an abstract idea of the mind; is not the natural powers by which we are surrounded; for He has a personal existence. God is a person, and as such, men in all ages have desired to know Him; to commune with Him, to call upon Him in distress. It is when we pray, however, that this fact forces itself most vividly upon our minds. It may be said, therefore, that true prayer can never be uttered where the presence of a personal God does not inspire the soul. You must feel, like Jacob, that there is a Parson with you, standing at your side, listening to your cry; for otherwise it will not be prayer, but a form--it will not be an outpouring of the heart, but a meaningless performance. II. WHEN WE TRULY PRAY, WE BECOME OF A TO . The experience of formidable opposition in drawing near to God is by no means uncommon. The repelling power with which Jacob struggled on this occasion, has been encountered by almost every suppliant at the throne of grace. Indeed, our Lord seemed anxious to prepare the minds of His disciples to expect it. “ And He spake a parable unto them for this end, that men ought always to pray and not to faint.” But our Lord prepared His disciples to expect difficulties in prayer by other means than parables--by His dealings with some who sought temporal favours at His hands. While He sojourned in the coasts of Tyre and Sidon, a woman of Canaan came to Him, crying, “ Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil.” Passing on with perfect unconcern, He feigned not to hear her; for He answered her not a word. She then cried all the more, “ Have mercy on me,” so that His disciples felt annoyed, and besought Him to send her away. Thus when we encounter difficulties in prayer, when we feel as if God did not hear us, it is because God wishes to test our faith, and by testing to strengthen it. Consequently, not only do we enjoy God’ s blessing with greater relish when it comes, but we are also made stronger for His service. III. WHEN WE TRULY PRAY, WE BECOME OF A CHANGE IN , AS A TOKEN OF SUCCESS. It may be that when we are apparently most unsuccessful, we are really most successful. We do not obtain the very thing we seek at the time, but the spiritual strength we acquire in the effort may be infinitely more important than the thing itself. It always happens thus when true, fervent, earnest prayer is sent up from the heart to God; when there is a mighty struggle to obtain a blessing from above, there comes over the soul a change for the better, a visible improvement, a closer resemblance to God’ s image. Jacob carried in his body ever after a memorial of the wrestling of that night; for “ he halted on his thigh.” We are reminded here of a beautiful story, told of the celebrated John Elias, the prince of Welsh orators. He addressed on one occasion a meeting presided over by the late Marquis of Anglesey. The marquis, as you know, was lame, having lost a limb in the famous battle of Waterloo. Referring, therefore, to that circumstance, the speaker thrilled his audience by this striking remark, “ We have a president here this evening, whose very step as he walks reminds you of his bravery!” So Jacob “ halted on his thigh.” His limping gait kept in remembrance his wonderful victory with God. A man of prayer is well known as such; there are certain marks which reveal his character; his public performances bear the impress of his private wrestlings. In this transforming, elevating, and invigorating influence of prayer lies the secret of a godly man’ s strength. (D. Rowlands, B. A.)Earnest prayer When a person told a story in a heartless way, Demosthenes said, “ I don’ t believe you.” But when the person then repeated the assertion with great fervour, Demosthenes replied, “ Now I do believe you.” Sincerity and earnestness are ever urgent. The prophetess at Delphos would not go into the temple once when Alexander wished to consult the oracle. He then forced her to go, when she said, “ My son, thou art invincible” ; a remark which led him to believe he should always conquer in war. Luther was so earnest in his prayers that it used to be said, “ He will not be denied.” When Scotland was in danger of becoming Popish, John Knox prayed most mightily for its preservation in the true faith. “ Give me Scotland,” he pleaded, “ or I die” ; and his prayers have been answered. Epaphras “ laboured fervently in prayer.” Christ, “ being in an agony, prayed the more fervently.” Genesis 32:28 And He said, Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and hast prevailed Jacob the prince Some surprise may be felt at first at the term prince being applied to the patriarch Jacob; for whatever good qualities distinguish his character, we hardly regard him as possessing princely ones. He has the quiet virtues of resignation, meekness and caution, but we hardly attribute to him that spirit and mettle, that vigorous temper and fire, which belong to the princely character. Yet when we consider Jacob we find that he had virtues which lie at the foundation of the royal and grand form of human character. I. His patience was a princely virtue. How patiently he bore the long delays in Laban’ s service I the plots of his sons, Simeon and Levi! We sometimes think of patience as the virtue of the weak, the sufferer, the inferior. Yet a great prime minister of England, when asked what was the most important virtue for a prime minister, gave this answer, “ Patience is the first, patience is the second, patience is the third.” II. Hopefulness was another of Jacob’ s regal virtues. He looked forward with trust and confidence to the future; he believed firmly in God’ s promises. His was a religious spirit; the religious mind is sustained by hope. “ I have waited for Thy salvation, O Lord,” he says in his last address, when he summed up the purpose of his life. He had waited, but never ceased to hope; the Divine reward had always been before him. III. But it was in prayer specially that Jacob showed his princely character. What a nobility is attributed to prayer in this episode of Jacob’ s life! What a description the text gives us of the royal attributes of prayer that it sets in motion the sovereign agency which settles all human events! (J. B.Mozley, D. D.)Jacob’ s twofold name and nature I. The very twofold name of Jacob and of Israel is but the symbol of the blending of contradictions in Jacob’ s character. A strange paradox--the hero of faith, and the quick, sharp-witted schemer. II. The character of Jacob is a form which is to be found among the Gentiles no less than among the Jews. There are in our days prudential vices, marring what would otherwise be worthy of all praise. And that which makes them most formidable is that they are the cleaving, besetting temptations of the religious temperament. 1. Untruthfulness--the want of perfect sincerity and frankness. 2. Thinking much of ease and comfort, and shrinking from hardship and danger. III. The religious temperament, with all its faults, may pass into the the matured holiness of him who is not religious only, but godly. How the work is to be clone “ thou knowest not now, but thou shalt know hereafter,” when thou too hast wrestled with the angel and hast become a prince with God. (Dean Plumptre.)Jacob’ s new name I. EVERY SOUL NEEDS THE NEW NAME. II. MAY HAVE THE NEW NAME. III. EVERY ONE MUST SECURE THE NEW NAME AS JACOB HAD. 1. By repentance. 2. By faith. (T. J. Holmes.)The new man I. THE SYMBOL OF THE NEW LIFE. He was no longer to be called Jacob, but Israel. In this change of name was intimated an entire change of character. He was sent back in recollection over the years to the time when he had been a wicked man; and then he was sent forward in anticipation across the years, under the command that he should begin a fresh career. From that night onward, he was to leave off his worldly cunning, and surrender his craft. He must become a new man, and, above all, a true man. His early and continuous sins might now be forgiven; but he must lead an altered life. II. THE REACH TO WHICH THIS NEW LIFE EXTENDS. 1. When once a believer is truly in Christ, his standing with God is entirely changed. Every barrier is broken down. God’ s displeasure is over, and man’ s enmity is ended. 2. Not only in state but in character is the true believer a new man. If he be in Christ, he will grow assuredly to resemble Christ. 3. The new creation of a believer in Christ extends even to his experience, as well as to his state and character. (1) Confidence. (2) Freedom. (3) Contentment. (C. S. Robinson, D. D.)Israel; or, Jacob at Penuel I. THAT GOD HIMSELF FOE THE COMFORT AND OF THOSE WHO TRUST IN HIM TO THEIR NEED (2 Kings 6:17; Psalms 46:1; Acts 27:23-24). II. WHAT COWARDS A GUILTY MAKES OF US ALL. III. THE POWER OF PRAYER. Mark: 1. The kind forbearance and long-suffering patience of God. 2. The purpose of God concerning us. (A. F. Joscelyne, B. A.)Power with God I. WHAT THIS POWER CANNOT BE. 1. Cannot be physical force. 2. Cannot be mental energy. 3. Cannot be magical. 4. Cannot be meritorious. 5. Cannot be independent. II. WHENCE THIS POWER . 1. It arises from the Lord’ s nature. His goodness and tenderness are excited by the sight of our sorrow and weakness. 2. It comes out of God’ s promise (Isaiah 43:26). 3. It springs out of the relationships of grace. 4. It grows out of the Lord’ s previous acts. Each blessing draws on another, like links of a chain. III. How CAN IT BE . 1. There must be a deep sense of weakness (2 Corinthians 12:10). 2. There must be simple faith in the goodness of the Lord (John 14:12). 3. There must be earnest obedience to His will (John 9:31). 4. There must be fixed resolve (Genesis 32:26). 5. With this must be blended importunity (Genesis 32:24). 6. The whole heart must be poured out (Hosea 12:4). 7. Increased weakness must not make us cease (Isaiah 33:23). IV. To WHAT USE THIS POWER MAY BE TURNED. 1. For ourselves. (1) For our own deliverance from special trial. (2) An honourable preferment. (3) Our future comfort, strength, and growth, when, like Jacob, we are called to successive trials. 2. For others. Jacob’ s wives and children were preserved, and Esau’ s heart was softened. If we had more power with God, we should have a happier influence among our relatives. (C. H. Spurgeon.)Power with God What is power with God? Knowledge of God in Christ, as revealed in the Scriptures, forms the basis of all power with God. I. How DID JACOB OBTAIN THIS OF GOD? In two ways-- 1. By the instrumentality of pious parents. Isaac and Rebecca were the most Godly couple of the Old Testament families. They taught Jacob the first principles of, and the parental character of God; His wisdom, love, and power. 2. By a direct revelation of God’ s loving kindness to him in a time of great distress. II. POWER WITH GOD IS THE RIGHT OF THE OF GOD IN CHRIST AT THE RIGHT TIME, IN THE USE OF RIGHT MEANS TO THE RIGHT END. 1. A crisis in the life of Jacob had arrived. A fearful episode in his life is revealed in the words, “ And Jacob sent messengers before him to Esau his brother,” &c. (Genesis 32:3-6). Jacob wisely flies to God in prayer. In this crisis he makes a right application of his knowledge. 2. Jacob uses successful means to appease his brother’ s wrath. Knowledge of God in the Covenant of Grace by Jesus Christ, contains the knowledge of man. The greater includes the less. 3. Jacob uses the right means to secure the blessing of God. Power with God is knowledge of God applied by faith until the end is accomplished. (J. Brewster.)The proper design and influence of prayer Both the letter and spirit of the text suggest this general observation: I. THAT IT IS THE DESIGN OF PRAYER TO MOVE GOD TO BESTOW MERCY. This will appear if we consider-- 1. That prayer properly and essentially consists in pleading. Though it may be divided into distinct parts or branches, yet all these ultimately unite and centre in supplication. In adoration, confession, petition, and thanksgiving, we ultimately plead for Divine mercy. 2. It appears from the prayers of good men, which are recorded in scripture, that they meant to move God to grant their petitions. 3. The friends of God are urged to pray with fervency and importunity, in order to make the Divine compassion. 4. That the prayers of good men have actually prevailed upon God to grant great and signal favours. II. But now some may be ready to ask, How CAN THIS BE? How can prayer have the least influence to move the heart of God, who is of one mind, and with whom there is no variableness, nor shadow of turning? 1. Here we ought to consider, in the first place, that the prayers of good men are proper reasons why an infinitely wise and good being should grant their requests. 2. We ought to consider, in the next place, that though God formed all his purposes from eternity, yet he formed them in the view of all the pious petitions which should ever be presented to Him, and gave to these petitions all the weight that they deserved, in fixing his determinations. 3. This leads us, in the last place, to consider pious prayers as the proper means of bringing about the events with which they are connected in the Divine purpose. Though God is able to work without means, yet He has been pleased to adopt means into His plan of operation. III. . 1. If it be the design of prayer to move God to bestow temporal and spiritual favours, then there is a propriety in praying for others, as well as for ourselves. 2. We are led to conclude from what has been said upon this subject, that we have as fair an opportunity Of obtaining Divine favours, as if God were to form His determinations at the time we present our petitions. For God has determined, from eternity, to hear every prayer that ought to be heard. 3. We learn the propriety of praying for future, as well as for present blessings. 4. It appears from what has been said, that saints are in a safe and happy condition. They enjoy the benefit of the prayers of all the people of God. 5. This subject may remind sinners of what they haw to fear from the prayers of saints. Their united supplications for the honour of God, the accomplishment of His designs, and the overthrow of all His incorrigible enemies, forebode terrible and eternal evils to impenitent sinners. 6. Since prayer has such a prevailing influence upon the heart of the Deity, saints have great encouragement to abound in this duty. They are formed for this devout and holy exercise. Having become the children of God, they possess the spirit of adoption, which is the spirit of grace and supplication. (N. Emmons, D. D.)What is our name? He is asking us to-day as He asked Jacob, “ What is thy name?” For when God asks, “ What is thy name?” He means, “ What is it that lies behind the name, that is really thee?” And Jacob had grace and honesty at last to own up and say, “ Oh, unknown wrestler! my name is trick and quirk and cunning. My name is Jacob. My name is craft, my name is cunning.” He owned up at last: “ I am of the earth, earthy. My name is Jacob--Supplanter.” My brother, what is your name? After bearing a Christian profession; after, it may be, being an office-bearer in God’ s house for twenty or forty years, the great God with whom we have to do comes in mercy to-day simply because perhaps we are soon to get to heaven, and we need a lot to make us ready; we need a lot yet to make us ready. God has to come to you this morning with my lips, and says: “ What is thy name?” If you tell the truth you will say: “ My name is Jacob.” You will say, “ My name is money, my name is cent--per cent., my name is profit--my very name is that, O God. My name is moderation and religion. O God, dost Thou ask my name? My name is lust. Right down at bottom that wriggling thing is me My name is lust, uncleanness, vileness. I have kept it in; I have veneered it over; but I admit to-day that, that is me. This is the one thing in me. It is my name.” “ What is thy name? What is at bottom in us, that is us? What is it? “ How few of us can say honestly, “ My name, O God, is religion; my name is settled principle; my name is candour, openness, honesty, sincerity. My name is singleness of heart, childlike simplicity.” What is our name? I cannot give all the names. It is not the actual Johns and Roberts that were named over us here in baptism. Jacob’ s name was a name of significance; and God gives us all a significant name, and He is asking us to-day, “ What is your name? What is it?” Oh, let us be honest and tell Him. I know mine. You could stand up in this church, and in one sentence could tell this meeting what “ is your prevailing characteristic. Young girl, young woman, you can stand up before God and say, “ My name is frivolity. That is nay prevailing characteristic. I come to church on Sunday, but the thing that engrosses and consumes me is a ball and a dance and the theatre. That is my name. That sets my whole soul abounding and a-pulsing.” With some of us, our whole creed is just a determination not to yield ourselves utterly unto God, but to keep on the safe side. What is your name? Ananias is the name for some, and Sapphira is the true name for others. It was not a nice name. It may be that Jacob’ s swarthy cheek got a little swarthier even in the darkness, as he said, “ Supplanter is my name. I am a wrestler, I depend on cunning, I call on God even occasionally, to help my cunning. I use religion for a cloak for my cunning.” My name, in Thy sight, and with shame I confess it, my name is double-tongue, or facing-both-ways. (J. McNeill.)The new name I. THE OF THE EVENT. It will occur to our recollection that, after the intimation of Esau’ s approach, Jacob had almost immediately addressed himself to the duty of prayer, and that he had earnestly sought deliverance from the threatening danger; but he had as yet received no favourable answer. He remained still in suspense, and in the anxious exercise of faith upon the promise of his Divine protector. His previous experience seems to have consecrated to him the shades of night. It was during the night that God appeared to him at Bethel. It was in a dream at night that he received the instruction to depart from Syria. A degree of obscurity hangs over the passage, from the difficulty of affixing a meaning satisfactorily to the word which we translate wrestled, and which implies intense occupation and effort; yet upon the whole, the general statement seems to render it unequivocal, that on this occasion a bodily struggle did actually take place. It was, however, at the same time, a contest in which the chief interest lay in the spiritual blessing to be obtained. The external effort for victory was evidently in Jacob’ s mind intimately associated with the deliverance that he was then seeking by prayer. And with the external wrestling to detain this nocturnal visitant, Jacob still continued the ardent pleading of his soul for the indulgence of his request. Jacob evidently regarded them as being one and the same. And the prophet Hosea confirms this view of the case when he tells us (in chap. 12.) that “ Jacob had power over the angel and prevailed” ; that “ he wept and made supplication unto him” ; a passage which brings the spiritual object prominently forward, and excludes the idea of a contention of mere muscular strength. Probably the appearance of a human form, on these occasions of revelation, was at this time new to Jacob. It appears, however, to have given him a peculiar encouragement. Where was the created frame that would not instantly crumble into its original nothingness, if, for one instant, it was placed in the attitude of resistance against Him who is “ a consuming fire?” But the terrors of the Godhead were veiled in humanity. It was a man that appeared to Jacob. The sequel of the history ascertains, beyond a doubt, the Divine character of the person who appeared to Jacob. II. THE WHICH WE MAY GATHER FROM IT. Viewed in this light, the doctrine which this event inculcates on the Church of God is--the permitted prevalency of the prayer of man with God, through the mystery of the incarnation of His eternal Son. III. THE DUTIES WHICH THIS EVENT . 1. It teaches gratitude. It becomes us to be thankful. It is indeed an unspeakable mercy that God has vouchsafed to provide so graciously for the approach of our guilty race to Himself. 2. A second duty inculcated by this event is humility. If you know yourselves you will be ashamed of the history of your closets; and many an humbling memento will teach you that if ever you prevailed at the throne of God, it was not because you were worthy, but because that throne was the throne of grace. 3. Observe, thirdly, the duty which this passage inculcates of seeking God earnestly. It is vain to offer to God that listless, heartless service, which too frequently constitutes the whole of a Christian’ s devotions. 4. Learn, fourthly, the duty of persevering importunity in prayer. 5. But, lastly, a word is due to those who have never yet thought seriously of prayer. How energetically a case like this speaks to you. (E. Craig.)Jacob and Israel Before this time, he had been Jacob, the worker with wiles, who supplanted his brother, and met his foes with duplicity and astuteness like their own. He had been mainly of the earth, earthy. But that solemn hour had led him into the presence chamber, the old craft had been mortally wounded, he had seen some glimpse of God as his friend, whose presence was not “ awful,” as he had thought it long ago, nor enigmatical and threatening, as he had at first deemed it that night, but the fountain of blessing, and the one thing needful. A man who has once learned that lesson, though imperfectly, has passed into a purer region, and left behind him his old crookednesses. He has learned to pray, not as before, prayers for mere deliverance from Esau and the like, but his whole being has gone out in yearning for the continual nearness of his mysterious antagonist--friend. So, though still the old nature remains, its power is broken, and he is a new creature. Therefore he needs a new name, and gets it from Him who can name men, because He sees the heart’ s depths, and because He has the right over them. To impose a name is the sign of authority, possession, insight into character. The change of name indicates a new epoch in a life, or a transformation of the inner man. The meaning of “ Israel” is “ He (who) strives with God” ; and the reason for its being conferred is more accurately given by the Revised version, which translates, “ For thou hast striven with God and with men,” than in the Authorized rendering. His victory with God involved the certainty of his power with men. All his life he had been trying to get the advantage of them, and to conquer them, not by spear and sword, but by his brains. But now the true way to true sway among men is opened to him. All men are the servants of the servant and the friend of God. He who has the ear of the emperor is master of many men. Jacob is not always called Israel in his subsequent history. His new name was a name of character and of spiritual standing, and that might fluctuate, and the old self resume its power; so he is still called by the former appellation, just as, at certain points in his life, the apostle forfeits the right to be “ Peter,” and has to hear from Christ’ s lips the old name, the use of which is more poignant than many reproachful words--“ Simon, Simon, behold, Satan hath desired to have you.” But in the last death-bed scene, when the patriarch lifted himself in his bed, and with prophetic dignity pronounced his parting benediction on Joseph’ s sons, the new name re-appears with solemn pathos. That name was transmitted to his descendants, and has passed over to the company of believing men, who have been overcome by God, and have prevailed with God. It is a charter and a promise. It is a stringent reminder of duty and a lofty ideal. A true Christian is an “ Israel.” His office is to wrestle with God. (A. Maclaren, D. D.)Power in prayer Jacob, though a man, a single man, a travelling man, a tired man, yea, though a worm, that is easily crushed and trodden under foot, and no man (Isaiah 41:14), yet in private prayer he is so potent that he overcomes the Omnipotent God; he is so mighty, that he overcomes the Almighty. (Thomas Brooks.)Successful importunity A stern father has been conquered by a tear in the eye of his daughter. An unwilling heart has relented and bestowed an alms at the sight of the disappointment caused by a refusal. Sorrow constrains to pity. When importunity takes the hand of grief, and the two go together to the gate of mercy, it opens of its own accord. Sincerity, earnestness, perseverance, confidence, and expectancy are all potent instruments of power with God. God yields to importunity How often have I seen a little child throw its arms around its father’ s neck, and win, by kisses and importunities and tears, what had else been refused. Who has not yielded to importunity, even when a dumb animal looked up in our face with suppliant eyes for food? Is God less pitiful than we? (T. Guthrie.)A praying prince In a certain town (says the Rev. Mr. Finney), there had been no revival for many years; the church was nearly run out, the youth were all unconverted, and desolation reigned unbroken. There lived in a retired part of the town an aged man, a blacksmith by trade, and of so stammering a tongue that it was painful to hear him speak. On one Friday, as he was at work in his shop alone, his mind became greatly exercised about the state of the church, and of the impenitent. His agony became so great that he was induced to lay aside his work, lock the shop door, and spend the afternoon in prayer. He prevailed, and on the Sabbath called in the minister and desired him to appoint a conference meeting. After some hesitation, the minister consented, observing, however, that he feared but few would attend. He appointed it the same evening, at a large private house. When evening came, more assembled than could be accommodated in the house. All were silent for a time, until one sinner broke out in tears, and said, if any one could pray, he begged him to pray for him. Another followed, and another, and still another, until it was found that persons from every quarter of the town were under deep convictions. And what was remarkable, was that they all dated their conviction at the hour when the old man was praying in his shop. A powerful revival followed. Then this old stammering man prevailed, and as a prince, had power with God. Power with God The mightiest man on earth is the man who has most power with God. For God is almighty, and man is omnipotent for the accomplishment of His purpose when he has the promise of all needed help from the Most High. The hiding of the power which determines the destiny of nations is not in the cabinets of kings or the heavy battalions of war, but in the closets of praying men, who have been raised by faith to the exalted rank of princes with God. The conflict which gained the greatest victory for Scotland, and gave her such freedom and intelligence as she enjoys to-day, did not originate in Holyrood Palace, nor was it waged upon the high places of the field, but in the solitary chamber of the man who prayed all night, crying in the agony and desperation of faith, “ Give me Scotland or I die.” (D. March, D. D.)The conflict and its result I. THE , AND-- II. ITS RESULT. “ Thou hast power with God,” said He who had wrestled the whole night with Jacob. Unequal conflict! God against man! Unheard of, incredible result! The man overcomes! Jacob now learnt with whom he had had to do--not with a foe, but with his best Friend. How is the soul astonished, when at the end of the darkest paths, in which it was inclined to think that God had in wrath forgotten to be merciful, and to say, “ Is His mercy clean gone for ever?” it perceives in these very paths the most striking condescension of the Lord, and the greatest kindness in a guidance which seemed only to aim at its destruction. Then indeed a wonderful and glorious morning dawns. He wrestled with God. God, therefore, seemed in some respects not to be for him, but against him. God seemed not to be for him; for why was it otherwise with him with regard to Esau than it had been with regard to Laban? Why did fear obtain such possession of his mind without his being able to defend himself against it? Why did it not depart at his humble prayer and thanksgiving? If God intended to do him good, why did tie expose him to so much danger--and he at the same time so defenceless? If He loved him, why did He ask him to let Him go? And why did He put him so entirely to shame?. The Lord, however, seemed to be entirely against Jacob; against him with words; for He must have said bitter things to him, otherwise why did he weep, as Hosed informs us? He must have reproached, reproved, rejected, and threatened him; otherwise why did he entreat Him? It did not rest in mere words: actions are added to them. He increases Jacob’ s distress by wrestling with him, and that so violently that Jacob, according to the expression of Hosea, is obliged to resist with all his might. He chooses for this purpose the night, a season the most appalling of all; and the period when Jacob’ s distress had, besides that, reached a terrific height, and when his fear was great. By the dislocation of his thigh He deprived him of all strength, and rendered it impossible for him to continue the conflict, although the ceasing from it was equally impossible. He caused him pain. He casts him, as it were, defenceless before his enemy by making escape impracticable. Jacob therefore found it necessary to defend himself, and to strive against his adversary, be He who He might. And the Lord bears him witness that he had struggled with God and had prevailed. With God? How wonderful! What!-does God act in such a manner with men? Does He so degrade Himself as to wrestle with a man--as man against man? It is not credible! Not credible? Thou shalt see still greater and more unaccountable things than these. How wilt thou believe the latter if the former are incredible to thee? Go to Bethlehem; there thou wilt find Him lying in a manger as a little needy infant. Go to Jerusalem; there thou wilt see Him in the hands of the wicked, who nail Him to the cross; there thou wilt behold Him crucified between two malefactors, hear Him complain of being forsaken of God, see Him die, and witness His interment. What sayest thou to these astonishing mysteries? If thou canst not believe the less, how will it be with the greater? Jacob wrestled with God first with the exertion of all his powers, in the most determined struggle, as long as he felt any power in himself; but this only served to convince him that we do not gain the prize by our own efforts and that the kingdom of peace is not taken by violence. This mode of wrestling was rendered impracticable to him since he was deprived of the requisite power for it by the dislocation of his thigh. The conflict was now obliged to be continued in an entirely different manner--that is, by a passive conduct which the circumstances pointed out. The paralyzed combatant had no alternative than that of casting himself into the arms of Him who had thus disabled him, and, instead of exerting himself, to let himself be carried; in other words--instead of caring for himself, to cast his burden upon the Lord--to believe, and to turn from the law to the gospel. But why did God enter into such a conflict with Jacob? 1. Because it pleased Him. 2. To give a particular proof of His condescension, how minutely He concerns Himself about His people. 3. It serves also as a representation to others of the ways by which the Lord may lead them in a similar manner to Jacob. It is true the Lord will scarcely think it needful to enter into a bodily conflict with any one, although He is able, and really does, exercise His children by temporal occurrences. There are instances in which, from the time the individual was converted to God success no longer attends him, but sicknesses or misfortunes befal himself or his family; nay, it may even be the case that he himself is deprived of his natural ability to take charge of his affairs, and they fall into confusion, however much he may exert himself and however cautiously he may act, so that even in natural things he is put to shame. Generally speaking, those to whom the Lord is willing to manifest Himself more intimately, as He did to Jacob, experience many trials and much adversity for a period; and at length an Esau stands in their way who threatens them with destruction--nay, not only an Esau, but the Lord Himself. They are brought low in themselves that the Lord may be magnified. They desire to be holy, strong, righteous, wise, believing, and good; they pray and labour as much as possible; but instead of advancing forward they go back. They increasingly exert themselves like Jacob, but only dislocate their limbs the more. Whatever they lay hold of eludes their grasp; what they seek they do not obtain. Jesus makes sinners of them without mercy, and their sin appears extremely sinful to them by means of the commandment, however much they may moan and groan on account of it. At length their very hip is dislocated; they can no longer maintain their former footing, and nothing is left them but to yield themselves to the Son of God at discretion, and creep, as chickens, under His expanded wings. O glorious result, but highly disagreeable path to nature, to which nothing is left, and to which nothing ought to be left! Here it is manifest that the mystery of godliness is great. But what was the result of the conflict? It is described in the unparalleled words, “ Thou hast had power with God, and hast prevailed.” Jacob therefore, gained the victory over God; nay, he gained it of necessity. And why? God could not strive with him as the Almighty, or as the Holy One, because He had bound His own hands by His truth and by His promise, “ I will do thee good.” God had rendered it impossible for Him to strive with Jacob in such a manner as would have resulted in his ruin. This would have been at complete variance with His truth, the thoughts of peace He had towards him, and with the whole contents of the covenant of grace, as well as the spiritual espousals of the Lord with His Church. He could, therefore, only strive against him in love, and do him no further injury than the glory of God and Jacob’ s salvation necessarily required. Under these circumstances, therefore, Jacob could not fail to succeed. He saves sinners and justifies the ungodly. Now, since He has said this Himself, He cannot treat those who are sinners and ungodly in any other manner. “ As a prince thou hast had power with God.” Wherein consisted his princely conduct? He was sincere, and did not wish to appear before God better than he really was. He confessed his sins by frankly owning that he was afraid. He believed the word which the Lord had spoken. (D. C. Krummacher.)Jacob at Penuel; or, the interpretation of life I. Jacob had at Penuel the mystery of his past life interpreted to him. His miseries and hardships were in consequence of his mingling fraud and treachery with his Divinely-ordered destiny. Had he never fallen into crooked ways, he had never halted on his thigh. II. Jacob had at Peniel the secret of true life interpreted to him. An attitude of supplication and submission, rather than resistance. Human ends are best achieved by Divine assistance. III. Jacob at Penuel had the highest type of human life revealed to him. He feels himself brought into more immediate personal relations with God at Peniel, than when visited by the Angels of God at Bethel So higher subjects occupy his thoughts. And his desires are now elevated and enlarged. (W. Roberts.)The changed name There is one result of this change of name, which is familiar to us all, and will continue to the end of time: the descendants of the patriarch Jacob became known as the Children of Israel. My text, in this connection, shows the origin of the change. Jacob was a man of prayer. It was good for him to draw near to God; and surely God drew near to him this memorable night. In the likeness of a man He approached, “ and wrestled with Jacob until the breaking of the day.” It was an age of figures and emblems; things physical were used to denote things spiritual; and doubtless, in this midnight conflict, Jacob’ s prayerfulness was tried. And how does he stand the test? The Divine wrestler prevailed not against him Jacob’ s faith was not weakened by the protraction of the struggle. Here is a model for us--a model of closeness of communion, of unwavering confidence, of pious importunity in prayer. And if a model, what an encouragement! The change of name. Observe his first name--Jacob. This is a word which conveys no favourable omen; it means “ supplanter” --“ one taking hold of the heel” --“ a layer of snares.” It suggests a very faulty character. A man who is ready to descend to petty shifts and crafty stratagems, in order to gain some personal advantage, can never be ranked with the loftiest of his fellows. Jacob, the supplanter does not show to advantage besides Daniel, or beside his own son, Joseph. But now observe his second name Israel. What a difference of meaning--“ a prince of God.” The difference between the two names is immense; so that it is difficult to imagine how both could belong to one man. For here is a prince of loftiest creation--other titles are bestowed by earthly sovereigns, but this by the King of kings. 1. It is a title implying the loftiest service. Some royal commissions are of doubtful dignity, but this is given by One “ glorious in holiness.” 2. It implies the loftiest communion. A prince has access to the throne at times when others are debarred. A “ prince of God” is one who holds intimate fellowship with Jehovah. 3. It implies, also, the loftiest influence. All ranks look up to the prince. So, O Israel, shall all people look up to thee. And why this change? It was the reward of faith in God; “ as a prince hast thou power with God and with men, and hast prevailed.” The blessing Isaac gave him, he got by fraud; but this which God gives him, he got by faith. Brother, what is your first name? What does God call you in your unregenerate state? Names that you might well blush to bear; names that your natural pride can hardly tolerate to listen to; names which often perhaps awake your anger and your enmity! Listen! for it is God that speaks. He calls you names of complaint, of reproach, of threatening. He calls you unmindful, unjust, ungrateful; calls you foolish, depraved, corrupt; earthly, sensual, devilish; a child of wrath and heir of perdition. These, and such as these, are the names you bear. And, O my brother! these names are more than names--they denote facts; they express realities! What complacency can you have, then, in your degenerate state? how bear to reflect on the being that you arc? One might fancy that Jacob never thought on the meaning of his first name without being ashamed! and can you think of the names that belong to you without burning shame? But is it not possible to change your name? Must you always go about with the brand on your brow? Read this sacred book and see! Here I find the record of not a few whose names God changed. And the change--O how marvellous! They were sinners against God--now they are called Saints of God. They were condemned--but are now justified; pronounced guilty--but are now declared righteous. They were once rebels--they are now subjects, servants, friends. “ They are called God’ s people, that were not God’ s people; and those beloved, that were not beloved.” Nay, brethren, there are dearer titles still--titles which admit them into God’ s family, and permit them to share His glory. And it is no mockery to say that these are given to the same persons who once bore those hard and repellent names. The monarch’ s sword has been ]aid on the shoulder--or rather, instead of the sword, the “ golden sceptre” of Divine favour; and the name has been declared changed. Down, child of wrath--Rise, child of God! Down, heir of perdition--Rise, heir of heaven! It is this that has moved the wonder and fired the praise of multitudes gone before us. “ Behold, what manner of love the Father hath bestowed upon us, that we should be called the children of God.” “ And if children, then heirs; heirs of God, and joint-heirs with Christ.” How has this change been brought about? By faith in God! Taking Him at His word--meeting Him as He approaches--laying hold of His strength--and resolving not to let Him go until He bless you! (F. Tucker, B. A.)Love the true interpreter There is no such thing as interpreting the will of God unless we have in us the spirit of children. What is the spirit of children? Love--confidence. If a man comes to the interpretation of adverse or of fortunate events in the spirit of pride, he will never know their meaning: God locks up His best blessings, but gives to every man a key wherewith to open the lock. One man takes his key, and goes up to the lock and tries to unlock it; but his key will not fit; it will not go in, because it is pride that he has been trying to unlock with. Another man says, “ Let me try my key.” He takes vanity; but he finds that vanity will not unlock the door of Divine Providence and reveal the secrets that are within. Another man comes up with the key of wilful selfishness. His key is three times as big as the keyhole, and he can’ t get in. They all fail to unlock the door, and go away. By and by another man comes. He puts his key to the lock, it slides in; there is not a ward that it does not touch; the bolt slides back without a sound, and the door swings open. He knows the secret. He comes in the spirit of love, obedience, and resignation, and to him God’ s will is revealed. Pride could not open the door; vanity could not open it; selfishness could not open it: love could open it. (H. W. Beecher.)Power of young men Ah! young men, what power you have! I remember reading in a fairy-tale that a whole city was in one night changed into stone. There stood a war horse, with nostrils distended, caparisoned for the battle. There stood the warrior, with his stone hand on the cold mane of that petrified horse. All is still, lifeless, death-like, silent. Then the trumpet’ s blast is heard ringing through the clear atmosphere; the warrior leaps upon his steed; the horse utters the war-neigh, and starts forth to battle; and the warrior, with his lance in rest, rides on to victory. Now, young men, put the trumpet to your lips, blow a blast that shall wake the dead stocks and stones, and on, on--upward to victory over all evil habits and evil influences surrounding you. (J. B. Gough.)Prevailing prayer A little more than two centuries ago a thoroughly devoted English minister was full of anxiety in view of the dangers that threatened many of the seamen who belonged to his parish. They were about to engage in a fearful battle with the French, and be exposed to all the perils of the fight. His heart yearning over them, he calls together his people, and appoints a day of fasting and prayer, that the shield of the Almighty might be thrown before them in the day of battle. It is said the good man wrestled in prayer as in an agony, that the seamen might be preserved in the hour of danger. When the battle was over, it was found that John Flavel too had wrestled with the angel; that he was a prince with God, and had prevailed. His prayers were a wall of defence round about those for whom he pleaded. Not a single sailor from Dartmouth was lost, though many of them were in the hottest of the fight. If the real history of many a soldier in our fearful civil war were written, it would doubtless be found that he came forth unscathed because defended by the believing prayers of a Christian wife, mother, or sister. Genesis 32:29 Tell me, I pray Thee, Thy name The great question This is the question of all questions. For the name of God denotes His nature and His essence, the sum of all His properties and attributes. I. It is a question worth the asking. There is a despair of religious knowledge in the world, as though in God’ s rich universe, theology, which is the science of God Himself, were the one field in which no harvest could be reaped, no service of sacred knowledge gained. II. The knowledge of God is the one thing needful. He who seeks to do the work of a Paley in presenting Christian evidences in a sense conformable to the intellectual state of thoughtful men, as the shadows are folding themselves about this wearied century--above all, he who cultivates and disciplines his spirituality until it has become the central fact of his being--it is he who offers in a right and reverent spirit the prayer of Jacob at Penuel, “ Tell me, I pray Thee, Thy name.” III. It is necessary not only to ask the great question of the Divine nature, but to ask it in a right spirit. Jacob acted as though there were no other way of asking the question aright than by prayer; he must also ask it at the cost of personal suffering. IV. What is the answer when it comes? Jacob’ s question was asked, but was not answered; or, rather, it was answered not directly and in so many words, but effectually: “ He blessed him there.” It is not knowledge that God gives to striving souls, but blessing. He stills your doubtings; He helps you to trust Him. You go forth no longer as Jacob, the supplanter, mean, earthly, temporal, but in the power of a Divine enthusiasm, as an Israel, a prince with God. (J. E. C. Welldon, M. A.)Inquiry and reply The Lord had asked Jacob how he was called, not as if He did not know it, but in order to give him a name more in accordance with his present state of grace. Jacob, meanwhile, feels emboldened to ask his antagonist His name. It may be that he was desirous of knowing how the Lord ought properly to be called. He was usually called “ Elohim” --the Most High. God Himself had said to Abraham, “ I am the El Shaddai, the Almighty or All-sufficient God.” He was also called simply El, the Strong One. But these appellations no longer satisfied the patriarch after his recent experience. They all expressed something of the Divine glory, but none of them the whole of it. There was probably an ardour in his soul, which would gladly have poured itself out in hymns of praise, but for which he could not find words. But Jacob doubtless was not anxious merely about the name when he said, “ Tell me, I pray Thee, Thy name.” I think he meant to say by it, “ Lord, how shall I call Thee? I know not what to think, much less to say. Such a condescension as that which Thou hast shown to me, who am but dust, is more than my heart could have remotely anticipated. I know and confess that Thou, O Lord! art wonderful and gracious. It was Thou who madest me competent to all this, and yet commendest me, as if I, a poor timid creature, had done it of myself. Thou, who art the Holy One, sufferest Thyself to be embraced by my unholy arms; Thou, who art Almighty, to be overcome by one so weak as I! This is too much, this is too wonderful and too lofty; I cannot comprehend it. Tell me, what is Thy name? What shall I say of Thee? for I know not. Who, indeed, can know how he ought to bless, praise, exalt, and extol Thee as he ought, when he learns and is conscious of what Thou doest to Thy children? “ If it had been said to Jacob, thus filled with God,” This that the Lord hath now done unto thee is something very trifling compared with that which He is willing to do for thee. He has, in this instance, assumed the human form only for a short time; but in the fulness of time He will really be born of a woman, and not spend merely a few hours, but three-and-thirty years, upon earth; suffer in body and soul the most extreme anguish; and even die for Israel that they may live. And the people will not meet Him, as thou hast done, with prayers and tears, but with great wrath and bitter fury will they do Him all conceivable injury; whilst He, from love, will bear it as a lamb.” If the patriarch could then have been told these things--which were not fitted, however, for that period--“ Oh,” he would have exclaimed, by God’ s grace, “ I can believe it! I can believe it! What can be too much for Him to perform?” Had he been told that He would be called Love, he would have exclaimed, “ That is His true name!”’ And who can say what an insight Jacob may have obtained into the mystery of salvation during this event, and of which he uttered many things in his parting blessing? At least, Jesus says of Abraham, “ He saw my day, and was glad.” But “ tell me, I pray Thee, Thy name. Reveal Thyself more intimately to my soul.” Such a desire is very laudable. Christ declares that “ this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.” Paul found so much comprised in the knowledge of Jesus Christ that he regarded everything else in comparison with it as loss and dung. Moses also once experienced such a strong desire that he prayed, saying, “ If I have now found grace in Thy sight, I beseech Thee show me Thy glory.” And the Lord really granted him his request, as far as was possible. Who would not tong for such an acquaintance, and pray, “ Make Thyself known to me; cause Thy face to shine upon me; make me acquainted with Thee!” especially since we have the promise, “ Thou shalt know the Lord” ? Certainly this is a pearl worthy of the whole of our poor property; a treasure for the sake of which we may well sell everything in order to obtain it. But it is only in the light of God that we see light. Blessed are the eyes which see what ye see. “ Flesh and blood has not revealed it unto thee, but My Father which is in heaven.” The Lord does all things well in due time, in general, as well as in particular--He only knows also the proper manner; and hence we must be content to be told, “ my hour is not yet come.” Jacob’ s question was also fully answered; eternity, however, is destined for its further elucidation. Israel thought he might then become acquainted with the whole mystery of redemption; but a couple of centuries must elapse ere it was fully made known. Israel was obliged to learn to wait--to see the promises afar off, and to be satisfied with it. He was satisfied, and held his peace. (D. C. Krumreacher.)The search after God In this experience there seem to be three things--a request, a denial, and a compensation. I. THE REQUEST here, as Jacob urges it, is this: “ Tell me, I pray Thee, Thy name.” 1. The manner is bold and abrupt. It appears strange, sometimes, as we note the real prayers on record in the Bible, to find them so short, so sharp, so resolute in utterance. “ Master, carest Thou not that we perish!” --“ Lord, remember me when Thou comest into Thy kingdom!” . . . Jesus, thou Son of David, have mercy on me!” --“ Lord, save me, I perish!” It is an old Reformer’ s saying: “ Prayer is the Christian’ s gun-shot. As then the bullet out of a gun, so prayers out of the mouth, can go no further than they are carried. If they be put out faintly, they cannot fly far. If they be hollow-hearted, then they will not pierce much. Only the fervent, active devotion hits the mark, and pierceth the walls of heaven, though, like those of Gaza, made of brass and iron.” 2. But what does this request of Jacob’ s mean? Indeed, it seems quite fair to retort the question of the angel. Jacob asked to know the name of the Being he had been wrestling with. Most surely, we are not left to imagine he still remained in ignorance who his antagonist was. You have already learned, from the change in Jacob’ s own name, that names in those days meant character--indicated personality. And when this wearied man girds up his remaining force for a new petition, he is simply pressing the old answerless question of the human soul: Who is God--and What is God? 3. The order of experience in this heart-history is of special value, and must be noted also. It follows success and not failure. It best becomes, therefore, the symbol of prayer founded on encouragement. It suggests to us a rewarded soul standing on the vantage-ground of a previous welcome, and stretching out its hand for a yet more advanced disclosure of love. II. THE DENIAL. It seems to be the settled determination of the Divine will to hold in a holy and unbroken reserve the heights and depths of His character and being. Enough only is revealed for us to be sure He is our friend and our well-wisher. It cannot be called an unwholesome question, this in our text, even though it never meets an earthly answer. It stimulates the soul. Even a reverent curiosity about God is better than a dead apathy. III. THE . “ And He blessed him there.” There is something surpassingly beautiful in this quiet statement. The mystery remains unrelieved, but the affection pays for it. Just as a loving mother grants every wish of her little one, until a serious mistake is pressed as a petition. Then she declines with a smile, and compensates with a kiss, so that the child is glad to be disappointed. And that is exactly the delicate figure of the Scripture: “ As one whom his mother comforteth, so will I comfort you,” saith the Lord. But now you press the inquiry--Is there any answer to the old question--does not this same Being, who is to judge us at the last, as He made us in the beginning, elude our every search--oh, that I knew where I might find Him, that I might come even to His seat--has He no word to speak to me? Yes--I answer; there are two disclosures at least in this experience of compensation that give relief. They are always made. They are here, as elsewhere, in the story of Jacob. One of these is a clear revelation of the right of human petition. The other is a new repetition of Divine confidence. (C. S. Robinson, D. D.)The secret revealed to wrestling Jacob I. Jacob in that hour felt THE DARK SECRET AND MYSTERY OF . 1. The contrast observable between this and a former revelation made to Jacob’ s soul. Twenty years before he had seen in vision a ladder reared against the sky, and angels ascending and descending on it. Exceedingly remarkable. Immediately after his transgression, when leaving his father’ s home, a banished man, to be a wanderer for many years, this first meeting took place. Fresh from his sin, God met him in tenderness and forgiveness. After twenty years God met him again; but this second intercourse was of a very different character. It was no longer God the Forgiver, God the Protector, God the covenanting Love, that met Jacob; but God the Awful, the Unnameable, whose breath blasts, at whose touch the flesh of the mortal shrinks and shrivels up. 2. Again I remark, that the end and aim of Jacob’ s struggle was to know the name of God. “ Tell me, I pray Thee, Thy name.” In the Hebrew history are discernible three periods distinctly marked, in which names and words bore very different characters. These three, it has been observed by acute philologists, correspond to the periods in which the nation bore the three different appellations of Hebrews, Israelites, Jews. In the first of these periods, names meant truths, and words were the symbols of realities. The characteristics of the names given then were simplicity and sincerity. They were drawn from a few simple sources: either from some characteristic of the individual, as Jacob, the supplanter, or Moses, drawn from the water; or from the idea of family, as Benjamin, the son of my right hand; or from the conception of the tribe or nation, then gradually consolidating itself; or, lastly, from the religious idea of God. But in this case not the highest notion of God--not Jah or Jehovah, but simply the safer and simpler idea of Deity. The second period begins about the time of the departure from Egypt, and it is characterized by unabated simplicity, with the addition of sublimer thought and feeling more intensely religious. The heart of the nation was big with mighty and new religious truth--and the feelings with which the national heart was swelling found vent in the names which were given abundantly. God, under His name Jah, the noblest assemblage of spiritual truths yet conceived, became the adjunct to names of places and persons. Oshea’ s name is changed into Jehoshua. The third period was at its zenith in the time of Christ--words had lost their meaning, and shared the hollow unreal state of all things. A man’ s name might be Judas, and still he might be a traitor. Yet in this period, exactly in proportion as the solemnity of the idea was gone, reverence was scrupulously paid to the corpse-like word which remained and had once enclosed it. In that hollow, artificial age, the Jew would wipe his pen before he ventured to write the Name--he would leave out the vowels of the sacred Jehovah, and substitute those of the less sacred Elohim. In that kind of age, too, men bow to the name of Jesus, often just in that proportion in which they have ceased to recognize His true grandeur and majesty of character. In such an age it would be indeed preposterous to spend the strength upon an inquiry such as this--“ Tell me Thy name?” Jehovah, Jove, or Lord what matter? But Jacob did not live in this third period, when names meant nothing; nor did he live in the second, when words contained the deepest truth the nation is ever destined to receive. But he lived in the first age, when men are sincere, and truthful, and earnest, and names exhibit character. To tell Jacob the name of God was to reveal to him what God is and who. 3. This desire of Jacob was not the one we should naturally have expected on such an occasion. He is alone--his past fault is coming retributively on a guilty conscience--he dreads the meeting with his brother. His soul is agonized with that, and that we naturally expect will be the subject and the burden of his prayer. No such thing l Not a word about Esau--not a word about personal danger at all. All that is banished completely for the time, and deeper thoughts are grappling with his soul. To get safe through to-morrow? No, no, no! To be blessed by God--to know Him, and what He is--that is the battle of Jacob’ s soul from sunset till the dawn of day. And this is our struggle--the struggle. II. THE OF THE MYSTERY. 1. It was revealed by awe. Very significantly are we told that the Divine antagonist seemed as it were anxious to depart as the day was about to dawn; and that Jacob held Him more convulsively fast, as if aware that the daylight was likely to rob him of his anticipated blessing; in which there seems concealed a very deep truth. God is approached more nearly in that which is indefinite than in that which is definite and distinct. He is felt in awe, and Wonder and worship, rather than in clear conceptions. 2. Again, this revelation was made in an unsyllabled blessing. Jacob requested two things. He asked for a blessing--and he prayed to know the name of God. God gave him the blessing. “ He blessed him there,” but refused to tell His name. “ Wherefore dost thou ask after My name?” In this, too, seems to lie a most important truth. Names have a power, a strange power, of hiding God. Speech has been bitterly defined as the art of hiding thought. Well, that sarcastic definition has in it a truth. The Eternal Word is the revealer of God’ s thought; and every true word of man is originally the expression of a thought; but by degrees the word hides the thought. Language is valuable for the things of this life; but for the things of the other world, it is an encumbrance almost as much as an assistance. Lastly, the effect of this revelation was to change Jacob’ s character. His name was changed from Jacob to Israel, because himself was an altered man. Hitherto there had been something subtle in his character--a certain cunning and craft--a want of breadth, as if he had no firm footing upon reality. The forgiveness of God twenty years before had not altered this. He remained Jacob, the subtle supplanter still. For, indeed, a man whose religion is chiefly the sense of forgiveness, does not thereby rise into integrity or firmness of character--a certain tenderness of character may very easily go along with a great deal of subtlety. Jacob was tender and devout, and grateful for God’ s pardon, and only half honest still. But this half-insincere man is brought into contact with the awful God, and his subtlety falls from him. He becomes real at once. Every insincere habit of mind shrivels in the face of God. One clear, true glance into the depths of Being, and the whole man is altered. The name changes because the character has changed, No longer Jacob the supplanter, but Israel the Prince of God--the champion of the Lord, who had fought with God and conquered; and who, henceforth, will fight for God and be His true loyal soldier: a larger, more unselfish name--a larger and more unselfish man--honest and true at last. No man becomes honest till he has got face toface with God. (F. W. Robertson, M. A.)Wherefore is it that thou dost ask after My name?--God’ s revelation of Himself to Jacob This answer of the Being--“ Wherefore is it that thou dost ask after My name?” --what does it mean? So far as I can judge, it is the same reply that was given long afterward to the wise and learned Moses--“ When I speak to the people, who shall I say hath sent me? What is Thy name? . . . I am that I am. This shalt thou say, I AM hath sent me unto you” ; that is, as I think, “ I am, the nameless One, the One who refuses to be named, whose being transcends all description.” The highest revelation of God must consist of two sides--the apprehensible, the inapprehensible. God must be the apprehensible and inapprehensible God. Throughout the Bible He is introduced generally with the definition and distinction of a high man; He talks, acts, feels before us as plainly as any character in the history, and we have the satisfaction of the clearest knowledge. But were this all, it would not have been God, and would have ended in the rankest idolatry. So in this singular tale of Jacob--so far back--for the first time, I think, is there a revelation of theinfinite, unspeakable God, manifested so simply in the fact that He refuses to be or cannot be revealed. “ Wherefore?” “ I am.” (A. G. Mercer, D. D.)He blessed him there Blessing from God God blessed Jacob at Penuel because he asked to be blessed, and his desire for it constituted at once his worthiness and his capacity. He began the blessing by the agony of prayer, and he completed it with the discipline of sorrow. 1. Life being itself a blessing, and to one who believes in God and hopes from Him the greatest of all blessings, God makes it a yet greater blessing by ordaining for it a fixed plan. 2. God does not expect perfect characters to fulfil His purposes. He chooses the fittest instruments He can find for His purest purpose, and trains them and bears with them until their work is done. 3. God uses circumstances as His angels and voices to us, and He has special epochs and crises in which He visits our souls and lives. 4. The perfection of youth is eagerness without impetuosity; the perfection of old age is wisdom without cynicism, and a faith in the purpose of God which deepens and widens with the years. (Bishop Thorold.)Fulness of blessing 1. Evil conduct will, sooner or later, bring trouble to those guilty of it. 2. We may meet with trouble in the way God bids us go. 3. The memory of former wrong-doing robs us of comfort and hope under new trials. 4. God will help us if we repent, confess, seek pardon, and call for His aid. I. THERE IS A FULNESS OF IN GOD TO MEET OUR NEEDS BEYOND ALL WE HAVE EVER . We can have blessings spiritual, moral, mental, physical, secular, personal, family, national. II. GOD IS WILLING AND WAITING TO BESTOW ALL WE NEED OUT OF THAT FULNESS. We see this from-- 1. The nature of God. “ God is love.” 2. The promises. 3. Past dealings. III. THE MEANS BY WHICH THE BECOMES OURS IS EARNEST, FERVENT PRAYER. This the key that opens the treasure, the channel that conducts the water to my soul, the hand that grasps the blessing. (J. Marsden, B. A.)Blessed by God I. WHAT WAS JACOB’ S IN THAT PLACE? 1. He was saved from a great peril--Esau’ s attack. 2. He was forgiven a great wrong--supplanting. 3. He was able to feel that a great breach was healed (Genesis 33:4). 4. He had won a new name and rank (Genesis 32:28). He was knighted on the spot, made a prince on the field. 5. He was now under a fresh anointing: he was a superior man ever after. “ The angel redeemed him from all evil” (Genesis 48:16). II. WHAT WAS THE PLACE? “ He blessed him there.” 1. A place of great trial (Genesis 32:6-7). 2. A place of humble confession. “ I am not worthy of the least of all the mercies, and of all the truth, which Thou hast showed to Thy servant” (Genesis 32:10). 3. A place of pleading (Genesis 32:11-12). “ There wrestled a man with him until the breaking of the day” (Genesis 32:24). 4. A place of communion. “ I have seen God face to face” (Genesis 32:30). 5. A place of conscious weakness. “ As he passed over Penuel, the sun rose upon him, and he halted upon his thigh.” III. ARE THERE OTHER SUCH PLACES? 1. Before the earth was created the Lord blessed His chosen people in Christ Jesus (Ephesians 1:3-4). 2. At the Cross the tomb, and the throne of Jesus. 3. In the heavenly places. 4. At conversion (Psalms 32:1-2). 5. In times of stripping, humbling, chastening, pleading, &c. James 1:12). 6. In times of prompt obedience (Psalms 1:1). 7. At the ordinances (Acts 8:39; Luke 24:30-31). IV. IS THIS SUCH A PLACE? Yes, if you are-- 1. Willing to give up sin. 2. Willing to have Jesus for your all in all. 3. Willing to resign yourself to the Father’ s will. 4. Willing to serve God in His own way. (C. H. Spurgeon.)Lessons 1. God’ s blessing on His saints unites their hearts unto Him to seek His praise. 2. Saints ascribe all their blessings to the face or favour of God. 3. Gracious souls desire that exaltations of God be monumental and perpetual. 4. God’ s face-discoveries have been in measure to sight towards His saints of old. 5. God’ s sensible discoveries of Himself have been dangerous to the life of His saints (Daniel 8:27). 6. God’ s appearance, visible in grace, hath been to the preservation of humbled souls (Genesis 32:30). 7. God giveth a pass to His servants in their way after He hath tried them. (G. Hughes, B. D.)Jacob’ s blessing This blessing wherewith Christ here blessed Jacob was a Divine blessing containing all other blessings within its bowels. It was that blessing of the throne which comprehended in it the blessings of the footstool. Jacob had got already a great store of footstool mercies--much wealth, wives and children, &c. These worldly blessings would not (and indeed could not) content him. He tugs hard still, and must have some better mercy than these, even the throne mercy, to wit, peace with God; well knowing that this would bring peace with his brother, and all other good things; as Job saith, “ Acquaint now thyself with Him, and be at peace: thereby good shall come unto thee” (Job 22:21). He knew that his power to prevail with Emmanuel Himself would fill him with power to prevail with Esau. (Christopher Ness.)Blessing sought and found It was with a young man a day of seeking, and he entered a little sanctuary and heard a sermon from “ Look unto Me, and be ye saved.” He obeyed the Lord’ s command, and “ He blessed him there.” Soon after he made a profession of his faith before many witnesses, declaring his consecration to the Lord, and “ He blessed him there.” Anon he began to labour for the Lord in little rooms, among a few people, and “ He blessed him there.” His opportunities enlarged, and by faith he ventured upon daring things for the Lord’ s sake, and “ He blessed him there.” A household grew about him, and together with his loving wife he tried to train his children in the fear of the Lord, and “ He blessed him there.” Then came sharp and frequent trial, and he was in pain and anguish, but the Lord “ blessed him there.” This is that man’ s experience all along, from the day of his conversion to this hour: up hill and down dale his path has been a varied one, but every part of his pilgrimage he can praise the Lord, for “ He blessed him there.” Blessed by God I have here (said Mr. Fuller) two religious characters, who were intimately acquainted in early life. Providence favoured one of them with a tide of prosperity. The other, fearing for his friend, lest his heart should be overcharged with the cares of this life and the deceitfulness of riches, one day asked him if he did not find prosperity a snare to him. He paused and answered, “ I am not conscious that I do, for I enjoy God in all things.” Some years afterwards his affairs took another turn; he lost, if not the whole, yet the far greater part of what he had once gained, and by this disaster was greatly reduced. His old friend, being one day in his company, renewed his question, whether he did not find what had lately befallen him to be too much for him. Again he paused and answered,” I am not conscious that I do, for now I enjoy all things in God.” This was truly a life of faith. To him it was as true as to Jacob--“ He blessed him there.” (Arvine’ s Anecdotes.)The present blessing It is a common temptation to men to think that if their circumstances were different they could become religious, put forth all its fruits, enjoy all its blessings; but with things as they are they can hope for little. By this miserable temptation thousands are deluded, life is wasted, souls are lest. What I wish to show is that the realization of salvation and the maintenance of a holy life are possible to us anywhere, everywhere, if we have the true disposition of heart. Goodness is never a question of the outer world; it is always a question of the inner world. Now, in nature climate determines everything respecting the animals which live, the flowers which grow; the character of the climate, not the nature of the soil, or the conformation of the ground. It is from difference of climate that tropical life differs so much from arctic, and both these from the life of temperate regions. It is climate, and climate alone, that causes the orange and vine to blossom, and the olive to flourish in the south, but denies them to the north of Europe. It is climate, and climate alone, that enables the forest tree to grow on the plain, but not on the mountain top; that causes wheat and barley to flourish on the mainland of Scotland, but not on the steppes of Siberia. Not the quality of the ground, or the form of the ground, but the climate; the products of the landscape are determined not by the soil itself, or by what is below the soil, but by what is outside it, above it, beyond it. But human character is not governed by circumstance as the landscape is determined by climate. The supreme distinction of man, the characteristic that marks him out from the mere physical universe, is that there is in him a self-energy, an inner freedom, a fundamental liberty and strength of soul, by which he triumphs over the unfriendliest conditions in pursuit of his ideal. How Demosthenes, in spite of his stammering, became an orator; how Huber, in his love of science, triumphed over his blindness; how Beethoven created splendid music despite his deafness! It is the same in the moral life of man; victory is from within, no matter what may be the state of things without. The patriarch struggling with the angel until he overcame is the picture of man’ s ability to overcome all difficulties in the way of the highest life, to realize purity and peace and uttermost salvation. And so we constantly see men getting goodness and exemplifying goodness in circumstances which seem altogether to forbid moral excellence. We see here how mistaken men are in fancying that they cannot give themselves to God and live for Him just where they find themselves. And yet that is a common mistake. Thousands to-day are waiting for the propitious hour, the fitting place, the convenient season. 1. “ I cannot serve God in this home,” says one. If their parents and friends had been religious, if their training had been otherwise, it would have been otherwise with them. Now, believe it, God can bless and keep you there. There was “ some good thing in the house of Jeroboam,” the most unlikely house in Israel. Abijah was there, a God-fearing and a God-favoured youth. Some little while ago I noticed in a field quite a vast growth of fungi--yellow, purple, black, spotted, no end of toadstools and devil’ s snuff-boxes--and right in the middle of the ghastly, pestilent, poisonous growth there was a single mushroom, white and fragrant, a veritable pearl of the field. So Abijah stood in the house of Jeroboam. 2. “ I cannot serve God in this neighbourhood,” says another. Ours is a bad neighbourhood, say they, and nobody can live in it and be what they ought to be. Have you never thought how wonderfully God preserved the primitive Christians in such cities as Rome and Ephesus and Corinth, full of atheism, idolatry, sensuality, as they were? 3. “ I cannot serve God in this calling,” says another. They feel their business is unfriendly to religious life, that their business relations are so. The tailor says, We are a loose set; the shoemaker feels as if all his comrades were infidels; the horse-dealer wants to know how he is going to keep a conscience; the collier, the soldier, the sailor, feel how difficult it is with their vocation to serve God. Do not spend your life sighing for another and more helpful calling; God can bless you where you are; He can give you grace to resist the special temptations of your lot; m slippery places He can make you to stand, in dark places He can make you to shine. 4. “ I cannot serve God in this situation,” says another. The domestic servant feels this sometimes. She lives where there is not a thought of religion, and it seems incredible that she could keep her soul alive there. Seek God’ s blessing now. That was a strange place where Jacob wrestled with the angel, on the wild heath beneath the stars; but he was resolute for the blessing, and he got it. Are you earnest for the blessing as he was? (W. L.Watkinson.)Deliverance from affliction Be not earnest, in time of affliction, to use inordinate means to speed deliverance. Jacob was too nimble in bending his knees for his father’ s blessing. It cost him twenty years’ exile and a shrunk sinew before he obtained it fully from the angel. Stay God’ s time, and mercy will ripen more kindly. It is no wisdom to break prison unadvisedly; our troubles will end more auspiciously when angels are sent from heaven to open the iron gate, as they did to Peter, and led him to the house of prayer. When God intends a salvation, the shackles will fall off easily, and the gates will fly open at night; and you shall be like them that dream, when God turns your captivity like streams in the south. (J. Lee.)Power of wrestling prayer “ There’ s nae gude dune, John, till ye get to the close grips.” So said “ Jeems,” the doorkeeper of Broughton Place Church, Edinburgh, to the immortal Dr. John Brown, the author of “ Rab and His Friends.” Old Jeems got into a marvellous nearness with God in prayer, and conversed with Him as he would with his “ ain father.” (Dr. Cuyler.)The name of that place Peniel Peniel This world possesses many uncommonly glorious places. The natural man finds those the most remarkable where Nature manifests herself in peculiar splendour and majesty, where lofty mountains yield delightful prospects, and smiling plains exhibit the blessings of heaven; where majestic rivers roll along, or the wide ocean expands itself like an eternity before the eye which seeks in vain its limit. The scientific man lingers with pleasure on the monuments of ancient and modern art; he gazes with admiration at the enormous dome which ancient times reared heavenwards, or is ravished with the productions of the painter or the statuary, which animate, as it were, the lifeless canvas and the solid marble. He admires the magnificence and beauty of princely palaces, and lingers astonished at the works of art. The historian loses himself in reflection when visiting the scene of former important events, when coming in sight of ancient Rome with all its reminiscences; or when upon a field where memorable battles have been fought. Who at this present period does not think with admiration of Wittenberg and its royal chapel, of the Wartburg, of Zurich and Geneva, and of the names of Luther, Zuinglius, and Calvin, because they remind us of a multiplicity of events connected with them? The Christian has also his memorable spots and places in the world; Bethlehem, Capernaum, Jerusalem, Calvary, and the Mount of Olives, are these remarkable spots. Formerly they were personally visited by the piously superstitious pilgrim, whilst his heart, perhaps, was far from God. His bodily eye saw the remarkable places, whilst the eye of his spirit remained closed against the wonders which there took place for the salvation of sinners. His feet wandered in what is called the Holy Land, where Abraham once sojourned; which the Son of God touched with His sacred feet, and even with His face; which He bedewed with His tears, His bloody sweat, and His atoning blood; in which His lifeless body slumbered three days, and where He again rose to heaven from whence He had come down. There the foot of many a pilgrim wanders, whilst it is not given him to walk in the steps of faithful Abraham, and to know the way of peace--nay, whilst rejecting the Son of God, by thinking to render his own works effectual as an atonement for his sins. These places are Peniels to believers, revelations of the glory of God, since His faith and love find the pastures of eternal life in that which there took place. And has not every Christian his particular Peniels in which God revealed Himself to him in an especial manner?--his closet, a sermon, a book, a company, a solitary hour, and the like, which continue ever memorable to him. Jacob called this remarkable place Peniel--not as a memorial of himself, nor of that which he had there performed and accomplished; but of that which he had apprehended and experienced of God, and of the gracious benefit bestowed upon him. (D. C. Krummacher.) Genesis 32:31-32 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh Defeats in life I. FROM THE GREAT WITH SIN NONE COME OFF WITHOUT MANY A SCAR. We may wrestle and prevail, but there will be touches of the enemy, which will leave their long and bitter memories. The way to heaven is made of falling down and rising up again. The battle is no steady, onward fight, but rallies and retreats, retreats and rallies. II. The reason of our defeats is that THE OLD SIN OF THE , AND WITH FORCE, IN THE HEART OF A CHILD OF GOD. There are two ways in which sin breaks out and gains an advantage over a believer. 1. A new temptation suddenly presents itself. 2. The old habit of sin recurs--recurs, indeed, sevenfold, but still the same sin. III. ALL SIN IN A MUST ARISE FROM A OF GRACE. This is the result of grieving the Holy Ghost by a careless omission of prayer or other means of grace. There was an inward defeat before there was an outward and apparent one. IV. DEFEAT IS NOT FINAL. It is not the end of the campaign; it is but one event in the war. It may even be converted into a positive good to the soul, for God can and will overrule guilt to gain; he allows each defeat to teach us repentance and humility. (J. Vaughan, M. A.)Lessons 1. The sun-rising may be in special mercy unto tempted persons, as well as good to all. 2. Holy conquerors in temptation may go out halters. 3. Halting is no evil while it tends to humbling Jacob and his seed (Genesis 32:31). (G. Hughes, B. D.)Lessons 1. God’ s visible actions to his saints have been apt to be mistaken by men. 2. Jacob’ s children have been forward to turn God’ s spiritual intentions to carnal interpretations (Genesis 32:32). (G. Hughes, B. D.)Memorials of conflict In these bodies of ours there is often perpetuated the recollection of some former sin, and the wrestle for pardon which grew out of it. You remember that during the awful fight with Apollyon in the Valley of Humiliation, Bunyan tells us that Christian, despite of all he could do, was wounded in his head, his hand, and his foot. Few men there are, whose early life has been profligate, who do not even to this day bear in their persons most recognizable pains, and perplexing inabilities, and mortifying memorials of the sorrowful past. Repentance brings pardon, but never restores the ravages of sin. In the child’ s story, we were taught that it was easy to draw the nails that numbered our faults from the tree-trunk that recorded them; but the scars remained for ever. More often, however, this memorial of conflict takes the form of constitutional weakness, or besetting sin. An early inadvertence, a youthful vice, a wild habit, an impulsive act of criminal evil, from the guilt of which the penitent man has been restored by the pardoning mercy of God, has yet proved to be of sufficient moral force to leave behind it a permanent mark. The wound healed, but it is only cicatrized over; it can never be less than a centre of solicitude, tender and sensitive to exposure. Always after this that soul has one insecure, one vulnerable point to be watched. There are men to-day who, just because they once swore an oath, have to put up special guards against profanity. There are men who once read a page of a vile book that have never got over the tendency to impurity it bred in their souls. We may definitely conclude, from wide observation, that no wickedness has ever been committed which has, in the end, left the man where it found him. God may forgive much; but the devil’ s service fixes its own memorial on the soul. One of its natural sinews of strength has been shrunken, and now it betrays itself by the limp. Two lessons will follow just here. One is this:--Let every person, young and growing beware of all vice, and be on thealert against even early sin. You maybe called upon to carry its stigmas with you to the great day of your death. You may be a weaker man all the days and years you live afterwards, just because of one seemingly trifling indulgence. This body of ours is a wonderful thing. It is the most beautiful object in the world. When the artists searched the universe for the curve of absolute beauty, they found it in the maiden’ s shoulder; when they wanted the colour of absolute purity, they found it in the infant’ s cheek. But this body may be deformed, disfigured, ruined, by sin. Be careful about that! The other lesson is one of consideration for others. When we see a man with a personal mutilation, every instinct of courteous life bids us hesitate to causelessly wound his feelings. When the weakness is mental or moral, the appeal if yet more direct and overwhelming to our thoughtfulness and care. He who would heedlessly disregard a sign of weakness or old exposure like this is more unthinking and more ungenerous even than he who would drink wine in the presence of one who had been a drunkard, or rattle dice in a reformed gambler’ s ear. The silent plea of feebleness ought to be simply irresistible to every noble mind. It seems to say plaintively, like the suffering Job: “ Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me!” We must use our Christian freedom cautiously, lest with our indulgence we should injure one for whom Christ died. (C. S. Robinson, D. D.)The anomalies of Jacob’ s character Jacob is to me the most difficult character in the Bible history. He looks so worldly, shrewd, and even unscrupulous, that it is hard to reconcile ourselves to him. I feel the justice of the sneers about him, and sometimes it seems humbling that this should be one of the patriarchs, even in that rude time. But if all were on one side, it would be easy, however painful, to judge of him. It is his singular contradictions, with his visions of angels, &c., that make it hard. He cheats his brother; and behold him just afterward with his consecration, his awful sense of God’ s presence, and hear his simple vow! Behold Jacob so shrewd to Laban, so calculating and successful! Behold him returning; see the shrinking of his guilty and timid heart; and then at night see this scene of wrestling! We are all of us mixtures of earth and heaven, but I know of none like this. On the one hand I see Jacob sometimes so merely a Jew that he seems the father of Jewish guile, fear, unscrupulousness, and thrift. On the other I see him sometimes not only as the deeply faithful lover in his youth, the most tender father, but as an elevated, majestic man of faith, who believed in high things, who valued them, and who left on record such words of lowliness and penitence for his faults, in such genuine tones, that the purest and most repentant hearts take them up from age to age and repeat them as their own: “ I am not worthy of the least of all the mercies, and of all the truth, which Thou hast showed unto Thy servant” ; “ Few and evil have the days of the years of my life been,” &c. Nay, I see him sometimes as so purely an inspired Hebrew, that he seems the father of the visions of Hebrew prophets, the father of the Psalms, and the father of the deepest spiritual insights of the Bible. How wonderful! The shame and sorrow and shock of such contradictions is a common tale. Alas, that we, who are linked in some qualities, at some moments, with the highest, purest, in the fellowship of Christ, should so blaspheme ourselves, should descend from angels’ food to prey on garbage--that heavenly-fashioned hearts should go into business and society and do mean things, and be worldly Jacobs, and forget, and live our low lives, while we have in solemn moments our visions and wrestlings! This is not merely for reproach, but for hope. Awful contradiction as man is, Christ believed in the power of the better part. (A. G. Mercer, D. D.). Genesis 33:1-16 And Esau ran to meet him, and embraced him The reconciliation of Jacob and Esau I. IT THE BETWEEN THE OF THE TWO . 1. Esau was generous and forgiving. 2. In Jacob there are traces of his old subtlety. II. IT THE POWER OF HUMAN . III. IT THE TYRANNY OF OLD SINS. All was forgiven, but there was no longer any confidence. So the effects of past sin remain. IV. IT THE POWER OF . Jacob’ s humility before his brother was but a sign of his humility before God. His satisfaction to Esau is a sign also of his reconciliation with God. (T. H. Leale.)The brothers reconciled I. A AFTER A LONG , II. A MOST . 1. Because of the happiness of their aged parents. 2. On account of their own families. 3. On account of their own spiritual well-being. III. A WHICH BROUGHT TO SIGHT THE BEST TRAITS OF THEIR . 1. Prayerfulness. 2. Humility. 3. Disinterestedness. (Homilist.)Forgiveness of injuries 1. The most obvious motive to forgive is the pleasure of forgiving and the pain of resenting. Therefore, as the apostle says, Repent, for the kingdom of heaven is at hand, we may say, Forgive, for the kingdom of heaven is at hand. Forgive while forgiveness is worth having; forgive while there remains enough of life for the renewal of kindness; forgive while you have something else to bestow on repentance than lingering looks and faltering words. And what does this solemn Christian injunction of forgiving do but eradicate from the mind the most painful and most unquiet of all passions? What wretchedness to clamour out for ever, “ I will pursue, I will overtake; my right hand shall dash in pieces mine enemy” ; to sacrifice all the quiet happiness of life, to sicken on the bosom of joy, still, after the lapse of years, to feel, to see, and to suffer with the freshness of yesterday; and in the midst of blessings to exclaim, All this availeth me nothing while Mordecai, the Jew, sitteth at the king’ s gate. 2. Are we sure, too, that the cause of our resentment is just? Have we collected the most ample evidence? Have we examined it with the closest attention? Have we subjected it to impartial revision? Have we suspected our passions? Have we questioned our self-love? 3. Men are so far, generally, from being ashamed of not forgiving injuries, that they often glory in revenge; they believe it to be united with courage and with watchful, dignified pride. Yet, after all, what talents or what virtue can an unforgiving disposition possibly imply? Who is most likely longest to retain the sense of injured dignity? He who has given no pledge to his fellow-creatures that he is good and amiable? who does not feel that he is invulnerable? who is least fortified by a long tenor of just intentions and wise actions? What man who had ever trodden one step in the paths of religion would vex the sunshine of his existence with all the inquietudes of resentment? would ingraft upon his life the labour of hating, and hovel year after year over expiring injuries? Who is there that bears about him a heart of flesh that would put away a brother or a friend who knelt to him for mercy? 4. Other men, who have no desire to be thought magnanimous because they revenge, are still apprehensive of being considered as timid if they forgive and resent to maintain a character for spirit; but it is certainly extremely possible to combine temperate resistance to present injustice with a tendency to forgive what is past; to be firm in the maintenance of just rights while we abstain from any greater injury to our enemies than is necessary to maintain them, and hold ourselves ready for forgiveness when they are maintained. (Sydney Smith, M. A.)Needless fears Now think, brethren, what a revulsion of feeling there would be in Jacob’ s heart. He would think, “ Have I been all these years vexing myself for this!” Here was the thing, so happy and pleasant and kindly when it came, that had many a time broken his night’ s rest at Haran just to think of it; that had been a dull gnawing at his heart, making him uneasy and restless in cheerful company; that had been the drop of gall in every cup he tasted--all these years! And one thing we may be almost sure of: that in all his picturing out of this dreaded meeting, thinking of it as coming in twenty sad ways, if there was one thing he never pictured out, it would be just the meeting as it actually came! The thing you expect is, in this world, the last thing that is likely to befall you. 1. How needless are our fears! In how many cases we conjure up things to vex and alarm us! For one-and-twenty years Jacob had kept himself unhappy through the fear of a meeting which, when it came, proved one of the happiest things that ever befell him in all his life. Now, have not you many a time looked forward with great anxiety to something that was coming, and then, when it came, found that all your anxiety had been perfectly needless? We all have it in our power to make ourselves miserable if we look far into the years before us and calculate their probabilities of evil, and steadily anticipate the worst. It is not expedient to calculate too far ahead. Oh that we had all more faith, Christian friends, in God’ s sure promise made to every true Christian, that as the day, so shall the strength be! We have all known the anticipated ills of life--the danger that looked so big, the duty that looked so arduous, the entanglement that we could not see our way through prove to have been nothing more than spectres on the horizon; and when at length we reached them, all their difficulty had vanished into air, leaving us to think how foolish we had been for having so needlessly set up phantoms to disturb our quiet. I remember well how a good and able man, who died not long ago, told me many times of his fears as to what he would do in a certain contingency which both he and I thought was quite sure to come sooner or later. I know that the anticipation of it cost him some of the most anxious hours of a very anxious, though useful, life. But his fears proved just as vain as Jacob’ s in the prospect of meeting Esau. He was taken from this world before what he dreaded had cast its most distant shadow. God, in His own way, delivered that man from the event he had feared. Some people are of an anxious, despondent temperament, ready rather to anticipate evil than to look for good. But all of us, brethren, need more faith in God. How comprehensive a prayer that is, asking so much for time and for eternity, “ Lord, increase our faith!” We bear a far heavier burden than we need bear. If we had the faith which we ought to have, and which the Holy Spirit is ready to work in us, we should cast all our care on God, who careth for us. 2. In those seasons of anxiety and foreboding which, through our weak faith and our remaining sinfulness, will come to us all, we should remember what Jacob did, and where Jacob found relief. He turned to God in prayer. He went and told God all his fear, and asked deliverance from God. And not once, but many times; through a long night of terrible alarm and apprehension he wrestled in urgent prayer. And see what he got by it. He got relief of heart, certainly: of that we are sure. Perhaps he got more. We cannot say how far those prayers went to turn Esau’ s heart, and to make him meet Jacob in that kindly spirit. When we are overwhelmed, fearful, perplexed, anxious, let us go to God, and humbly and earnestly tell Him all we are thinking and fearing, and ask Him to deliver us and comfort us. “ Call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me.” If ever there were words confirmed by the experience of Christian people, you have them here. Perhaps our prayer may cause the trouble we bear or we dread to go away. Perhaps the stroke that seemed sure to fall may be withheld; perhaps the hope that seemed sure to be blighted may be fulfilled after all: perhaps the blessing that seemed sure to be taken away from us may be spared us yet. Perhaps, through our prayer, it may be with us as it was with Jacob: when we come up to the time, the trial, the duty, we feared, we may find that there is nothing about it to be afraid of. But our prayer may be answered in a way that is better and happier still. It may please God to allow all that we feared to befall us. It may please Him to disappoint the hope, to frustrate the work, to continue the long disease, to bring the beloved one down to the grave; but with all that to resign our heart, to make us humble and content, to sanctify the trial to work in us a patience, a faith, a humility, a charity, a sympathy, that are worth, a thousand times over, all worldly happiness and success. Oh what an attainment it is, which Christians sometimes reach, to feel, if only for a little while, that our whole heart’ s wish is that our blessed Saviour’ s will be done and His glory be advanced; and that, as for us, we are content to go where He leads us, and to do and bear what He sends, sure that the way by which He leads us is the right way, and that it will bring us to our home at last! And prayer will bring us to this, if anything will. Do not, with the gnawing anxiety at your heart, sit sullenly and try to bear your burden alone. Go with a lowly heart and roll your burden on the strong arm of God Almighty! Oh how it will lighten your heart to tell Him, simply, all your fears! You will come back, like Jacob, from your Saviour’ s footstool, calmed and cheered. And even if the stroke should fall, even if we come out of our trial somewhat stricken and subdued, not quite the people we were--as Jacob came lamed from that long night of prevailing prayer--we shall be thankful and content if the stroke be sanctified to us: as he (we may be sure) would never murmur as he halted on through life. One word to prevent misapprehension. All this peace and hope is spoken only to Christian people. “ There is no peace, saith my God, to the wicked,” or to any who have no part in Christ. We can speak no comfort to such in their fears. There is too good reason for that dull foreboding of evil they bear through life. Their fears are not needless. (A. K. H. Boyd, D. D.)The brothers reconciled I. THE OF THE . 1. Of Esau. At the head of four hundred armed men. Probably at the first meditating revenge, or to make a great display of his power. But Jacob was a man of prayer. Had often asked God to guard and keep him. Had the night before this meeting so mightily prevailed in prayer that his name had been altered. In answer to the prayers of Jacob, the revengeful feelings of Esau depart. As he draws nigh, Esau feels his heart drawn out in love towards his brother. 2. Of Jacob. Full of hope and confidence. Lame, and yet strong. He is now the prevailer. The sun shining upon him, and, better still, God lifts upon him the light of His countenance. He had sent forward the present, and now places himself in advance of all the rest. He--the prevailer--does not fear to meet the first storm of his brother’ s rage. II. OF THE . Esau, the offended and injured, instead of taking vengeance on Jacob, having his heart softened by the grace of God, runs towards Jacob. Does not proudly wait for Jacob to approach, and then upbraid him for his past conduct. Ran towards him. Then spoke not a single word. Could not. Too full of joy at once more meeting his long-lost brother. They throw themselves in one another’ s arms. The kiss of reconciliation. Tears of joy, gratitude. Tears too, it may be, of penitence on both sides. Each needed to be forgiven by the other. Each had done wrong. Jacob, in that he had deprived his brother of the birthright and the blessing; and Esau, in that he had left his father’ s house, and harboured wrong feelings against his brother, and been the cause of his long exile. Persons offended with each other have often much need of each other’ s forgiveness. The pardon should be on both sides. He who forgives should also seek forgiveness. III. THE CONDUCT OF THE . 1. Of Jacob. He entreats Esau to accept his present. Will take no denial. Thus shows the sincerity of his affection. Is unwilling that Esau should at all go out of his way to guard him. Has sufficient trust in God alone. 2. Of Esau. At length, to please his brother, accepts the present he makes. It is often as kind to accept as to make a present. He kindly received the wives and children of Jacob. Goes on the way before Jacob to make the way clear. Acts as his brother’ s guide and vanguard. Shows his forgiveness by deeds as well as by words. Without practical kindness words are “ sounding brass,” &c. Learn: 1. In all angry partings, remember that a future meeting will come. 2. God can still the raging of the fiercest storm of passion and revenge. 3. The reconciliation of brethren, a fit and beautiful sight. 4. We have all sinned against God, and need His forgiveness. 5. By causing Esau to forgive his brother, God shows how ready He is to forgive us. 6. Our elder Brother, Jesus, has obtained a full pardon for us. (J. C. Gray.)The contrast Reposing, therefore, with confidence on the promised protection of his God, Jacob crossed the brook at sunrise, and, rejoining his family, went calmly on his way. A short time appears to have brought on the crisis of his trial: “ Jacob lifted up his eyes, and looked, and behold, Esau came, and with him four hundred men.” It is not difficult to conceive the rush of contending feelings that would agitate his breast when the hostile party came in sight; nor to imagine to what a height the tumult of his thoughts would increase as the two bands approached each other. Grace does not make us stoics. It controls and regulates the natural affections by subordinating them to higher principles; but men of the warmest piety, while they are preserved from an exuberant and inordinate indulgence of the affections, are generally possessed of the most tender and benevolent spirit. Excessive natural affection is a common, and in no respects a sublimated, feeling. But the leading point on which I wish at this time to fix your attention is the manifest superiority of character discoverable in Jacob when compared with his elder brother--a superiority evidently not arising from superior intellect or other natural advantages, but originating in his religious principles and habits. A fair and unprejudiced examination of the case before us will show that the godly man, the faithful servant of God through Jesus Christ, has a superiority of character to other men, both in principle and in practice. 1. He possesses a superiority of principle. To examine this more closely-- (1) The first idea included in this conviction is the sense of demerit. “ Gracious dealing” implies undeserved kindness on the part of God, and, consequently, defect and demerit on the part of His creature. And where such convictions dwell, it is impossible but that the individual must view the actions and thoughts of any one day of his life with abhorrence, and the dealings of God with him, from first to last, as characterized only by grace and long-suffering mercy. (2) Such a conviction includes the idea of a review of God’ s mercies to the soul. “ God has dealt graciously with me.” (3) But to the lively recollection in the Christian’ s mind of God’ s merciful dealings with him we must add the grateful acknowledgment of them. The undeserved kindness of God throughout a whole life, manifested in an infinite variety of necessities and trials, cannot pass in review before the mind without emotion. (4) This is an habitual feeling. It is not a cold philosophical speculation. It is not a rational deduction that because God is great and we are less than nothing, therefore we, of course, must be indebted to Him, and therefore we are; but it is the emotional, affectionate consciousness of obligation. And it will be invariably found that this is the character of true piety; that there is this living and influential sense of the mercy of God; and that this it is, especially, which, coming into play continually as the leading principle of action, does make its possessor a far superior character to those who are merely left to have their conduct regulated by the operation of natural principles and affections. This will become more evident as we proceed to notice-- 2. The superiority of the religious man’ s conduct as originating in this principle. A principle so powerful could not be in action without producing very manifest results. Nor is it; for the man who truly believes the redemption of the gospel “ lives no longer to himself, but unto Him who died for him.” We do not say that there is no virtue among men without the influence of revealed religion. All the virtues of the natural character are of a much lower origin. They are spurious and defective in the motive and principle from which they spring. They are frequently constitutional. Taken, however, at their highest point, such manifestations of virtuous principle are fleeting and uncertain. Let us notice, by way of illustration, the two instances of moral virtue which arise out of the present event of Jacob’ s life--those of content and liberality. (1) Content. There are many persons who are tolerably satisfied with their condition. They are not always repining or envying. They are at rest, because they do not think; because they are well assured that they cannot alter them if they would; and they call this content. “ I have enough.” But how different is all this from that Christian content which originates, not in carelessness or sensual indifference, but in a calm, extended, fair, and manly view of the whole circumstances of the case. “ Yea, God hath dealt graciously with me, and I have enough.” This indicates no listless inattention to the real state of things, no reckless indifference, no resolute insusceptibility; but it is peace in the midst of, and in the calm contemplation of, every vicissitude. (2) Again, if we look to the virtue of liberality, as it is exhibited in Jacob, it differs from the liberality of the men of the world. Let us now endeavour to draw some plain practical instructions from the whole. 1. In the first place, it will be evident where we must look for the spring of superior virtue; not in the spontaneous emotions of a man’ s own heart, not in the strong stimulus of occasional circumstances, not in the influence of human opinion, not in the rewarded efforts of heroic resolution, but in the right appreciation of a dying Saviour’ s love. All other principles will fail in their own time and way. 2. Observe, this contrast of the character of Esau and Jacob will enable men of excellent moral habits to discriminate between the virtue of habit and the virtue of principle. 3. This subject speaks with peculiar force to the covetous man. True Christianity imparts, in a high degree, the graces of content and liberality. A greedy pursuit of gain is utterly inconsistent with the self-denying spirit of the gospel. This alone ought to be felt as a cutting rebuke for the love of money. (E. Craig.)The reconciliation I. THE MEETING. II. THE PRUDENT . Perhaps Jacob was still a little afraid of the impetuosity of his brother. But the deepest reason why Jacob politely declined Esau’ s offer of help and companionship was, we may well believe, a religious one. He saw that the aims which Esau would have in view and the habits of Esau’ s life would not suit what he (Jacob) wished to keep in mind and do. Besides, he felt that God intended him to keep apart from his brother, and to train his family in the special knowledge of the covenant with Abraham, and of all the promises which God had given. “ Can two walk together, except they be agreed?” III. THE OF . Implying-- 1. Thankfulness. God had enriched, guided, defended, comforted him. 2. Faith. Jacob would trust and worship God. 3. Hope. God, who had blessed him hitherto, would help him now and in his further career. (W. S. Smith, B. D.)Needlessness of anxiety The present was quite unnecessary; the plan useless. God “ appeased” Esau, as He had already appeased Laban. Thus it is He ever delights to rebuke our poor, coward, unbelieving hearts, and put to flight all our fears, Instead of the dreaded sword of Esau, Jacob meets his embrace and kiss; instead of strife and conflict, they mingle their tears. Such are God’ s ways. Who would not trust Him? Who would not honour Him with the heart’ s fullest confidence? Why is it that, notwithstanding all the sweet evidence of His faithfulness to those who put their trust in Him, we are so ready, on every fresh occasion, to doubt and hesitate? The answer is simple, we are not sufficiently acquainted with God. “ Acquaint now thyself with Him and be at peace” (Job 22:21). This is true, whether in reference to the unconverted sinner or to the child of God. The true knowledge of God, real acquaintance with Him, is life and peace. (C. H. M.)Lessons 1. God’ s promise falls not short in making men yield to His saints. 2. Where God moveth, even wicked men will make speed and run to show kindness to His servants. 3. The hardest hearts melt in affection when God toucheth them. 4. When men please God, enemies are made friends to them (Proverbs 16:7). 5. Where greatest danger is feared, God turns it to greatest love. 6. It is natural for brethren, good and bad, to melt in tears upon providential turns and meetings (Genesis 33:4). (G. Hughes, B. D.)Lessons 1. Brotherly respect unto brethren will work kind inquisition after their relations. 2. Love makes queries to know such relations as are to be beloved. 3. Truth, piety, and humility become all the answers to be made unto queries of love by God’ s servants. 4. Children are to be acknowledged the fruit of God’ s mercy and goodness to His (Psalms 127:3). 5. The anger of enraged men is turned into love and tenderness best by self-denying submission. The reed overcomes the wind by yielding; the oaks fall by resisting (Genesis 33:5). 6. It becometh family relations to keep order designed by their head. 7. Orderly approach and submission is the way to gain acceptance with great men. 8. Providence works by motions of creatures to turn hearts from fury to love (Genesis 33:6-7). (G. Hughes, B. D.)The reconciliation of Esau and Jacob 1. Brotherly love is a precious thing; let it be guarded well. Be just, and true, and kind to one another; and let a spirit of forbearance and forgiveness prevail. 2. We see here a striking example of prayer. Wrong as Jacob had been before, he was right in this. 3. Jacob sets us an example also of wisdom and prudence. He prayed; yet he used all the means in his power. 4. The very word reconciliation cannot but remind us of the great reconciliation--that between the sinner and God. If God, in answer to prayer, disposed Esau to be reconciled to his brother, surely He Himself will not refuse pardon, reconciliation, and acceptance to one who has offended Him. 5. God will give His Holy Spirit to those that ask Him; and in this office, among others, as the spirit of peace. He will help those of one family to live together in peace, to bear and forbear, to love as brethren. Nay, more: He can, by the same mighty influence, create a new heart in those who have as yet been far from Him. (F. Bourdillon.) Genesis 33:9; Genesis 33:11I have enough Contentment from two points of view I. HERE IS AN UNGODLY MAN WHO HAS ENOUGH (Genesis 33:9). Esau. Unconverted men are sometimes contented with their lot in this life. 1. It is not always or often so: they are mostly a dissatisfied company. 2. It is sometimes so: as in the case of Esau. This may arise from-- (1) A want of energy. (2) A naturally easy disposition, readily pleased. (3) Utter recklessness, which only considers present pleasure. 3. It has some good points about it. (1) As preventing greed, and the oppression which comes of it. (2) As often promoting a good-natured liberality, and the disposition to “ live and let live.” 4. Yet it has its evil side. (1) It leads men to boast of their wealth or acquirements, who would not do so if they were craving for more. (2) It tends to breed a contempt for spiritual riches. (3) It may thus be a sign of having one’ s portion in this life. II. HERE IS A GODLY MAN WHO HAS ENOUGH (Genesis 33:11). Jacob. 1. It is a pity that this is not true of every Christian man. 2. It is delightful to have enough. Contentment surpasses riches. 3. It is pleasant to have somewhat to spare for the poor (Ephesians 4:28). 4. It is blessed to have all this through our God. Jacob said, “ God hath dealt graciously with me, and I have enough.” 5. It is best of all to have all things. In the margin we read that Jacob said, “ I have all things.” “ All things are yours” (1 Corinthians 3:22). (1) All that the believer needs is promised in the covenant. (2) All things in providence work together for his good. (3) In having God for his portion he has more than all. Thus he has enough of strength and grace. Enough in Christ, in the Word, and in the Spirit. Enough in God’ s love, power and faithfulness, and an immeasurable supply in God Himself, whose name is “ God All-sufficient.” The child of God should be ashamed of discontent, since even a common sinner may be free from it. He should be heartily satisfied; for he has all things, and what more can he desire? “ O rest in the Lord” (Psalms 37:7). (C. H. Spurgeon.)Lessons 1. Natural affection will urge to inquire of the outward state of brethren as well as of relations. 2. Modesty in nature will expostulate about brethren’ s offers of love rather then covetously take them. 3. Providential occurrences of good pretended may occasion natural men to inquire about them. 4. Humble souls as under providence they do seek favour with men by presents, so they profess it (Genesis 33:8). 5. It is possible for natural men to have a kind of sufficiency and content in their possessions. 6. Nature may desire others to keep their own, as it is contented with its portion. 7. Nature is apt to think earthly possessions enough without God (Genesis 33:9). 8. Ingenuity and grace is not only liberal, but urgent to have fruits of love accepted. 9. Acceptance of loving presents is a token of acceptance of persons. 10. It is just cause of importunity in pressing pacifying presents when God’ s face is seen in reconciled adversaries. 11. Unexpected love from displeased ones engageth to press kindness on them (Genesis 33:10). 12. Presents of gracious souls from God to men are blessings. 13. Grace is importunate with man as well as with God to win Him. 14. God’ s gracious respects to saints causeth them so to respect their brethren. 15. God’ s Jacobs, gracious souls, they have not only enough, but all in the grace of God. 16. The all-sufficiency which God giveth His saints makes them so pressing kindness to others. 17. Nature is overcome by the importunity of grace to accept an outward blessing. 18. Brotherly conference is the way of winning upon men of bad spirits. All this between Jacob and Esau is by loving parley. (G. Hughes, B. D.)Christian contentment A poor Christian woman, who was breaking her fast upon a crust and a cup of water, exclaimed, “ What! all this and Christ too!” (C. H. Spurgeon.)A Puritan preacher asking a blessing on a herring and potatoes, said, “ Lord, we thank Thee that Thou hast ransacked sea and land to find food for Thy children.” (C. H. Spurgeon.)Angelic content The great cry with everybody is, “ Get on! get on!” just as if the world were travelling post. How astonished these people will be, if they arrive in heaven, to find the angels, who are much wiser than they, laying no schemes to be made archangels! (Maxims for Meditation.)Content from a quiet mind Is not the bee as well contented with feeding on the dew, or sucking from a flower, as the ox that grazeth on the mountains? Contentment lies within a man, in the heart; and the way to be comfortable is not by having our barrels filled, but our minds quieted. The contented man (saith Seneca)is the happy man . . . Discontent robs a man of the power to enjoy what he possesses. A drop or two of vinegar will sour a whole glass of wine. (T. Watson.)Contentment of the unregenerate As a typical instance of the contentment of some unregenerate persons, note the following: “ A captain of a whale-ship told one of the wretched natives of Greenland that he sincerely pitied the miserable life to which he was condemned. ‘ Miserable!’ exclaimed the savage. ‘ I have always had a fish-bone through my nose, and plenty of train-oil to drink: what more could I desire?’” (C. H. Spurgeon.)I have enough 1. The first man who ever said so. 2. What even non-spiritual men may say. Should not Christians say more? 3. Property should be a heart-store. 4. “ Enough” can never be true of spiritual blessings. 5. The evils of avaricious grasping. 6. We must not be avaricious, even on the plea that it is for others, 7. Christianity should be proved by contentment. Examples of Christ and Paul. (J. Parker, D. D.) Genesis 33:9; Genesis 33:11I have enough Contentment from two points of view I. HERE IS AN UNGODLY MAN WHO HAS ENOUGH (Genesis 33:9). Esau. Unconverted men are sometimes contented with their lot in this life. 1. It is not always or often so: they are mostly a dissatisfied company. 2. It is sometimes so: as in the case of Esau. This may arise from-- (1) A want of energy. (2) A naturally easy disposition, readily pleased. (3) Utter recklessness, which only considers present pleasure. 3. It has some good points about it. (1) As preventing greed, and the oppression which comes of it. (2) As often promoting a good-natured liberality, and the disposition to “ live and let live.” 4. Yet it has its evil side. (1) It leads men to boast of their wealth or acquirements, who would not do so if they were craving for more. (2) It tends to breed a contempt for spiritual riches. (3) It may thus be a sign of having one’ s portion in this life. II. HERE IS A GODLY MAN WHO HAS ENOUGH (Genesis 33:11). Jacob. 1. It is a pity that this is not true of every Christian man. 2. It is delightful to have enough. Contentment surpasses riches. 3. It is pleasant to have somewhat to spare for the poor (Ephesians 4:28). 4. It is blessed to have all this through our God. Jacob said, “ God hath dealt graciously with me, and I have enough.” 5. It is best of all to have all things. In the margin we read that Jacob said, “ I have all things.” “ All things are yours” (1 Corinthians 3:22). (1) All that the believer needs is promised in the covenant. (2) All things in providence work together for his good. (3) In having God for his portion he has more than all. Thus he has enough of strength and grace. Enough in Christ, in the Word, and in the Spirit. Enough in God’ s love, power and faithfulness, and an immeasurable supply in God Himself, whose name is “ God All-sufficient.” The child of God should be ashamed of discontent, since even a common sinner may be free from it. He should be heartily satisfied; for he has all things, and what more can he desire? “ O rest in the Lord” (Psalms 37:7). (C. H. Spurgeon.)Lessons 1. Natural affection will urge to inquire of the outward state of brethren as well as of relations. 2. Modesty in nature will expostulate about brethren’ s offers of love rather then covetously take them. 3. Providential occurrences of good pretended may occasion natural men to inquire about them. 4. Humble souls as under providence they do seek favour with men by presents, so they profess it (Genesis 33:8). 5. It is possible for natural men to have a kind of sufficiency and content in their possessions. 6. Nature may desire others to keep their own, as it is contented with its portion. 7. Nature is apt to think earthly possessions enough without God (Genesis 33:9). 8. Ingenuity and grace is not only liberal, but urgent to have fruits of love accepted. 9. Acceptance of loving presents is a token of acceptance of persons. 10. It is just cause of importunity in pressing pacifying presents when God’ s face is seen in reconciled adversaries. 11. Unexpected love from displeased ones engageth to press kindness on them (Genesis 33:10). 12. Presents of gracious souls from God to men are blessings. 13. Grace is importunate with man as well as with God to win Him. 14. God’ s gracious respects to saints causeth them so to respect their brethren. 15. God’ s Jacobs, gracious souls, they have not only enough, but all in the grace of God. 16. The all-sufficiency which God giveth His saints makes them so pressing kindness to others. 17. Nature is overcome by the importunity of grace to accept an outward blessing. 18. Brotherly conference is the way of winning upon men of bad spirits. All this between Jacob and Esau is by loving parley. (G. Hughes, B. D.)Christian contentment A poor Christian woman, who was breaking her fast upon a crust and a cup of water, exclaimed, “ What! all this and Christ too!” (C. H. Spurgeon.)A Puritan preacher asking a blessing on a herring and potatoes, said, “ Lord, we thank Thee that Thou hast ransacked sea and land to find food for Thy children.” (C. H. Spurgeon.)Angelic content The great cry with everybody is, “ Get on! get on!” just as if the world were travelling post. How astonished these people will be, if they arrive in heaven, to find the angels, who are much wiser than they, laying no schemes to be made archangels! (Maxims for Meditation.)Content from a quiet mind Is not the bee as well contented with feeding on the dew, or sucking from a flower, as the ox that grazeth on the mountains? Contentment lies within a man, in the heart; and the way to be comfortable is not by having our barrels filled, but our minds quieted. The contented man (saith Seneca)is the happy man . . . Discontent robs a man of the power to enjoy what he possesses. A drop or two of vinegar will sour a whole glass of wine. (T. Watson.)Contentment of the unregenerate As a typical instance of the contentment of some unregenerate persons, note the following: “ A captain of a whale-ship told one of the wretched natives of Greenland that he sincerely pitied the miserable life to which he was condemned. ‘ Miserable!’ exclaimed the savage. ‘ I have always had a fish-bone through my nose, and plenty of train-oil to drink: what more could I desire?’” (C. H. Spurgeon.)I have enough 1. The first man who ever said so. 2. What even non-spiritual men may say. Should not Christians say more? 3. Property should be a heart-store. 4. “ Enough” can never be true of spiritual blessings. 5. The evils of avaricious grasping. 6. We must not be avaricious, even on the plea that it is for others, 7. Christianity should be proved by contentment. Examples of Christ and Paul. (J. Parker, D. D.) Genesis 33:13 The children are tender Gently! gently! I. LET US VIEW JACOB AS AN EXAMPLE TO US. Tender consideration for the young and feeble. 1. How we may overdrive. (1) Puzzling them with deep and controversial points of doctrine, and condemning them because they are not quite correct in their opinions Romans 14:1). (2) Setting up a standard of experience, and frowning at them because they have not felt all the sorrows or ecstasies which we have known. (3) Requiring a high degree of faith, courage, patience, and other graces which in their case can only be tender buds. (4) Fault-finding and never commending. 2. Why we should not overdrive the lambs. (1) Common humanity forbids. (2) Our own experience when we were young should teach us better. (3) We may again become weak, and need great forbearance. (4) We love them too well to be hard with them. (5) Jesus thinks so much of them that we cannot worry them. (6) The Holy Spirit dwells in them, and we must be gentle towards the faintest beginning of His work. (7) We should be doing Satan’ s work if we did overburden them. (8) We should thus prove ourselves to have little wisdom and less grace. If we kill the lambs now, where shall we get our sheep from next year? (9) We dare not bear the responsibility of offending these little ones, for terrible woes are pronounced on those who do them wrong. (10) We remember how tender Jesus is: and this brings us to our second point. II. LET US VIEW JACOB AS A PICTURE OF OUR LORD JESUS. See His portrait Isaiah 40:11. 1. The weak have a special place in His love. 2. He will not have it that any of them should die. 3. Therefore He never overdrives one of them. 4. But He suits His pace to their feebleness, “ I will lead on softly” Genesis 33:15). “ I have many things to say unto you, but ye cannot bear them now.” Has He not thus been very tender to us? “ Thy gentleness hath made me great” Psalms 18:35). Let us not fret and worry as though He were an exactor. We are not driven by Jehu, but led by Jesus. Let us rest in His love. At the same time let us not be slower than need be. Towards others let us be tenderness itself, for we are to love our neighbour as ourselves. (C. H.Spurgeon.)Jacob’ s precaution The angels of peace and of love seem to hover over the charm of the preceding scene; and the heart lingers with delight in contemplating the noble emulation of generosity and confidence. But is not this harmony too soon disturbed? Does not again a spirit of suspicion and reserve overshadow the mind of Jacob? Is he incapable of rising to the natural purity of his disinterested brother? Or does his keen intellect teach him how imprudent it would be unguardedly to rely upon the fallacious calmness of a passionate mind? Admitted even, that Jacob’ s apprehensions were, in this respect, exaggerated, his precaution was the result of a deep insight into Esau’ s character; the most insignificant circumstance might recall to his memory the events of the past; his rage might be re-kindled; and, though perhaps later bewailing his rashness, he might, by his superiority, be misled to deeds of cruel revenge. When, therefore, Esau wished to accompany Jacob, for protection, through the regions with which his excursions had made him familiar, the latter cautiously declined the offer; he refused even the garrison or guard which Esau proposed to leave him; but he promised, of his own accord, to visit him in his home in Seir; for he knew, that the sacred rights of hospitality would there protect him, even against an outbreak of passion. But though the objections of Jacob may have been as many evasions, they were not untruths; he could certainly not, without great danger, follow with his encumbered caravan, the march of Esau; and the latter seemed to acknowledge the justness of the remark; but he opposed the second offer with the simple question: “ Wherefore do I thus find grace in the sight of my lord?” He invented no fictitious pretext; he thus almost exposed himself to the danger of arousing his brother’ s suspicion; but he had banished deceit from his heart; and he preferred risk to falsehood. (M. M. Kalisch, Ph. D.)Sympathy for the feeble The Lord chooses under-shepherds for His flock among men subject to weakness and infirmity, that they may have a fellow-feeling for the feeble. Selah Merrill, in his “ East of the Jordan,” describes the movement of an Arab tribe, and says,” The flocks of sheep and goats were mostly driven by small children. Sometimes there were flocks of lambs and kids driven by children not much older relatively than the lambs and kids themselves. Some of the men had in their arms two, three, four, or a whole armful of kids and lambs that were too young to walk; and among some cooking utensils there was a large saucepan, and in it was a pair of small kids that were too young for the journey.” (C. H.Spurgeon.)Gentle dealing for the feeble When a candle is newly lighted and needs to be moved, it must be carried at a slow pace or it will be extinguished. A fire which is almost expiring may be revived by a gentle breath, but it will be blown out if the bellows are plied at their full force. You can drown a little plant by watering it too much, and destroy a lovely flower by exposing it to too much sun. (C. H. Spurgeon.)Gentleness and strength go together Nothing is so strong as gentleness; nothing so gentle as real strength. (Francis de Sales.)Tenderness of manner Even in our manner there should be tenderness. A truly kind act may be so performed as to cause as much grief as joy. We have heard of one who would throw a penny at a beggar and thus hurt him while relieving him. A heart full of love has a mode of its own by which its gifts are enhanced in value. There is enough misery in the world without our carelessly adding to it. Some persons are morbidly sensitive, and this is wrong on their part; but when we are aware of their failing we must be the more careful lest we cause them needless pain. A gouty man will cry out if we walk with heavy footstep across the room. Do we censure him for this? No, we pity him, and tread softly. Let us do the same for the sensitive. (C. H.Spurgeon.)The weakest first At the Stockwell Orphanage the usual rule of walking is--little boys first. In this way the younger children cannot be overdriven or left behind, and moreover all the boys can see before them, whereas by the usual practice of putting the tall fellows first the view in front is shut out from all but the few who lead the way. Let the Church have great care for the weaker brethren, and shape her action with a constant reference to them. A strong Christian might do a thousand things lawfully if he only thought of himself, but he will not do one of them because he wishes to act expediently, and would not grieve his brother, or cause him to stumble. Genesis 33:17 Jacob journeyed to Succoth Lessons 1. Providence in love carrieth on his own after removing of blocks from their way. 2. The movings and journeyings of his own, providence guides, as of the wicked, but with distinction. 3. Esau under providence may be carried to Seir, strong mountains, but Jacob to Succoth, a poor cottage and a booth.. 4. Under providence it concerns good householders to build shelters, for themselves, families, and cattle. 5. Such common works of saints are recorded as pleasing unto God. 6. Jacob’ s seed are careful to keep booth-providences in remembrance, Name of place showeth this. (G. Hughes, B. D.) Genesis 33:18 And Jacob came to Shalem, a city of Shechem,. . . and pitched his tent before the city Jacob’ s mistake God had not said, Go to Shechem; but, “ I am the God of Bethel. ” Bethel, rather than Shechem, was his appointed goal. But alas! we are all too ready to fall short of God’ s schemes for our elevation and blessedness. And so Jacob came to Shalem, a city of Shechem. But he did worse; he pitched his tent before the city--as Lot did, when he pitched his tent before Sodom. What took him there? Was it that Rachel persuaded him that a little society would be a pleasant relief to the monotony and seclusion of the camp life? Was it that his children urged him to it against his better mind? Was it some idea of obtaining eligible alliances for his children among the children of the land? Whatever may have been his reason, there stands the sad and solemn fact that Jacob pitched his tent before the city. Are not many Christians doing so still? They live on the edge of the world, just on the borderland; far enough away to justify a religious profession, yet near enough to run into it for sweets. They send their children to fashionable schools, that they may acquire the false veneer of the world, and past muster in its drawing rooms. They remove into the fashionable quarters of a town; and adopt a certain style; and throw themselves into the swim of all manner of worldly engagements--that they may get in with “ society.” They choose their church, their pastimes, their friendships, on the sole principle of doing as others do; and of forming good alliances for their children. What is all this but pitching their tents towards Shechem? “ But what are we to do?” say they; “ our children must have society; they cannot be recluses, or be for ever shut up in our homes.” But why need we cater for them by rushing into the world? Are there not plenty of innocent pastimes, on which worldliness has never breathed its withering breath? Are there not enough elements in the bright social intercourse of the family circle; in the play of imagination and wholesome merriment; in games of skill; in the charms of books; in the recital of travel and adventure; in the witchery of wholesome songs and music; and even in the revelations of modern popular science--to beguile the hours of long winter evenings, without calling in the aid of worldly society, whose brightest hours leave a sense of vacuity and thirst, to say nothing of a positive sting? The most earnest religion does not debar us from manly sports: the swift movement of the skater over the frozen lake; the evening row; the exhilarating climb: or from the culture of the faculties of art; and music; and imagination; of science and poesy. Surely, in all these there is enough to brighten Christian homes, without grieving the Holy Spirit, or lowering their tone. But if parents and guardians will insist on something more exciting and stimulating than these, they must reckon on being called upon to pay the price. They may have the dice-box, the theatre, the dance, if they will; but they must learn, by sad experience, the bitter cost. He needs a long spoon who sups with the devil. The fact is, it is much easier to give these things than to arouse oneself to provide something better. The something better needs time and thought; and staying at home from religious meetings, to give it effect: but the ultimate benefit will more than repay the self-denial. (F. B. Meyer, B. A.)Shechem I. REVIVAL. II. FAMILY TRIALS. (T. S. Dickson.) Genesis 33:19-20 And he bought a parcel of a field Jacob’ s faith and piety I. HIS FAITH. He bought a parcel of ground as a pledge of his faith in the future possession of that country by his posterity (Genesis 33:19). This purchase of a portion of land, concerning which God had promised Abraham that it should be his, showed Jacob’ s deep conviction that the promise was renewed to him and to his seed. II. HIS PIETY. This was an evidence of his faith. He gave himself up entirely to God, and this inward feeling was expressed outwardly by acts of obedience and devotion. His piety is seen-- 1. In an act of worship. “ He erected there an altar.” This was in keeping with his vow (Genesis 28:21). 2. In the use of blessings already given. He called the altar “ El-Elohe-Israel” (Genesis 33:20). He now uses his own new name, Israel, for the first time, in association with the name of God. He uses that name which signifies the Mighty One, who was now his covenant God. He lives up to his privilege, uses all that God had given. He had vowed that he would take the Lord to be his God. 3. In the peace he enjoyed. He arrived in peace at his journey’ s end (Genesis 33:18). (T. H. Leale.)Lessons 1. Jacob and his seed desire to usurp nothing but what they buy from the world. 2. God’ s pilgrims mind no great purchase below, but only a place for a tent: a little place. 3. It is lawful for Jacob to deal with Canaanites in just exchanges (Genesis 33:19). 4. Saints would not have a house but that God should dwell in 2:5. Succeeding saints repair religion and the means of the exercise of it, set up by progenitors. 6. Altarworship, or worship by Christ, is that which saints have ever practised. 7. True religion is terminated in the Almighty God. 8. Religious worship is the true memorial of God’ s making His Church truly Israel (Genesis 2:20). (G. Hughes, B. D.)He erected there an altar The family altar By calling this altar “ El-Elohe-Israel,” or God the God of Israel, it was virtually saying, “ I erect this altar for the worship of my family, to the God with whom I have prevailed in supplication, and who has proved Himself the hearer of my prayer.” Such an altar should there be in every household; and, without further special reference to our text, I proceed to the subject I have chosen for this occasion,, namely, that of family worship. 1. We may remark, first, that it is clearly the duty of every family to maintain such worship. 2. We may pass on, therefore, in the second place, to the advantages of family worship. Among its lesser benefits, we may remark in passing that, rightly conducted, it makes a profitable impression upon those out of the family, who may chance to witness it. Family worship is also of unspeakable advantage in maintaining all the other institutions of our holy religion. We can hardly enumerate the advantages of family worship to the household itself. That it draws down the blessing of God upon the domestic circle needs no proof, for we have for our encouragement, not only the general promises made to prayer, but the special assurance that “ where two or three are gathered together in Christ’ s name He will be with them” ; and we have farther, the evidence of actual experience. If we value the salvation of our loved ones we shall not neglect this means of securing it. The restraining influence of domestic worship upon all the annoyances and disturbers of domestic peace is most powerful and valuable. Who can kneel down and pray daily before his family against a sin which he habitually commits? How can the inmates of a dwelling cherish unkind feelings towards each other while united in common prayer? 3. We may next notice the manner in which family devotions may best be performed. 4. Our last point will be to notice the objections and difficulties which are commonly opposed to the duty. One may reply, that all these arguments and statements may be very good and true, but that he makes no profession of religion, and it would be improper, therefore, for him to set up family worship. Why so? Is it wrong for him to pray in secret, or in the house of God, or to give his children religious instruction? And why any more so to pray in the family? (W. H. Lewis, D. D.)Jacob’ s thankfulness after deliverance See the practice of faithful men, ever when God hath been merciful to them, and delivered them out of danger. Now Jacob buildeth an altar in the true thankfulness of his soul unto God for this great mercy and deliverance of him from his brother Esau. And he calleth it the mighty God of Israel: giving to the sign the name of the thing which it signified, which is usual in the Scripture. Thus would God it might kindle some heat in our hearts and consciences, to consider ourselves, the dangers we have been in our days, the dangers of the land wherein we inhabit. The dangers of wife, children, and friends, and now our safety and deliverance from all our fears. For this hath the Lord done for us, and whatsoever it is in our eyes, surely it is wonderful even through the world. But where now are our altars? That is, where are our thanks and most grateful songs for our deliverance? We have found mercy as Jacob did; yea, for more, for greater Esaus have come against us, than did against him, not with four hundred men, but many thousands, to captivate us for ever as their slaves when they had slain their fill. And yet we live, and by God only who hath strangely revenged us upon them that would thus have eaten us up. That is, as I say again, we give not thanks for the custom of our time, as he did after the manner of his. At the first peradventure we did, but it was soon at an end. Now are we fallen into a deep sleep again, and both God and His mercy is forgotten. Our danger also, as if it had never been. But in the Lord I beseech you, let us awake again, look upon Jacob here what he cloth, and every man and woman follow his example. Build God an altar, not in earth with lime and stone, but in your heart of most kind and thankful remembrance for all His mercies to the land, to our dread sovereign, to ourselves, our souls and bodies, to our wives and children, to our neighbours and friends, and infinite ways that we cannot name. Bless His majesty for them, and let not the remembrance die, till you die yourself. A thankful heart is all that the Lord seeketh, and it is all that indeed we can do to Him. (Bp. Babington.). Genesis 34:1-5 Dinah the daughter of Leah . . . went out to see Dinah’ s inglorious march I. SHE CAME. II. SHE SAW. III. SHE WAS . (J. Henry Burn, B. D.)Dinah’ s dishonour I. THAT THERE IS GREAT DANGER IN A VAIN OF SEEING THE WORLD. Dinah was curious to know the ways and customs of the surrounding people. This led to a careless intimacy, which ended in accomplishing her ruin. She ought not to have wandered beyond parental control and supervision, nor disregarded the duty of separation from an idolatrous people, and their manners and habits. “ Evil communications corrupt good manners.” The inhabitants of that country were to the family of Jacob what the present world is to the Christian. It is dangerous to the interests of the soul to indulge in the vain curiosity of knowing the evil ways of the world. What is called “ seeing life” may prove, in many cases, to be but tasting death. Familiarity blunts the sense of things sinful, and increases the danger of temptation. II. THAT SOME OF VIRTUE MAY REMAIN IN THOSE TO THE WORST SOCIAL VICES. Shechem, we are told, “ loved the damsel, and spake kindly unto the damsel.” He was willing to make honourable amends, as far as could be, by an offer of marriage. In this he was generous and noble, for lust commonly ends in loathing. Amnon abhors Tamar as before he loved her. But this man desires to cover his fault by marriage, and promises low and fidelity. He had many of the vices of the great and powerful, but was not without some remains of virtue. The conduct of this heathen man is a rebuke to many who dwell in Christian lands. III. THAT MAY FALL TO THE LOT OF GOOD MEN. Jacob now suffered one of the most dreadful calamities that can fall upon a household--the disgrace and ruin of his daughter. When he heard of it he “ held his peace,” as if stunned by the blow (Genesis 34:5). (T. H. Leale.)Dinah’ s curiosity As her mother Leah, so she hath a fault in her eyes, which was curiosity. She will needs see, and be seen; and whilst she doth vainly see, she is seen lustfully. It is not enough for us to look to our own thoughts, except we beware of the provocations of others. If we once wander out of the lists that God hath set us in our callings, there is nothing but danger. Her eyes were guilty of the temptation; only to see is an insufficient r arrant to draw us into places of spiritual hazard. If Shechem had seen her busy at home, his love had been free from outrage; now the lightness of her presence gave encouragement to his inordinate desires. Immodesty of behaviour makes way to lust, and gives life unto wicked hopes. (Bishop Hall.)The eyes a source of danger By those windows of the eyes and ears sin and death often enter. See to the cinque ports if ye would keep out the enemy. Shut up the five windows if ye would have the house, the heart, full of light, saith the Arabian proverb. (J. Trapp.)Lessons 1. Sad occurrences may be ordered to saints while they sit by God’ s altar. Worship is not without trial. 2. Religious care of God misplaced doth not exempt parents and children from sad temptations. Jacob worshipped by Shalem, not at Bethel. 3. Mothers’ sins Providence may hit in daughters’ miscarriages. 4. The children of saints, and specially daughters, may be occasion of great affliction to parents. 5. Wilfulness and wantonness urge on young souls to their own mischief, and grief of parents. 6. Unruly appetites to know the fashions and vain courses of others bring many souls into grievous snares. 7. Vain sights and spectacles in revels and wanton garbs may occasion loss of purity (Genesis 34:1). (G. Hughes, B. D.)Lessons 1. Great men’ s children are not usually the best; but vile and debauched. So Shechem the son of a prince. 2. Sons of great men are apt to think they may sin by authority; being not restrained. 3. It is a dangerous thing for an innocent damsel to come under the eye of lascivious men. 4. Lustful sight of beauty moveth hearts to take hold of opportunities to enjoy 2:5. Lust holds fast of its prey, will certainly close with it, humble, and afflict it (Genesis 2:2). 6. Lust layeth out the very soul of man upon its prey desired. 7. Unclean love is the usual fruit of violent and injurious lust. 8. Lust will speak to the heart of any whom it may tempt unto unclean enjoyment (Genesis 2:3). 9. Brutish lust cannot deny the parents’ right in ordering children unto marriage. 10. Lust itself will desire God’ s ordinance of marriage for its own vile ends (Genesis 2:4). (G. Hughes, B. D.)Lessons 1. Sad tidings of children’ s miscarriages and miseries may be brought to gracious parents. 2. Reports and hearing of evil, especially in dear children, strikes deep, through ears, to the hearts of parents. 3. Shechem’ s violence upon Dinah, or of wicked me-, upon the daughters of the Church, is very sad. 4. Such evils may befall relations while they are honestly employed, and think not of it. 5. Silence in grieving, considering, and bearing such providences, becometh saints. 6. Silence of grieved spirits may well be broken off, when such are present whom they may consult for ease (Genesis 34:5). (G. Hughes, B. D.)Dinah’ s fall It is a startling announcement; but it contains nothing more than might have been expected. Poor girl, a moth fluttering about a flame! A foolish fish nibbling at the bait! Was she lonely, being the only girl? Did she want to show off some piece of jewellery or dress? Did she long for more admiration, or fascinating society, than she could find at home? Was there a secret drawing to the young men of the place? She went along a path that seemed to her girlish fancy ever so much more attractive than the dull routine of home. She took no heed of the warnings that may have been addressed to her. And it all ended--as it has ended in thousands of cases since--in misery, ruin, and unutterable disgrace. She was kindly received. The world will always give a hearty welcome to those who bear a Christian name. Perhaps there is a sense of relief in feeling that it cannot be so bad after all, since Christians do not hesitate to take part with it. The welcome and “ well-done” of worldly men should always put us on our guard. “ What evil thing have I done,” said s shrewd observer, “ that yonder worldling speaks so well of me?” She fascinated the young prince, and fell. It is the old, old story, which is ever new. On the one hand-rank, and wealth, and unbridled appetite; on the other--beauty, weakness, and dallying with temptation. But to whom was her fall due? To Shechem? Yes. To herself? Yes. But also to Jacob. He must for ever reproach himself for his daughter’ s murdered innocence. But of what use were his reproaches, when the deed was done; and the honour of his house was gone; and his name stank among the inhabitants of the land?. Would that some Christian parents, reading these words, might take warning as to the end of a pathway:on which they are encouraging their children to tread! To stay now may save them tears of blood, and years of fruitless agony. (F. B.Meyer, B. A.)Caution to young people It is natural to suppose that the younger branches of the family, hearing everything that was going on among the youth of the place, would think it hard if they must not go amongst them. Whether the sons formed acquaintances among the Shechemites, we know not; but Dinah on a certain occasion must needs “ go out to see the daughters of the land.” She wished no doubt to be acquainted with them, to see and be seen of them, and to do as they did. It might not be to a ball, nor a card party; but I presume it was to some merrymaking of this kind: and though the daughters of the land were her professed companions, yet the sons of the land must have assembled with them, else how came Shechem there? Young people, if you have any regard for your parents, or for yourselves, beware of such parties! The consequence was what might have been expected. Shechem was the son of the “ prince of the country,” and men of rank and opulence are apt to think themselves entitled to do anything which their inclinations prompt them to. The young woman was inexperienced, and unused to company of this kind; she therefore fell an easy prey to the seducer. But could Dinah have gone without the consent or connivance of her parents, at least one of them? We should think she could not. I fear Leah was not clear in this matter. (A. Fuller.)Caution to parents If Jacob had not settled at Shechem, Dinah would not have been dishonoured, and the violence of his sons would not have been exhibited. We constantly see Christians getting into deep sorrow and trouble through their own unfaithfulness; and then, instead of judging themselves, they begin to look at circumstances, and to cast upon them the blame. Hew often do we see Christian parents, for instance, in keen anguish of soul about the wildness, unsubduedness, and worldliness of their children; and, all the while, they have mainly to blame themselves for not walking faithfully before God in reference to their family. Thus was it with Jacob. He was on low moral ground at Shechem; and, inasmuch as he lacked that refined sensibility which would have led him to detect the low ground, God, in very faithfulness, used his circumstances to chastise him. “ God is not mocked, for whatsoever a man soweth that shall he also reap.” This is a principle flowing out of God’ s moral government-a principle, from the application of which none can possibly escape; and it is a positive mercy to the children of God that they are obliged to reap the fruits of their errors. It is a mercy to be taught, in any way, the bitterness of departing from, or stopping short of, the living God. We must learn that this is not our rest; for, blessed be God, He would not give us a polluted rest. He would ever have us resting in and with Himself. (C. H. M.)Dinah Inferences hence are various. 1. The most pious and faithful families may have most fearful mischiefs befall them, as Jacob’ s had here and elsewhere, and David’ s many afterwards. The worst miscarriages, through Satan’ s malice, may happen in the best families. 2. The second inference is, such foul miscarriages fall not out in such godly families but usually there is some sin or other therein, which justly vindicates God’ s righteousness in permitting such severe judgments to befall them. And it is apparent too in Jacob’ s case, when this first miscarriage in his house came upon him. It was now some seven or eight years since the Lord brought him back from Haran or Padanaram, yet had he not all this time thought of paying that vow which he made to God when he was going thither (Genesis 28:20, &c.) 3. The third inference is, all needless gaddings abroad are of dangerous consequence to young people, who are unfit to be wholly at their own finding; especially the weaker sex, which may prove strong enough to provoke, but over-weak to resist a temptation. 4. The fourth inference is, if this mischievous miscarriage happened to Jacob’ s house through the indulgence of the mother in too much cockering her dear and only daughter, this sounds a loud alarm to all over-fond mothers, whose over-strong affections will probably bring over-strong afflictions. And where they do love too much, they may possibly grieve too much; as Leah here, who might read her sin writ upon her punishment. (C. Ness.)Dinah Not without reason had Dinah been mentioned previously among the children of Leah (Genesis 30:21); she was intended to be the first cause of her father’ s sorrow. An interval of six or eight years elapsed between the departure from Mesopotamia and the event here narrated; Dinah had become a blooming maiden; she had reached that age when Oriental virgins attain the full charm of their beauty. During that tong sojourn in Shechem, she formed friendships with the daughters of the natives, and had entered with them into social intercourse. Was this conduct culpable? Was it an offence deserving punishment? It almost appears that it was regarded as such; for she became both an object of violence and the cause of massacre; and, in Biblical history, there exists no misfortune without corresponding guilt. Dinah had preserved in her mind the vocation of her family; she did not comprehend that a perfect separation was indispensable from idolatrous tribes, whose moral reformation could not be expected, whose pernicious example could only infect the Hebrews, and whose doom was sealed on account of their iniquity. She paid the full penalty of her carelessness. She suffered the fate which Sarah and Rebekah encountered in the land of Pharaoh and of Abimelech; she was seen and taken by the son of the prince; but no angel guarded her innocence; no Divine vision shielded her from disgrace; and she fell a victim to Shechem’ s passion. She did not require that immediate protection which her ancestors had enjoyed; she was a maiden, no wife; her father possessed a piece of land within which he was safe; and she belonged to a numerous family well capable of defending their rights. But Shechem was neither licentious nor frivolous; though he had been ensnared by passion, his heart was not debased, and he was ready to make the only reparation which the circumstances permitted; he loved Dinah; his soul clung to her, and he spoke to her heart; he endeavoured to secure her affection, and wished to make her his legitimate wife; he therefore asked his father to treat for him, and to solicit the consent of her family. (M. M.Kalisch, Ph. D.) Genesis 34:6-31 They slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’ s house The punishment of Dinah’ s dishonour I. IT WAS BY A FEELING OF AGAINST THE DOER OF A GROSS MORAL WRONG. II. IT WAS A SIN. 1. Unjust and cruel. The punishment was far in excess of the fault, and the innocent were made to suffer with the guilty. 2. IT was committed under the hypocritical pretence of religion. 3. It was perilous to the true interests of the kingdom of God (Genesis 34:30). (T. H.Leale.)Sinful policy The execution of this project was marked-- 1. By the vilest hypocrisy. They pretended to have scruples of conscience about connecting themselves with persons who were uncircumcised. 2. By the grossest profaneness. They knew that if the Shechemites were persuaded to submit to circumcision it would be a mere form, leaving them as to their relation to God just where they were before. They propose that the males should receive the seal of God’ s holy covenant, not in order to obtain any spiritual benefit, but solely with a view to carnal gratification. 3. It was conceived in the spirit of the most savage cruelty. What amazing depravity does it argue, first to form such a horrid purpose, and then to cover it with the cloak of religion. (W. Bush.)Sin begets sin Alas, how one sin leads to another, and like flames of fire, spreads desolation in every direction! Dissipation leads to seduction; seduction produces wrath; wrath thirsts for revenge; the thirst of revenge has recourse to treachery; treachery issues in murder; and murder is followed by lawless depredation! Were we to trace the history of illicit commerce between the sexes, we should find it, more perhaps than any other sin, terminating in blood. We may read this warning truth not only in the life of David and his family, but in what is constantly occurring in our own times. The murder of the innocent offspring by the hand of the mother, or of the mother by the hand of the seducer; or of the seducer by the hand of a brother, or a supplanted rival--are events which too frequently fail under our notice. Nor is this all, even in the present world. Murder seldom escapes detection: a public execution therefore may be expected to close the tragical process! (A. Fuller.)Lessons 1. Sad news of misery on relations calling for help may take men off from their employments. 2. Grief is a duty for evil done to, or by, any of our relations. 3. Anger against sin committed is but due, if it be expressed orderly. 4. Men, though in the Church, are apt to be transported in wrath beyond bounds. 5. Uncleanness acted is the greatest folly that can be expressed Proverbs 7:22). 6. Pollution of any members in the Church of God is an aggravated folly. 7. Jacob’ s daughter to be defiled; it is a sad and grievous reproach. 8. The law of God expressly forbids such unclean actings. Therefore are they exceeding sinful in the Church (verse 7). (G. Hughes, B. D.)Lessons 1. Sinful indulgent parents cover the foul enormities of rebellious children with fair pretences. 2. Wicked offenders love to be silent as to the confession of their villanies. 3. Lustful love is given out with the very soul, and may continue after violence done, the object abiding. 4. Injurious, violent men may entreat compliance with the afflicted and oppressed ones. 5. Marriage may be desired by wicked adulterers to hide their uncleanness (Genesis 34:8). 6. General overtures of kindness may be made by wicked men of power for their special ends. 7. The world have desired affinity with the Church of God upon design (Genesis 34:9). 8. Worldly powers may court the pilgrim Church to sit down with them for their own advantage. 9. Territories of princes are opened to the sons of the Church to engage them to evil. 10. Free trade, commerce, and possessions, are the baits wherewith worldly powers allure God’ s servants unto their lusts. 11. Kingdoms and all will lust, part with all, to enjoy its pleasure (Genesis 34:10). So Herod (Mark 6:22-23). (G. Hughes, B. D.)Lessons 1. Lustful men may crouch to such as they have offended to get favour from them. 2. Lust is willing to buy out favour where it hath provoked (Genesis 34:11). 3. Lust maketh men profuse and prodigal to have their pleasure, though to their own undoing. 4. Lustful creatures would buy out their offences, though not confess or bemoan them. 5. Lust agreeth to give men their demands that it may enjoy its own. 6. Lust acquiesceth only in the enjoyment of its desired evil (Genesis 34:12). (G. Hughes, B. D.)Lessons 1. Overflowing sorrows may cause wise and good fathers to entrust young children too much with great affairs. 2. Management of such great affairs wants good success usually, because acted by such hands. 3. Brethren under fathers may have a right as to disposing their sisters, wherein they may give counsel. 4. The sons of Jacob may be guileful, though he be plain. 5. Corruption and thoughts of revenge may move the sons of the Church to deal deceitfully (Genesis 34:13). 6. The children of the Church cannot do justly what God forbids them. 7. It is unlawful for Church members to mingle themselves in marriages with God’ s enemies (1 Corinthians 7:39). 8. It is a reproach unto the Church to act contrary to God’ s ordinances. 9. The sons of the Church may urge God’ s truths to wicked purposes (Genesis 34:14). 10. Visible professors in the Church may wickedly offer God’ s sacraments to be vilified by men. 11. Church-members may possibly err in annexing God’ s seals to men’ s covenants. 12. Hypocrisy makes religion a cloak to iniquity. 13. Foolish men may consent to what God forbids for their wicked ends (Genesis 34:15). 14. Marriages between the Church and God’ s enemies hypocrites may admit upon design. 15. Wickedness may persuade men of the Church to become one people with the world (Genesis 34:16). 16. Hypocrisy seems resolute to take its course where its conditions are refused. 17. Subtilty suggests men’ s denials and departure to make adversaries follow after them (Genesis 34:17). (G. Hughes, B. D.)Lessons 1. Sinful lust maketh like father like son. 2. Lust is pleased with the hardest terms for self-enjoyment. 3. Lust makes men yield to their own ruin without deliberation. The greatest evil seemeth good (Genesis 34:18). (G. Hughes, B. D.)Lessons 1. Childish fools hasten to the stocks and slaughter, and consider it not. 2. Lust needs no spurs, but hastes all it may to enjoy its pleasure. 3. Lust made honourable in persons, becomes most exemplary to lead others into the snare (Genesis 34:19). (G. Hughes, B. D.)Lessons 1. Lustful rulers bring all under them into evils with themselves. 2. Judicatures, or gates of cities, are perverted and seduced by wicked rulers; they are made places to plead for lust. 3. Evil rulers use their tongues and speeches to deceive their people (Genesis 34:20). 4. Lust will commend any by whom it may be gratified, though it find the contrary. 5. Self-seeking princes will persuade people to anything for their own ends. 6. Wicked powers pretend lawful affinity to be made when they aim at sinful lust (Genesis 34:21). 7. Lustful rulers do not only submit to hard conditions themselves, but press them on their people. 8. Lust is content to symbolize in the hardest duty external of religion, to enjoy its desire. 9. Lust desires to unite with any people who gratify its desires (Genesis 34:22). 10. Pretence of gain, and spoil, and advantage, is a fit bait to bring seduced souls to consent to lust. 11. Rulers in sin will never leave until they bring their people to consent with them to evil (Genesis 34:23). (G. Hughes, B. D.)Lessons 1. Wicked people easily yield to wicked rulers to gratify their lusts. 2. It is usual for all to follow the example of rulers to sin. 3. Universal consent in evil is permitted where universal destruction is intended (Genesis 34:24). (G. Hughes, B. D.)Lessons 1. Treachery and cruelty watch their season exactly to effect their designs. 2. Guileful cruelty hath its method first to weaken men and then to kill them. 3. Anger and revenge ordered under Providence may make two prevail against thousands. 4. Corrupt nature meditates revenge to vindicate injury done unto relations. 5. Reverge goeth armed with instruments of cruelty to execute its designs. 6. Cruelty, uncontrolled by God, goeth out with security and confidence to ruin cities. 7. Bloody revenge spareth none that either have provoked, or may resist it. 8. God sometimes suffers ruin to befall subjects when they comply with rulers’ sins (Genesis 34:25). 9. Exemplary destruction for rapes God orders upon father and son, sometimes even by wicked hands. 10. Ordinances of God abused to men’ s base ends, are made means to their own destruction. 11. Revenge is not quiet until it obtain its mark and carry back its desire (Genesis 34:26). 12. A few revengeful spirits are apt to gather many unto them. 13. Bloody minds are covetous as cruel, set upon spoil. 14. Injury and provocation is usually urged by oppressing spoilers as just ground for their actings (Genesis 34:27). 15. Rapine of goods God sometimes orders to avenge ravishing of innocents. 16. Unsatiable is covetous revenge when it comes to spoil at its will (Genesis 34:28). 17. Revenge spareth neither sex nor age under its power. 18. Wealth within doors, as without the sword, takes up when it hath commission (Genesis 34:29). (G. Hughes, B. D.)Lessons 1. Gracious parents are justly angry with the sins of ungracious children, and should express it. 2. The chiefest leaders into sin should chiefly be set upon in angry reproof. 3. Sins of wicked children cannot but trouble and vex the spirits of gracious parents. 4. Horrid enormities of sons may bring all vexation and trouble upon parents. 5. Sin, wherever it is, makes an ill savour, a filthy stink. 6. Children’ s sins often make their parents stink in the nostrils of men. 7. Notorious crimes in the members of the Church make the best of men stink in the world. 8. Guilt in persons, families, and Church, giveth just cause to fear dangers from God’ s hand. 9. Little strength in the arm of flesh is an occasion of fear to saints in respect of great enemies. 10. The combination of the wicked against the Church, provoked by its members, is a just ground for fear. 11. The strokes of the wicked unto death may be terrible unto God’ s servants. 12. Destruction, usually sought by the wicked to the whole Church, may terrify the members of it. 13. Fear of danger may arise, under the promise of God’ s protection, when souls obey not God (Genesis 34:30). 14. Outrageous spirits, though sons, regard not the honour of parents or God in their returns and replies to them. 15. Revenge seeks to justify outrage by pretence of sin, though men are not called to it. 16. Stupration of innocents hath exemplary returns of judgment from God. 17. Crimes of Church members are recorded for the Church’ s instruction (Genesis 34:31). (G. Hughes, B. D.)The second mischief and miscarriage in Jacob’ s house was the massacre made upon the city Shechem, wherein Dinah had been deflowered, by his two sons, Simeon and Levi. This followed the first mischief, as the effect doth the cause, and as the thread doth the needle. This punishment is-- 1. Projected. 2. Prosecuted. 3. Executed. (1) For this intolerable affront done to this honourable family, wherein are considerable (2) The inducement to; and (3) the opportunity for some revenge. (a) The inducement was twofold. (b) Jacob’ s silence (Genesis 34:5). (C. Ness.)Marrying unbelievers The Rev. S. Kilpin, of Exeter, had witnessed the awful consequences produced in the Church of Christ, and in families from those who professed to be the disciples of Jesus, forming marriages contrary to the command--“ Be not unequally yoked with unbelievers,” “ only in the Lord,” &c. As he never shunned to declare the whole counsel of God, this subject was presented to his congregation. The next day, a gentleman, whose name or residence he never knew, called to thank him for the discourse, adding that his state of mind, when he entered Exeter, was most distressing, as he was on the very point of complying with a dreadful temptation which would have embittered his future life. He had been a disciple of Christ, was anxious to consecrate his life to the service of his adorable Muster, and had sought a helpmate to strengthen his hands in serving God. A lady, whom he deemed pious, had accepted his addresses; but, when every customary arrangement was made, she had dishonourably discarded him. His mind was so exceedingly wounded and disgusted, that he had determined to choose a wife who made no profession of religion, and had fixed on another object for his addresses, with every prospect of success, although he had not as yet mentioned his intention to her. He added, “ But the providence of God led me, an entire stranger in this city, to your meeting-house. You may suppose that your subject arrested my attention. You appeared to be acquainted with every feeling of my soul. I saw my danger, and perceived the temptation, and the certain ruin of my peace, if the dreadful snare had not been broken. You, sir, under God, have been my deliverer. By the next Sabbath I should have been bound in honour to an enemy of that Jesus whom I adore; for although she is moral and externally correct, yet she knows the Saviour only in name. I could not leave the city in peace until I had sought to make this communication.” They unitedly addressed Him who can deliver, and does deliver His people. Thus, while part of his congregation thought it an unfit subject for the pulpit, at least one person received it as a message from God, by whom it was no doubt sent. (Moral and Religious Anecdotes.). Genesis 35:1-15 God said unto Jacob, Arise, go up to Bethel, and dwell there Jacob’ s second journey to Bethel I. IT WAS AT THE CALL OF GOD. II. IT WAS IN THE SPIRIT OF AND . III. IT WAS BY THE DIVINE . IV. IT WAS BY . 1. The old promises were renewed. 2. He has increased knowledge of God. 3. His religious character is purified and raised. (T. H. Leale.)The second journey of Jacob to Bethel I. OF EARLY . 1. Respecting this pilgrimage to Bethel, observe, first, that it was done by Divine direction--“ God said to Jacob, Arise, go up to Bethel.” Let us not imagine that a voice spoke articulately. There were simple modes of thinking in those days; men had not learnt to philosophize on their mental operations. They strongly felt an impulse within them. They knew that it was a higher one, and in the simple poetry of thought they said, “ God is speaking.” The voice that spoke to Jacob was the voice within him, the voice of conscience--the same voice that speaks to us. 2. Observe, secondly, Jacob’ s preparation for this act of remembrance. He puts away the strange gods from his household. 3. The third thing we mark here is the consecration of the place (Genesis 35:1). It is not in reference to God, but for a help to our own feelings that we consecrate certain spots of earth and buildings. There are sacred places, not sacred for their own sake, but sacred to us. Where we have loved and lost, where we have gained new light and life, the church where our forefathers worshipped, the place where we first knew God--these are by instinct hallowed. Hence we are told that God met Jacob in Bethel; not that He came down from another place, for He is everywhere, but that Jacob experienced a feeling of awe, a feeling that God was then specially near to him. In this meeting of Jacob with God, there are two facts to observe. (1) The first is that since he was last at Bethel he had increased in the knowledge of God. He knew Him then only as God, now he knows Him as the God Almighty (Genesis 35:11). This is but a type of our own life; our knowledge of God must always be progressive. (2) Another thing we perceive, that in these twenty years there had been a growth in his personal religion. Once it had been but a selfish religion--he adopted a system of barter with God; if God will give me bread to eat and raiment to put on, then shall God be my God (chap. 29.). Now there is a higher step, it is gratitude; God has done it, and now God shall be his God (Genesis 35:3)--a higher motive, but not the highest; he has yet to learn to serve Him, not in happiness, but in misery; to serve Him in trial, because He is God, and to learn to say simply and believingly, “ Thy will be done.” II. THE OF HIS . 1. The first of these was one not so keenly felt--the death of Deborah, Rebekah’ s nurse. He buried her at Bethel, under an oak (Genesis 35:8), and the story gives us an interesting view of the ancient relation between master and servant. 2. But Jacob’ s second blow was of a different kind--Rachel dies, his early and youthful passion, his beloved wife, the only one whom, with all his strength of affection, Jacob loved, and whose children were dearer for her sake to him than all the others. Even his father and fondly indulgent self-sacrificing mother he seems to have regarded with coldness. From this moment he becomes a mourner for the rest of his life; and yet we can see the infinite good of this. Jacob was a selfish, comfort-loving man; these sorrows drew him out of himself to think of something higher. 3. The last blow was the death of Isaac. (F. W. Robertson, M. A.)Jacob’ s return to Bethel I. GOD REMINDS OF HIS . “ God, that appeared to thee,” &c. 1. An incident of the past brought to mind. 2. The place of future dwelling indicated. 3. Continual worship required for continued favours. The altar should not be absent from the home. II. THE ’ S WILL OBEYED (Genesis 35:2-3). 1. An immediate response. “ Then.” 2. A proposal for preparation. “ Put away” --wrong thoughts, desires, purposes, practices. 3. A summons to Divine service. Self-devotion first, then concern for all whom we can influence. III. THE ’ S . 1. He declared God’ s supremacy. 2. He owned God’ s kindness. 3. He realized God’ s presence. (M. Braithwaite.)Lessons from the life of Jacob I. EVERY HISTORY HAS ITS SPECIAL PLACES, WHERE MEMORY LOVES TO LINGER, AND WHERE POWER . II. SPECIAL MERCIES DEMAND SPECIAL . III. THE TEXT MAY BE APPLIED TO A DEVOUT OF THE TIME AND OF OUR EARLY LIFE. 1. Diligence in searching the Scriptures. 2. Fervour of private prayer and devotion. 3. Careful cultivation of the public means of grace. 4. Ardour of Christian zeal and work. The strong man grows stronger by exercise, so the robust Christian is always an active one. IV. BETHEL WAS THE SCENE OF “ VOWS” WHICH HAD BEEN AND . Prosperity has turned more heads than Jacob’ s. V. “ DWELL THERE.” A picture of a man of activity and business retiring to spend the leisure of age amidst the contemplations of religion and the memories of its power. (G. Deane, B. Sc.)Jacob sent to Bethel I. GOD’ S COMMAND TO WORSHIP. 1. This intimates that God places man in the most favourable circumstances to obey His commandments. 2. It intimates the employment of man’ s highest and noblest faculties. 3. It implies the necessity of having the consciousness of God’ s presence. 4. It suggests the spirit of entire dependence upon God. II. THE TO OBEY THIS COMMAND. 1. A willing heart. 2. A determination to have all obstacles removed. 3. A sincere love for the pure. III. THE RESULT OF A SPIRIT. 1. A manifestation of Divine power. 2. Safety in the midst of foes. (Homilist.)Forgetfulness of God’ s goodness I. HERE IS A TO JACOB’ S PAST OF JEHOVAH’ S . “ The God that appeared to thee.” 1. His fleeing from the wrath of an enraged brother. 2. The manifestation of God to him as his Friend. 3. His consecration of himself to God. II. HERE IS A CALL FOR TO GOD FOR HIS PAST . “ Arise, and go to Bethel.” 1. God was peculiarly kind to Jacob. He had given him more than he asked--two wives, ten children, and large possessions (chaps. 29., 30., 31.). 2. God had subdued the anger of his brother, even though Esau had kept it up twenty years. 3. Jacob returned to his own country, but forgot his vow. He settles down for eight years before he visits Bethel, and not then until visited by a domestic affliction, and God thereby reminded him of his neglected duties; then he and his household went up to Bethel, and paid his vows, and had a renewed instance of God’ s favour. III. HERE LEARN A LESSON OF TO THE GOD OF ALL YOUR MERCIES. For this is recorded for that purpose. 1. How many mercies have you to be thankful for! Not only common, but special mercies. 2. Many a place has been a Bethel to the Christian’ s soul. 3. Think of your vows and resolutions, and carry them out, and you will have renewed seasons of enjoyment, and fresh instances of the Divine favour. (The Evangelical Preacher.)The forgotten vow I. THE VOW MADE. II. THE VOW . A common occurrence. III. THE VOW CALLED TO . 1. The Lord is never at a loss for means in order that His ends may be gained. 2. Mark the way in which He acts here. (1) First a gentle hint--“ Arise, go to Bethel.” (2) Then the command, “ and make there an altar.” 3. Has not the Lord brought your vows to your remembrance? (1) Failure. (2) Sickness. (3) Conscience. IV. THE VOW PAID. Lessons 1. How soon the influences of the most impressive scenes may pass away. 2. God’ s forbearance when the performing of the vow is so long delayed. 3. By acting rightly ourselves, we influence others. 4. Bethel was to Jacob the house of God, and he went there. So it is right for you, in a particular place and in a marked manner, to perform your vow. (A. F. Barfield.)Jacob returning to Bethel I. JACOB WAS NOW IN A STATE OF MIND, AND YET A VERY COMMON ONE. 1. Forgotten mercies. 2. Forgotten vows. II. Let us look now at THE COMMAND GIVEN TO JACOB IN HIS . 1. The Lord remembers our promises and vows. 2. The Lord often reminds His people of their forgotten mercies and vows. He did so in this case again and again. III. We come now to our third point--THE THE TO THE DIVINE COMMAND. 1. Here is something to surprise us. There were strange gods, we find, in the house of Jacob at this time; yes, idols in the house of almost the only man in the world who worshipped the true God; and he knew they were there, and tolerated them. Well may we ask, how was this? We must go back for an answer. The Rachel whom he so tenderly loved, and for whom he had so patiently waited and laboured, was an amiable and affectionate woman; but she wanted one thing, and that one thing was a decided love for the Lord God of Israel. She had been brought up in an idolatrous country, and she herself was half an idolater. Accordingly, when he married her, he introduced a worshipper of false gods into his house; she had her secret idols, and she brought them with her. Here began, perhaps, Jacob’ s own forgetfulness of God, and here undoubtedly began much of the ungodliness and wretchedness of his children. Shall I say that we may learn here the vast importance of the connections which we form in the days of our youth? that there is a loud warning given here to the pious young never to let their affections wind round one who does not plainly and decidedly love the Lord? to let the heart break rather than give the heart to an idolater? I had rather speak to men like this patriarch, men who have households, children, and servants. I would say to them, Dear brethren, look through your houses” and ask, “ Are there no idols here? Is there nothing here that takes God’ s place in our hearts or our children’ s? Is there nothing here that is opposed to God’ s will and law, and tends to God’ s dishonour?” Bad books, bad company, dangerous amusements, practices which the world does not condemn nor even some of those who profess to live above the world, but such as will not bear the trial of Scripture for one moment, such as you would see the evil of in a moment did they not in some way or other fall in with your taste or interest--these are all idols; these will lead to irreligion and ungodliness in your houses: these will bring down on you God’ s displeasure and judgments. Mischief will rise up in your families from these things, and through your families God will smite you for them. 2. There is something also here to instruct us. It is the promptitude and decision of the patriarch’ s obedience. (J. Bradley, M. A.)A call to religious observances I. JACOB CALLED TO SERIOUS . Bethel was forgotten. How often is it forgotten by us! Time wears out the impressions of mercies received. Afflictions come upon us, public calamities, and the approach even of pestilence; we are alarmed and distracted, but we never think of our vow, and of raising our altar, and beginning a thorough, speedy downright conversion to God as the God of mercies. Brethren, we should often turn back the book of our lives. We are fond of reading many books, but no book would be so profitable as the book of our past history. II. THE PROMPT TO THE DIVINE WHICH JACOB . The pious man, the conscientious master of a house, loses no time when Providence concurs with his own conviction of duty, in rousing him to religion, and in reminding him of his past neglects and family derelictions; and, therefore, we find Jacob addressing his household, and all that were with him, thus: “ Put away the strange gods,” &c. 1. Jacob addresses his household as one who well knew that he was answerable to God for it. 2. He exhorts them to put away the strange gods that were among them. Alas! idols will enter the best family, in spite of Jacob, because they are the creatures of the human heart, and they regard not Jacob’ s prohibition. Therefore, when providences are moving, when conscience is awakened, when every heart trembles, then Jacob must say to his family--and every head of a family, every master, every parent, must say unto his household--“ Put away the strange gods that are among you.” For whatever takesthe place in our heart of the Lord God, is a strange god and an idol; whatever takes the place of God’ s name is an idol; whatever takes the place of God’ s revelation, God’ s truth, is an idol. A strange god! “ Covetousness, which is idolatry.” A strange god! The world is the strange god of the worldly-minded. Talents, beauty of person, dress, pleasure, are the strange gods of the young. 3. But besides putting away their strange gods, Jacob called his family to purity of heart. “ Be clean, and change your garments.” 4. Family prayer. The preceding led up to this. (1) Scriptural exhortations to this duty. (2) But, further, family prayer comes under the promise, “ Where two or three are met together in My name, there am I in the midst of them.” (3) The third argument is, the example of the saints in every age. (4) But the fourth argument is, that family prayer, like social, rests on the nature of man. We are destined to live in society, and are bound together by mutual wants and sympathies; and, therefore, man’ s religion, like his nature, must be social. (5) Once more, the duties of the head of a household towards his family cannot be discharged without its observance. You wish to train up your children in the fear of the Lord; but is it possible to do so while you neglect to afford them an example of what you wish them to practice. (D. Wilson, M. A.)At Bethel again I. THY FROM GOD. How common a fault it is, to put off some religions duty to what we think a more convenient season! Then, oftentimes, God reminds us by some affliction--some loss--some calamity--of our want of earnestness, and bids us do what we had long left undone in His service. II. THE OF JACOB’ S . 1. The strange gods were to be given up and put away. 2. They were, moreover, to cleanse themselves and to change their clothes. Outward signs of inward consecration and cleansing. III. THE OF JACOB’ S VOW. IV. THE RENEWAL OF GOD’ S PROMISE. 1. God reminds Jacob of his recent change of name. 2. God reminds Jacob of His own Almighty power. 3. God renews the Abrahamic promise in its threefold form of-- (1). An on reaching blessing; (2) A promised numerous seed; (3)A promised possession of the land. (W. S. Smith, B. D.)Family reformation; or, Jacob’ s second visit to Bethel There are critical times in mast families; times when much decision of character will be needed on the part of the father to guide things aright. Even the heathen outside began to smell the ill savour of Jacob’ s disorganized family, and the one alternative was--mend or end. If you notice, Jacob himself was in a bad way. His business was to remain in Canaan a mere sojourner, dwelling in tents, not one of the people, but moving about among them, testifying that he looked for “ a city that hath foundations, whose builder and maker is God.” He expected to inherit the land, but, for the time being, he was to be a stranger and a sojourner, as his fathers Abraham and Isaac had been. Yet at Succoth we read that he built booths--scarcely houses, I suppose, but more than tents. It was a compromise, and a compromise is often worse than a direct and overt disobedience of command. He dares not erect a house, but he builds a booth and thus shows his desire for a settled life; and though it is not ours to judge the purchase of land at Shechem, still it looks in the same direction. Jacob is endeavouring to find a resting-place where Abraham and Isaac had none. I will not speak too positively, but the patriarch’ s acts look as if he desired to find a house for himself, where he might rest and be on familiar terms with the inhabitants of the land. Now the Lord his God would not have it so. Children of God cannot mix with the world without mischief. The world does hurt to us and we to it when once be begin to be of the world and like it. It is an ill-assorted match. Fire and water were never meant to be blended. The seed of the woman must not mix with the seed of the serpent. A stand must be made. Something behoves to be done, and Jacob must do it. The Lord comes in, and He speaks with Jacob, and since the good man’ s heart was sound towards God’ s statutes, the Lord had only to speak to him and he obeyed. He was pulled up short, and made to look at things, and set his house in order, and he did so with that resolution of character which comes out in Jacob when he is brought into a strait, but which at other times is not perceptible. I. First, then, WHAT WAS TO BE DONE? 1. The first thing to do was to make a decided move. God said to Jacob, “ Arise, go up to Bethel, and dwell there.” You must hasten away from Shechem, with its fertile plains, and make a mountain journey up to Bethel, and dwell there. You have been long enough near these Shechemites; mischief has come from your being so intimate with the world. You must cut a trench between yourselves and the associations you have formed, and you must go up to Bethel and remain there awhile. Every now and then we shall find it necessary to say to ourselves and to our family, “ We must come out from among worldlings, we must be separate. We are forming connections which are injurious to us, and we must snap the deceitful bonds.” 2. Now they must revive old memories. “ Go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.” A revival of old memories is often most useful to us, especially to revive the memory of our conversion. Then you must come back to your first hours of communion. Where you lost your joy you will find it, for it remains where you left it. Then go back mourning and sighing to Bethel, and pray that the old feelings may be revived in you. 3. But now, again, Jacob must keep an old vow. I do not quite remember how many years old that vow was, but I suppose some thirty or so; yet he had not kept it. Be very slow to make vows, brethren--very slow. They should be but very seldom presented, because all that you can do for God you are bound to do as it is; and a vow is often a superfluity of superstition. But if the vow be made, let it not wait beyond its time, and complain of thee to thy God. An old and forgotten vow will rot and breed most solemn discomfort to thy heart; at first it will gnaw at thy conscience, and if thy conscience at last grows hardened to it, others of thy powers will suffer the same petrifying process. Moreover, a vow forgotten will bring chastisement on thee, and perhaps the rod will fall upon thy family. 4. It appeared to Jacob, next, that if he was to fulfil his vow, it was necessary to reform his whole house; for he could not serve the Lord and worship other gods. He said to all that were with him--to his sons first, and then to his hired servants and the rest--“ Put away the strange gods that are among you.” Yes, it must come to that. If I am to get back to my old position with God I must break my idols. And then next he said, “ Be clean.” There was to be, I suppose, a general washing, indicative of purgation of character by going to God with repentance and seeking forgiveness. Jacob also said, “ Change your garments.” This was symbolic of an entire renewal of life, though I fear me they were not all renewed. At any rate this is what was symbolized by “ Change your garments.” Alas, it is easier to say this to our families than it is to get them to do it. And do we wonder? Since it is so much easier for ourselves to say than it is for ourselves to do. Yet, beloved, if your walk is to be close with God, if you are to commune with the God of Bethel, you must be cleansed. 5. Well, then, the next and last thing which they were to do was to celebrate special worship. “ Let us arise, and go up to Bethel, and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.” When we get wrong and feel that there must be a decided change, we must set apart special times of devotion. Family prayer is the nutriment of family piety, and woe to those who allow it to cease. I read the other day of parents who said they could not have family prayer, and one asked this question: “ If you knew that your children would be sick through the neglect of family prayer, would you not have it? If one child was smitten down with fever each morning that you neglected prayer, how then?” Oh, then they would have it. “ And if there was a law that you should be fined five shillings if you did not meet for prayer, would you find time for it?” Yes. “ And if there were five pounds given to all who had family prayer, would you not by some means arrange to have it?” Yes. And so the inquirer went on with many questions, and wound up with this: “ Then it is but an idle excuse when you, who profess to be servants of God, say that you have no time or opportunity for family prayer!” Should idle excuses rob God of His worship and our families of a blessing? Begin to pray in your families, and especially if things have gone wrong get them right by drawing near to God more distinctly. II. And now I come to my second point--WHAT IN THE DOING OF IT? Well, several things happened, and one or two of those were rather surprising. 1. The first was that all heartily entered into the reforming work. I am sure they did, because the fourth verse says, “ They gave unto Jacob all the strange gods which were in their hands” --all of them--“ and all their earrings which were in their ears.” He had not said anything about their earrings. Was there any hurt in their earrings? For a woman to wear an earring is not such a dreadful thing, is it? Perhaps not, but I suppose that these earrings were charms, and that they were used in certain incantations, and heathenish customs. Now, as soon as Jacob speaks they all give up their idols and their earrings. I like this. It is a blessed thing when a man of God takes a stand, and speaks, and finds that his family are all ready to follow. Perhaps it was the fear that was upon them just then, the fear of the nations round about which made them so obedient. I am not sure it was a work of grace; but still, as far as outward appearance went, there was a willing giving up of all that could have grieved the Lord. And you will sometimes be pleased, Christian friends, when things get wrong and you determine to set them right, to see how others will yield to your determination. You ought to take courage from this. 2. Another circumstance happened, namely, that protection was afforded him, immediate and complete. “ They journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.” “ When a man’ s ways please the Lord, He maketh even his enemies to be at peace with him” ; and now that Jacob has determined to set things right he walks unharmed. You do not know how much of personal trouble which you are now bearing will vanish as soon as you determine to stand out for God. You do not know how much of family difficulty that now covers you with dread will vanish when you yourself have feared the Lord, and have come forth decidedly and determinedly to do the right. 3. In the next place the vow was performed. They came to Bethel, and I can almost picture the grateful delight of Jacob as he looked upon those great stones among which he had lain him down to sleep, a lonely man. He thought of the past, rejoiced in the present, and hoped for the future, for now he had come to be with God and to draw near to Him. 4. But what else happened? Why, now there came a death and a funeral. Deborah, Rebekah’ s nurse, died. Her name means a bee. And we have had old nurses ourselves, have we not, who have been like busy bees in our household. The good nurse died when they seemed to want her most, but it was better for her to die then than that she should have departed when Dinah’ s shame and Simeon’ s crime had made the household dark. It was better that she should live to see them purged from idols and on the road to her old master Isaac, for then she would feel as if she could say, “ Now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation.” The moral of the incident is that the Lord may heat the fire all the more when He sees the refining process going on, and we must receive the further trial as a token of love and not of anger if He smites us heavily when we are honestly endeavouring to seek His face. III. Now we close with the third head, namely, WHAT THEREON. All this putting away of idols and going to Bethel--did anything come of it? Yes. 1. First, there was a new appearance of God. Read the ninth verse. “ And God appeared unto Jacob again, when he came out of Padan-aram, and blessed him” : this was a new appearance of God. It is worth while to have been purged and cleansed, and to have done anything to be favoured with one of those Divine visits in which we almost cry with Paul, “ Whether in the body or out of the body I cannot tell: God knoweth.” A clear view of God in Christ Jesus and a vivid sense of Jesus’ love is a sweet reward for broken idols and Bethel reformations. 2. The next thing that came of it was a confirmation to Jacob of his title of prince, which conferred a dignity on the whole family. For a father to be a prince ennobles all the clan. God now puts upon them another dignity and nobility which they had not known before, for a holy people are a noble people. You that live in God’ s presence are in the peerage of the skies. Such honour have all the saints who follow the Lord fully. God help us to keep close to Jesus, and enjoy daily communion with Him. 3. And then, next, there was given to Jacob and his family a vast promise, which was, in some degree, an enlargement of a promise made to Isaac and to Abraham before. “ I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins.” I do not remember anything said to Abraham about a company of nations, or about kings coming out of his loins, but out of the loins of Israel, a prince, princes may come. God puts upon His promise a certain freshness of vastness and infinity now that Jacob has drawn near to Him. Brethren, God will give us no new promise, but He will make the old promises look wondrously new. He will enlarge our vision so that we shall see what we never saw before. Have you ever had a painting which hung neglected in, some back room? Did it one day strike you that you would have it framed and brought into a good light? When you saw it properly hung on the wall did you not exclaim, “ Dear me! I never noticed that picture before. How wonderfully it has come out” ? And many and many a promise in God’ s Word will never be noticed by you till it is set in a new frame of experience. Then, when it is hung up before you, you will be lost in admiration of it. 4. I will not detain you except to say that you may also expect very familiar communion. Notice the thirteenth verse, “ God went up from him in the place where He talked with him.” Talked with him! Talked with him! It is such a familiar word. God talking with man. We say “ conversing” when we are speaking in a dignified manner; but “ talking!” Oh that blessed condescension of God when He speaks to us in the familiar tones of His great love in Christ Jesus. There is a way of converse with God which no tongue can explain: they only know it who have enjoyed it. (C. H.Spurgeon.)The revival 1. Observe, a season of prosperity is too frequently a season of religious decline. The religion of the Gospel, though it is a scheme of mercy, is a system of discipline. An undisturbed enjoyment of the goods of this world has, at the best, a sensualizing tendency. Now it is in these circumstances of repose--of gradual yielding to allowed indulgence--of lethargic sinking into spiritual self-complacency and inactivity, that men are apt to forget the vows of their distress, and, even within the sphere of their own influence and authority, to suffer sin around them without marking it with that holy indignation with which, at one time, it would have been reprobated and discountenanced. Without meaning to justify any thing decidedly wrong, the declining Christian, from the consciousness of his own listless and unprosperous state, and from a false application of the very principle of justice, deals more leniently with the faults of those around him than he would have done formerly, and remains silent when he ought to administer reproof. In the midst of comforts and indulgence we lose something of that holy jealousy, circumspection and activity, to which the heavy pressure of affliction and temptation had given birth. 2. But observe that God will not suffer His people to sink habitually into this state of spiritual sloth. He will, in His own time, deal strictly and retributively with the true Israel. We see this in the case of Jacob. Painful and humiliating as was the visitation to which he was exposed, yet the whole evil might easily be traced to one source. The disgrace of his daughter, the fraud and cruelty of his sons, the dishonour and danger of his whole family, and the stain brought upon the cause of God and truth, might be all fairly attributed to his incautious sojourning among an unenlightened and careless people, at a time when he should have hastened to Bethel for the performance of his vow. The more we are enabled to look into the history of individual Christians, the more we shall find that their respected afflictions are especially calculated to correct the prevailing evil of their characters; and that they may be traced to close connection with some of their prominent moral defects. The naturally proud man is frequently touched in the very core of his pride. The covetous man is often annoyed by worldly anxieties and losses. Still even the afflictions which are permitted to arise out of a Christian’ s errors have a merciful intention. Their specific object is the more ample sanctification of his soul and body. They are to work out for him “ the peaceable fruits of righteousness.” 3. But observe, that when God really calls a man to a review, and a cleansing of his ways, He makes him serious and in earnest. Any attempts at reformation which originate in merely human effort, are in their extent partial, and in their duration transitory. And it is indeed a beautiful sight when we see the soul of a sincere Christian thoroughly awakened by the dispensations of providence, and by the quickening power of the Spirit of grace, to renewed devotion and activity for God. When the command comes with power into the soul, “ Arise, and go up to Bethel,” then there is no more parleying, delaying, or excuse. The same spirit is shown in the conduct of Jacob. He appears at once to have been roused to aim strenuously at the revival of religion both in himself and his family; and he addresses himself without delay to the confession of his neglect, to the performance of his duty, and to a close inspection into the state of his household, that they also, in whatsoever thing they had sinned against the Lord, should be thoroughly reformed and corrected. Such a work of revival is the work of God; and wherever it occurs, it will be marked by certain characteristics which cannot easily be mistaken; for they savour too strongly of that heaven from whence alone grace and holiness flow, to be fairly attributed to any other source. The call of God to renewed devotion produces a sincere surrender of all idolatrous attachments, either to the things or the persons of this world. “ Put away your strange gods. And they gave unto Jacob all the strange gods that were in their hand, and all their earrings which were in their ears, and Jacob hid them in the oak which was Shechem.” The call of God produces a cessation from all impurity of the flesh and of the spirit. The reviving call of God will appear in an honest endeavour to repair those breaches which negligence has made, and to remedy by greater effort the evil of time wasted, opportunities lost, evil habits acquired and strengthened, and vows unpaid. “ Let us arise, and go up to Bethel, and I will make there an altar unto God, who answered me in the day of my distress.” The call of God to a revival of religion will appear in a renewed and faithful application, in the means of grace, to God, as a reconciled and covenant God; and this one of the most prominent features--one of the most satisfactory indications of a sincere revival of religious hope and devotion. Again; a sincere revival of religious influence in the heart leads to renewed endeavours to produce a gracious change in those connections over whom we have any influence. It is not sufficient to a gracious spirit to serve God alone. If we feel His love, and value His salvation, we shall be anxious for others--both for the honour of God, and for their eternal welfare. The unfailing mercy of the Lord extended yet farther; for we observe that when the humbled and penitent patriarch presented himself at last at Bethel, and built his promised altar there, “ God appeared unto him again,” in unchanging faithfulness and grace, “ and blessed him, and renewed with him there His covenant and His promise.” The subject addresses itself especially to one class of hearers--to those who, by experience, can sympathize with Jacob in this part of his history. It speaks to those who have “ felt the powers of the world to come, and tasted of the heavenly gift.” (E Craig.) Genesis 35:2-4 Put away the strange gods that are among you The putting away of idols I. MANY ARE FROM . They hardly realize it, it has crept on them so quietly; but they have drifted far away from their Bethel and Penuel. Gray hairs are on a man before he knows. Summer fruit is beginning to rot within long before its surface is pitted with specks. The leaf’ s connection with the branch is severed, even when it looks green. The devil is too shrewd to make Judases at a stroke; he wins us from the side of Christ by hair-breadths. II. IDOLS ARE THE SYMPTOM OF DECAY. Go at autumn into the woods and see how the members of the fungus tribes are scattered plentifully throughout the unfrequented glades. All through the long scorching summer days their germs were present in the soil; but they were kept from germinating by the dryness of the air and the heat of the sun. However, there is now nothing to prevent it; nay, the dank damp of decay is the very food of their life. Where the shade is deepest and the soil most impregnated with the products of corruption, they love to pitch their tents. Wherever, therefore, you find these fungus growths, you may be sure that there is corruption and decay. Similarly, whenever there has set in upon the spiritual life the autumn of decay, you will be sure to find a fungus--growth of idols--the sorrowful symptoms that the bright summer time has passed, or is passing away from the soul. III. THESE IDOLS MUST BE BEFORE THERE CAN BE VICTORY OR PEACE. The reason for Jacob’ s flight before those alien tribes was, of course, the censurable and merciless action of his sons; but above and beyond this lay the fact that Jacob had been giving some measure of countenance to the existence of idolatry in the camp. I always find in Christian experience that failure and defeat indicate the presence of some idol somewhere and the need of more complete consecration to God. It may be a hidden idol; and it may be hidden by the Rachel of your heart, lovely and beloved: but if it be there it will be the certain cause of disappointment. You say that you do not find yourself able to overcome besetting sin; that you are tripped up before you look to Christ; that you are sometimes hot as juniper-coals, and then cold as ice; you talk about your experiences as if Christ had failed--no such thing! Get down on your knees, search out the idols, ransack all the camel baggage in spite of all that Rachel may say, bring out the accursed things, and bury them. (F. B.Meyer, B. A.)Buried idols Jacob did not break or burn the idols, but hid them. Jacob’ s besetting sin was double-dealing, and it appears to us the text is another example of the patriarch’ s special failing. He was not altogether weaned from his idols, he had a lingering regard for them; he did not, even yet, yield himself fully to Jehovah. Let us show-- I. How WE MAY STILL BE GUILTY OF THE CONDUCT IN THE TEXT. 1. We are thus guilty when we retain privately those evil practices we have renounced in public. Iniquity is iniquity to God, whether done in the eye of the sun or wrought in thickest darkness; whether coarse or refined; whether called by its true name or wrapped in glozing gilded speech. Burke tells of that “ sensibility of principle, that chastity of honour which ennobled whatever it touched, and under which vice itself lost half its evil by losing all its grossness.” This is rhetoric. When vice is divested of all grossness it has not lost a particle of its evil in the judgment of heaven; the secret idol, the idol skilfully veiled or richly adorned by taste, is equally hateful to God with the open and gross idolatries of inferior civilization. 2. We are thus guilty when we practise partially the evils we have renounced as a whole. In the days of the English Reformation, the reformers finding the coloured windows in the churches to be objects of reverence to the people, ordered them to be broken and replaced by plain glass. But where the authorities had a love for the beautiful they contented themselves by taking out a few panes here and there--a saint’ s head, a martyr’ s nimbus, an angel’ s wing, and having thus mutilated the figures, trusted they would do no harm. Somewhat after this fashion are men apt to renounce the world and sin. We deal delicately with things, habits, associations, pursuits, pleasures, employments, which ought to be utterly sacrificed, and sacrificed for ever. 3. We are thus guilty when we retain mentally what we have renounced in action. It is possible that the idols of life which have no longer any concrete existence may find asylum in the heart and brain, and be most steadily worshipped there. This is true-- (1) When the evil renounced in the life is not also renounced in the will. (2) When the evil renounced in our life is cherished in our imagination we are victims of the patriarch’ s fallacy. It has been said: “ It is possible to lead a life of imagination quite distinct from the active life.” This is quite true. Our life may be as blameless on the practical side as it is stained on the mental side. (3) When the evil renounced in our life is cherished in affection we similarly err. We profess renunciation of the world--of its pomps and vanities; yet do we sympathize with the merely secular side of life. How intoxicated we are by a little prosperity! How depressed by a little adversity! The world has still a place in our heart; we are not altogether rid of the great idol. II. We must feel the importance of TO GOD. This secret clinging to sin is a source of weakness, unhappiness, and peril. The apostle writes to the Romans, “ ye are dead to sin.” How completely this idea cuts us off from the world of evil! how utterly it separates us from all godlessness and wickedness! We once heard a converted Persian relate that when he was converted to Christianity his angry kindred considered him a dead man, and celebrated his funeral obsequies accordingly. They were not far wrong. When one is converted to Christ he has absolutely renounced sin, the world may justly count him dead, and all the vices follow his bier. (W. L. Watkinson.)A needed reformation No sooner is Jacob admonished to go to Bethel, than he feels the necessity of a reformation, and gives command for it. This proves that he knew of the corrupt practices of his family, and had too long connived at them. We are glad however to find him resolved at last to put them away. A constant attendance on God’ s ordinances is dwelling as it were in Bethel; and it is by this that we detect ourselves of evils which we should otherwise go on in without thought or concern. It is coming to the light, which will manifest our deeds, whether they be wrought in God or not. Wicked men may reconcile the most sacred religious duties with the indulgence of secret sins; but good men cannot do so. They must wash their hands in innocency, and so compass God’ s altar. Jacob not only commands his household to put away their idols, but endeavours to impress upon them his own sentiments. “ Let us arise,” saith he, “ and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.” He is decided for himself, and uses all means to persuade his family to unite with him. His intimating that God bad heretofore “ answered him in the day of his distress,” might be designed not only to show them the propriety of what he was about to do, but to excite a hope that God might disperse the cloud which now hung over them on account of the late impure and bloody transaction. (A. Fuller.)Lessons 1. Grace keeps hearts close in obedience unto God’ s call. 2. It is the duty of conscience in all governors of families and others to enjoin all with them to obey God’ s call. It is no violence. 3. It is rulers’ duty in order to reconcile God, so much as they may, to bring souls to repentance. 4. The first part of repentance is to depart from evil. 5. Governors are bound to turn all under them from outward evils which they may prevent. 6. Images and relics of idolatry may not be suffered in the families of Jacob’ s children. 7. Repentance requireth not only negative but positive cleanness. 8. Typical repentance in outward washings was in the Church before the law was written. 9. Real endowment with righteousness unto God’ s likeness was intended by it (Genesis 35:2). 10. It is Jacob’ s work to rouse his family to move towards God (so good rulers will do) when he himself is roused by Him. 11. Not only preparation but motion must be in penitents to God’ s house. 12. Repentance is then complete when men are brought fully home to God. 13. God is reached unto when His true worship is entertained by men. 14. God may and doth use some eminent minister to set up His worship, that others might know 2:15. God is known to Jacob and his seed to be a God answering prayer. 16. All good providences to Jacob are mercies truly to his family. 17. Mercies of God to our fathers while we enjoy them bind us to own and worship the same God (Genesis 2:3). (G. Hughes, B. D.)Lessons 1. When rulers obey God’ s call, He maketh subjects obey theirs. 2. Where God overpowers, souls freely and fully part with their desired jewels of vanity and superstition. 3. Good rulers will execute as well as enjoin sentence against false gods. 4. In bringing false worshippers to God, it is good to bury the monuments of their sin out of sight. 5. Jacob-rulers will not be content but in the destruction of all means of false worship. 6. Monuments of idolatry must die at Shechem, and not live at Bethel (Genesis 35:4). (G. Hughes, B. D.) Genesis 35:6-7 So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.And he built there an altar, and called the place El-beth-el; because there God appeared unto him, when he fled from the face of his brother The obituary of a name “ Jacob” is dead; “ Israel” still lives. I want now to pronounce the obituary of “ Jacob.” There are just two classes of lessons to be learned from the story of Bethel and Penuel, for there were just two persons in contact and conflict in this thirty years’ war. The type of all is found in the early vision of the ladder. At the foot of it lay Jacob on his pillow of stone: “ And behold, the Lord stood above it.” Hence one class of lessons will instruct us concerning God, and one concerning man. One touches on doctrine, the other on duty. So everywhere “ The Scriptures principally teach what we are to believe concerning God, and what duty God requires of man.” I. We begin with the lessons of . The same Divine Being, with all attributes and characteristics unchanged, rules to-day as then. It is wisely worth our while to note how He is wont to deal with a free-willed human creature, and how He manages a world of such. 1. Mark, for one thing, how independent God is in choosing His especial agents. He chooses whom He will for His purposes; and He chose this man Jacob. 2. Now let us learn a second lesson, and possibly we shall derive some slight help before we get through with that. See how wise God is in discriminating character. Why did God choose Jacob rather than Esau? Because he was the more serviceable man of the two. The long run in those days was a more desirable thing than the short cut. Patient steadiness was more serviceable for the Divine ends than mere executive rush. James would have been better than Peter to go on Old Testament errands. 3. But we pass on to a third lesson: indeed, we feel the need of it. Mark here how persistent God is in preparing men for a better life by means of His choice. Just tell over the old fable as you used to tell it to your little children, for there is an illustration of Divine truth in it; I mean that about the coward whose cure was effected by an enchanted sword put in his hand. He was timid enough, but the trusty blade was of itself belligerent. He could not drop it, for it clung to his hand. He could not run to the rear, for the sword remained steadily at the head of the attack. He could not surrender, for the moment he got his foolish lips ready to cry for quarter, the weapon had already leapt from the scabbard and was fighting like a thing of life. So at last he began to understand it, then he began to obey it, then he began to watch it, then he began to trust it; and then he began to be a new man under its working. And home from the campaign he came, the welkin ringing with praises of his prowess. There is fine truth in that little tale. The sword of the Spirit is the Word of God. It converts the man who carries it. And before you go any further in commenting on the singular choice God made of Jacob, thoughtfully consider that the choice was the exact force which made Jacob Israel. 4. One more lesson under this head; see here how perfectly satisfied God seems to be with the result of His election. II. Lessons of DUTY. 1. One is concerning the recognition of God in even the personal biographies of men. 2. Another lesson is concerning what are sometimes called hard cases. “ All the wood-carvings in God’ s temple have been made out of knots!” 3. A third lesson is concerning the value of even one high attainment of grace. You see in some true Christians the glory of superior meekness; in others the beauty of unusual zeal. So on: these excellencies are costly. They are rare; they have used up labour; they have been found with pain; but they transform and transfigure the whole character. The little child asked its aged grandparent as it laid its tiny finger in the furrow of his forehead, “ What made that wrinkle?” He might well ask, for an artist would have said it alone was the old man’ s feature of beauty. But what made it? An early sorrow first cut it, deep, sharp, painful. Then a time of generous success rounded its edges somewhat. Then a loss went over the line and made it plainer. As life rolled on, that wrinkle became one of the permanent institutions of the countenance, so that things gladdening and things saddening all went into it. And by-and-by there came to be fixed this quiet, resigned, gentle line in the face, to give it all its character. The Italians call Time “ an inaudible file.” It took fifty years to smooth and fashion that one exquisite expression. So there are lines on the soul which do not come at conversion or grow in an hour. It is better to begin early to work for such. Any one may miss his chance by being careless and getting behindhand. 4. Our final lesson is concerning the folly of losing thirty years of time. (C. S.Robinson, D. D.)Jacob back at Bethel I. THAT MEN ARE LIABLE TO SUFFER LOSSES IN THIS WORLD EVEN WHEN OBEYING GOD’ S . II. THAT WHEN OBEYING GOD’ S WORD WE MAY EXPECT TO MEET GOD HIMSELF. 1. Meeting God is to have a greater knowledge of ourselves. 2. Meeting God is to have a clearer revelation of Him. 3. Meeting God will increase our usefulness. 4. Meeting God gives us an assurance of the future. III. MEETING GOD IS A EVENT. (Homilist.)Lessons 1. God securing His by His terrors upon enemies, they come in safety where God calleth them. 2. Names of places old and new may be indifferently used without superstition. 3. God’ s providence brings all with Jacob into the place of His security (Genesis 35:6). 4. Jacob is working to honour providence, even as that worketh to save them. 5. Double indigitation of God’ s name do His saints make upon continued goodness. 6. The revelation of God by Himself or angels requireth worship from His saints to the utmost (Genesis 35:7). (G. Hughes, B. D.)Grateful memory In the midst of his greatest prosperity George Moore never forgot “ auld Cumberland.” His mind was always turning back to the home of his birth and the scenes of his boyhood. The very name of Cumberland had a charm for him. When any Cumberland lad called upon him at his office, he welcomed him cheerfully, asked him to his house, and often got him a situation. (S. Smiles.)Past scenes The early childhood of Dean Hook was spent at the rectory of Hertingfordbury, and to this, the house of his earliest recollections, he ever looked back with the loudest affection. A very few years before his death he made a journey with his youngest son specially to see it: to pace once more the pleasant lawn and garden, and to see if the names were still legible which in his boyhood he had carrel upon some of the trees that shaded the path by the river-side, the names of himself and of his friend William Page Wood, together with the names of Shakespeare and Milton, both of whom they loved with passionate devotion. Genesis 35:8 Deborah, Rebekah’ s nurse, died Lessons 1. Sad providences in the loss of dearest friends may befall the saints when they are in duty with God. 2. Parents’ friends should be dear unto, and accepted with their children also, especially gracious ones (Proverbs 27:10). 3. Death and burial are the events of providence unto the holiest and the oldest and dearest friends. 4. Burial places are of natural and not religious consideration, any fit place pointed out by providence. 5. Old gracious friends, as they live desired, so they die lamented. 6. Lamentations for good old friends, deceased, is a duty beseeming God’ s church, yet not without hope. 7. Saints mourn for the loss of friends for goodness sake, not for gain. Jacob had no gain by Deborah. 8. Monuments of said providences, and lamentations over them, are not unbeseeming saints to make. (G. Hughes, B. D.)Death of Deborah “ But,” continues the narrative, “ but Deborah, Rebekah’ s nurse, died” ; that is, although Jacob and his house were now living in the fear of God, that did not exempt them from the ordinary distresses of family life. And among these, one that falls on us with a chastening and mild sadness all its own, occurs when there passes from the family one of its oldest members, and one who has by the delicate tact of love gained influence over all, and has by the common consent become the arbiter and mediator, the confident and counsellor of the family. They, indeed, are the true salt of the earth whose own peace is so deep and abiding, and whose purity is so thorough and energetic, that into their ear we can disburden the troubled heart or the guilty conscience, as the wildest brook disturbs not and the most polluted fouls not the settled depths of the all-cleansing ocean. Such must Deborah have been, for the oak under which she was buried was afterwards known as “ the oak of weeping.” Specially must Jacob himself have mourned the death of her whose face was the oldest in his remembrance, and with whom his mother and his happy early days were associated. Very dear to Jacob, as to most men, were those who had been connected with and could tell him of his parents, and remind him of his early years. Deborah, by treating him still as a little boy, perhaps the only one who now called him by the pet name of childhood, gave him the pleasantest relief from the cares of manhood and the obsequious deportment of the other members of his household towards him. So that when she went a great blank was made to him: no longer was the wise and happy old face seen in her tent door to greet him of an evening; no longer could he take refuge in the peacefulness of her old age from the troubles of his lot; she being gone, a whole generation was gone, and a new stage of life was entered on. (M. Dods, D. D.)Rebekah and her nurse; or, friendly counsels to employers and employed Here is a servant remaining in the same family through four generations, leaving Laban’ s house with Rebekah, when a young bride, going with her into a distant country, living and serving in that family till one after another are conveyed to the grave. First, the elements of character in servants; second, the elements of character in the employer that would help to form and lead to the appreciation and honour of such a character in the employed. I. I will begin by detailing SOME OF THE MORE OF IN . 1. There must be in the servant a sense of responsibility to God. 2. Then you have another characteristic, that of willingly and cheerfully doing her work. 3. Then servants must be truthful. 4. Then faithfulness--just let us look at this. Faithfulness is to action what truthfulness is to word. 5. Faithfulness also implies frugality. 6. Then with regard to the influence on little children; as, you know, nursery rhymes and nursery talk cling to the child, when it has forgotten things that he had acquired in maturer life. 7. Then another thing is obedience. II. Now, a few remarks in regard to THE OF . 1. He too must have the fear of God in his heart, as the ground of all his obligations, not only to God, but to his fellow-creatures. 2. Then there must be justice done by the employer to the employed. 3. In the next place, there must be order on the part of the employer. 4. Then next there must be right example before the servants on the part of the master and mistress. 5. Benevolence should be another part of the master’ s character. Finally, I would direct the employer and employed to that world where the faithful servant of God will receive an inheritance that will never pass away, and a crown that will never perish, and where both masters and servants, who have followed the Lord in their lives, will become priests and kings unto God for ever. (T. Thomas.) Genesis 35:9-10 God appeared unto Jacob again Lessons 1. God useth to knit comforts unto griefs for His saints. When creature comforts go out of sight, God cometh in. 2. God’ s appearance is enough to countervail the disappearance of any comfort. 3. In various ways God hath appeared to His saints, but now only in Christ. 4. Repeated manifestations of Himself doth God afford to the necessities of His saints. 5. All God’ s gracious appearances are to bless His people. 6. God’ s blessing for this life and that which is to come is effectual. (G. Hughes, B. D.)Lessons 1. God makes good His general blessing in special effects to His saints. 2. God minds His saints of their own mean name and state in changing 2:3. God alone removeth the lost estate and name of His people. 4. God alone bringeth His saints to a higher name and state. 5. God’ s sanction alone settles the name and glory of His saints. 6. This sanction God repeats at His pleasure for His people (Genesis 2:10). (G. Hughes, B. D.)He called his name Israel-- The Divine culture of a human life I. THE WAY IN WHICH ALL JACOB’ S CULTURE TENDED TO THIS ONE RESULT OF MAKING HIM AN ISRAEL. II. THE WAY IN WHICH ALL JACOB’ S IN LIFE TENDED TO THE IN HIM OF THE OF AN “ ISRAEL.” Even to the end of Jacob’ s life, God did not wholly remit His discipline. Loss of Joseph, famine, anxiety respecting Benjamin, &c. III. WHAT A ISSUE IT WAS TO A LIFE SO BEGUN, THAT, BY THE DIVINE CULTURE, IT SHOULD BE THUS FROM THE OF A “ ” INTO THAT OF AN “ ISRAEL.” 1. It is a glorious thing for a man, by means of a Divine discipline of life, to be made acquainted with the characteristics of his own nature. 2. It is a glorious thing to have life enriched with manifold experiences. 3. It is a glorious thing to be made conscious of moral improvement and advantage. 4. It is a glorious thing to be brought into intimate fellowship and communion with God. (W. Roberts.) Genesis 35:11I am God Almighty God’ s arm sufficient In like manner God has spoken to Abraham: He had said, “ I am the Almighty God; walk before Me and be thou upright. ” The declaration of almightiness is, according to the sacred narrative, the first declaration of God concerning Himself. A sense of power is one of the first endowments to which we awaken. Almightiness is power without limit. God cannot lie, He cannot be tempted with evil, He cannot act contrary to His own nature, but He can do all that He wills to do. 1. God can create. He can create what He wills, when He pleases, as He will, and for His own pleasure. He has created all things--all matter, all spirit. 2. God can create, and He can make, that is, adapt, fashion, mould, and organise all these materials. We can make, but we cannot create; God can do both. 3. God can control all He makes and creates. God can over-rule; He can create, and make, and control, and He can over-rule. For example, He can permit His image on earth to be broken, and then repair the ruin, and make the ruined image much more glorious than the primitive likeness. This is over-ruling. He can allow sin to enter the world without Himself being chargeable with the entrance of that sin; and He can take it away by an all-sufficient sacrifice. He can suffer all nations to walk for a time in their own ways, and then He can restore them to the paths of righteousness. 4. God can destroy. He can blot out all races and classes of creatures, as He has done on our planet. He can reduce the world to chaos, or burn it with fire, and resolve it into its original elements. He can cause them to fly as vapours through space afterwards. Often has He destroyed cities, and their memorial has perished with them, and perhaps has He destroyed worlds. 5. God can retain His own life from everlasting to everlasting. “ I am,” saith He, “ that I am.” There is no limit put to God’ s power by decay or by death, or by any prospect or fear of such dissolution. No plan is contracted, no work is interrupted. 6. Every attribute of God is a power. His infinity is the fulness of power; His eternity the continuance of power; His spirituality the highest kind of power, power inexhaustible and incapable of weariness. There is power in His knowledge. If there is power in our limited information, what power there must be in the knowledge that embraces all things. There is power in His wisdom, power in His love, power in His blessedness, power in the happiness, and power in the peace of God. There is power in God’ s own sense of power. There is power in all that constitutes His goodness. God has no weakness, or shadow of impotency; none from the presence of any evil, and none from the absence of any good; no fear, no remorse, no doubt, no hesitance, no suspicion, no imperfection. To God all things are possible. Is anything too hard for Him? 7. God can redeem. Such was the sufficiency of God for this work, that He so loved the world as to give His only Son, that whosoever believeth on Him should not perish, but have everlasting life. And in the application of the provisions of this redemption, what do we see? We see men born again; so great is God’ s power, that we find in connection with the Christian dispensation, there is new creation--old things passing away, all thing becoming new. This dispensation finds men dead in sin; it leaves them quickened. It finds them grovelling on the earth like wounded worms; and it fits them to fly in the heavens as with the wings of the eagle. Brethren, fear to rebel against this God Almighty. How vain is your resistance and your defiance. What if you set Him at naught! You may judge as to the issue; who will prevail--you, a mortal, dust and ashes, or this God Almighty; (S. Martin.) Genesis 35:16-20 Rachel died, and was buried in the way to Ephrath, which is Bethlehem The death of Rachel I. IN ITS SOLEMN AND ASPECT. 1. It was death upon a journey. 2. It was death in the time of travail. 3. It was death just when his old fond desire was accomplished. II. IN ITS HOPEFUL AND ASPECT. 1. It teaches the doctrine of victory through pain. 2. It teaches that death is not annihilation. “ As her soul was in departing (for she died)” (Genesis 35:18). Death is here represented, not as the complete extinction of all thought and feeling, but as the separation of soul and body. It is not a sinking into nought, but only a change of state and place. 3. It teaches us what is the characteristic mark of God’ s chosen people. Israel of old had the portion of affliction, and thus became the time of the Messiah, whose peculiar and distinctive mark was, that He was “ a Man of sorrows and acquainted with grief” (Isaiah 53:3). Rachel was theancestress of the suffering children of Israel. 4. It teaches a lesson of encouragement to all mothers dying in similar circumstances. (T. H. Leale.)Rachel’ s death Thus she that had said, “ Give me children, or I die,” died in child-birth! Several circumstances which attended this afflictive event are deserving of notice. (1) The words of the midwife: “ Fear not: thou shalt have this son also.” When Rachel bare her first son, she called him Joseph, that is, adding; “ for,” said she, by a prophetic impulse, “ the Lord shall add to me another son.” It is probably in reference to this that the midwife spake as she did. Her words, if reported to Jacob, with the recollection of the above prophetic hint, would raise his hopes, and render his loss more affecting, by adding to it the pain of disappointment. They appear to have no influence however on Rachel. She has the sentence of death in herself, and makes no answer; but turning her eyes towards the child, and calling him “ Ben-oni, the son of my sorrow,” she expired! (2) The terms by which her death is described. “ As her soul was in departing.” An ordinary historian would have said, as she was dying, or as she was ready-to expire: but the Scriptures delight is an impressive kind of phraseology, which at the same time shall both instruct the mind and effect the heart. It was by means of such language, on various occasions, that the doctrine of a future state was known and felt from generation to generation among the Israelites, while the heathen around them, with all their learning, were in the dark upon the subject. (3) The change of the child’ s name--“ She called his name Ben-oni; but his father called him Benjamin.” The former, though very appropriate at the time, yet if continued, must tend perpetually to revive the recollection of the death of his mother; and of such a monitor Jacob did not stand in need. The name given him, signified, the son of my right hand; that is, a son of the most tender affection and delight, inheriting the place which his mother had formerly possessed in his father’ s heart. If the love of God be wanting, that of a creature will often be supreme; and where this is the case, the loss of the object is frequently known to leave the party utterly inconsolable; but though the affection of a good man may be very strong, and his sorrow proportionably very deep; yet he is taught to consider that every created good is only lent him; and that his generation work being as yet unfulfilled, it is not for him to feel melancholy, nor to pore over his loss with a sullenness that shall unfit him for duty, but rather to divert his affections from the object that is taken, and direct them to those that are left. (4) The stone erected to her memory, and which appears to have continued for many generations. Burying her in the place where she died, “ Jacob set a pillar upon her grave” ; and that was the pillar of Rachel’ s grave when her history was written. It was near this place, if not upon the very spot, that the tribe of Benjamin afterwards had its inheritance: and therefore it is that the people who lived in the times of Jeremiah are called Rachel’ s children. The babes which Herod murdered are also so called. (A. Fuller.)Lessons 1. Providence ordereth the saints below no long settlement, but to move sometimes from desired places. 2. Motions from Bethel to Ephrath, from God’ s comforts to God’ s chastenings are ordered to God’ s saint’ s by himself. 3. Providential afflictions may betide God’ s dearest servants unexpectedly in their ways. 4. Souls exorbitantly desirous of children, may have them from God with bitterness enough (Genesis 35:16). 5. The bitterest pains in child-bearing may befall the best of women. 6. It is the midwife’ s honour, with God’ s Spirit, to be pitiful and comfortable unto women in travail. 7. God doth add sons to His in their earnest desires sometimes, wherein they may take little delight (Genesis 30:24), 8. Providence sometimes brings living children out of dying mothers (Genesis 35:17). 9. Killing pains in child-bearing may befal souls to much longing for children. 10. Dying mothers in their passions may name children their griefs and not their joy. 11. Souls die not, but go out of bodies to God who gave them Ecclesiastes 12:7). 12. Tender affection in fathers name their children more dear which they have with loss of wives (verse 18). 13. Rachels may die when Leahs live, the beloved before the despised. 14. Comely interment is a duty to relations in all places, where providence calleth them away. 15. Places notable for births and burials are sometimes noted by God’ s spirit (verse 19). 16. It is suitable to nature and not contrary to grace, to set up and keep memorials of deceased relations. 17. Durable monuments of providences may be useful for posterity. 18. It is not unlawful to leave monuments of the dead, only vanity and superstition avoided (verse 20). (G. Hughes, B. D) Genesis 35:18 Ben-oni The marks of a Ben-oni These words were spoken of Rachel, Jacob’ s wife. Her youngest child had just been born: she was very sick, and was going to die. The little child was lying by her. She called to see it; she kissed it, and called his name Ben-oni. Ben-oni means, “ the son of my sorrow.” This child was about to occasion the death of his mother, and therefore she gave him this name. She was sorry to leave her husband, her family, and her friends; and this feeling of sorrow led her to call his name Ben-oni. “ But his father called him Benjamin.” Benjamin means, “ the son of a right hand.” Our right hand is a great comfort and blessing to us. What could we do without a right hand? Now, every child that is born into this world will be either a Ben-oni or a Benjamin. There is not much difference between these two names, but there is a great deal of difference between the natures which they represent. Now, the great question for us to consider is, What are the marks of a Ben-oni or of a Benjamin? We shall mention four things which may always be considered as the marks of a Ben-oni; and the opposite of these, of course, will be the marks of a Benjamin. I. The first mark of a Ben-oui--“ a child of sorrow” --is ILL-TEMPER. Suppose you had to walk four or five miles with a pebble in your shoe; or suppose you had to wear a coat or dress with a pin sticking in it; or suppose you had to lie all night in bed with a porcupine by your side, sticking you with his sharp-pointed quills--what an uncomfortable thing it would be! But none of these things are so uncomfortable as to be connected with an ill-temper. All peevish, cross, ill-natured children are Ben-onies--children of sorrow to their parents and the families where they dwell. There was a rich nobleman in England who had a little daughter named Anne. They were very fond of her; for she was a fine little creature, very lively, and merry, and affectionate, and exceedingly beautiful. But she had a very ill temper. When anything vexed her she would fly into a rage, and turn and strike any one that provoked her. After every fit of anger she would be ashamed and sorry, and resolve never to do so again. But the next time she was provoked it was all forgotten, and she was as angry as ever. When she was between four and five years of age, her mother had a little son, a sweet little tender baby. Anne’ s nurse, who was thoughtless and wicked, loved to tease her, because she was so easily irritated, and so she told her that her father and mother would not care for her now, because all their love and pleasure would be in this little brother, and they would not mind her. Poor Anne burst into a flood of tears, and cried bitterly, saying, “ You are a naughty woman to say so! Mamma will always love me; I know she will, and I’ ll go this very moment and ask her.” And she ran out of the nursery and hastened to her mother’ s room. The servant called after her: “ Come, miss, you needn’ t go to your mother’ s room; she won’ t see you now.” Anne burst open the door, but was instantly caught hold of by a strange woman she had never seen before. “ My dear,” said this woman, “ you cannot see your mother just now” ; and she was going on to tell that it was because she was very sick, and could not be disturbed. But she was too angry to listen; and she screamed and kicked at the woman, who was obliged to take her by force and carry her back to the nursery. When she put her down she gave the servant a charge not to let her go to her mother’ s room. This added to her rage. But the thoughtless, wicked servant, instead of trying to soothe and quiet her, burst out into a laugh, and said, “ I told you that, miss. You see your mamma does not love you now.” Then the poor child became mad with fury. She seized a smoothing-iron, and, darting forward, threw it upon the baby’ s head as it lay in the cradle. The child gave one struggle, and breathed no more. Anne’ s mother died that night of grief, Anne grew up in the possession of great riches. She had every outward comfort about her that money could procure; but she was a very unhappy and miserable woman. She was never known to smile. The thought of the terrible consequences of that one outburst of passion pressed upon her like a heavy burden all her days. Ah! what a Ben-oni this girl became! She was a child of sorrow to her parents. Her ill-temper made her so. If you give way to such tempers, my dear young friends, you will certainly be Ben-onies; but if you strive and pray against such feelings, and try to be gentle, kind, and pleasant to those around you, then you will be Benjamins--children of the right hand to your parenta. See, now, how differently such children will act. A gentleman was walking on the Battery, in the city of New York, one day, and, as he passed a little girl who was cheerfully rolling her hoop, he said to her, “ You are a nice little girl” ; to which she replied, patting her little brother on the head, “ And Bobble is a nice little brother too.” Here was a good-temper, which would make this dear child “ a child of the right hand” to her parents, and cause her to be loved by all who were about her. II. The second mark of a Ben-oni is . Idle children love to lie in bed in the morning; they love to do nothing all day, if they can help it, but play. It is a great trouble to get them to study, to read, or to work. Now, idle children always make idle men; for the habits which children form while they are children will surely remain with them when they grow up to be men and women. Now, we are to remember, dear children, that God is busy at all times, and almost everything that God has made is busy. Look at the sun; it is always at work, shining and shining and shining from one Fear’ s end to the other. In the daytime it is shining in our part of the world, and when it is night to us it is shining in the opposite part of the world. And so it is with the moon--always shining in one part of the world or the other. So it is with the sea; its waves are rising, and falling, and rolling, and flowing continually. So it is with the rivers; they are continually running, from the fountains where they spring, on, on to the ocean. And so it is with the little birds, and little fishes, and the bees, and the ants--none of these are idle. A gentleman in England had an estate which was worth over two hundred pounds a year. For a while he kept his farm in his own hands, but at length found himself so much in debt that he was obliged to sell one-half of his place to pay up. The rest he let out to a farmer for several years. Towards the end of that time, the farmer, on coming to pay his rent, asked him whether he would sell his farm. The gentleman was surprised that the farmer should be able to make him an offer for his place. “ Pray, tell me,” said he, “ how it happens that, while I could not live upon twice as much land, for which I paid no rent, you are regularly paying me about one hundred pounds a year for the farm, and able in a few years to purchase it?” “ The reason is plain,” answered the farmer; “ it lies in the difference between ‘ go’ and ‘ come.’” “ I do not understand you,” said the gentleman. “ I mean,” said the farmer, “ that you sat still and said, ‘ Go’ ; I get up and say ‘ Come.’ You lie in bed, and enjoy your ease; I rise early in the morning, and attend to my business.” In other words, this was an industrious man; there was no love of idleness about him, and this led to his success in life. III. The third mark of a Ben-oni is PRIDE. Some children are proud of their clothes. This is very silly indeed; for the butterflies have much more beautiful clothes than we, and yet they are never proud of their dress. Some children are proud of their families. This also is very silly, for we have all sprung at first from one father. Some children are proud about their houses. This, too, is very silly, for, by-and-by, they will all crumble into the dust, from which they have been taken, while the grave is the one house to which we must all come at last. Proud children feel and think themselves better than others, and are often unwilling to engage in honest and honourable employments. Listen to what I am going to tell you. Chief-Justice Marshall was a great man; but great men are never proud. He was not too proud to wait upon himself. He was in the habit of going to market himself, and carrying home his purchases. Often he would be seen returning at sunrise with poultry in one hand and vegetables in the other. On one of these occasions a fashionable young man from the North, who had removed to Richmond, was swearing violently because he could find no one to carry home his turkey. Judge Marshall stepped up and asked him where he lived. When he heard, he said, “ That is in my way, and I will take your turkey home for you.” When they came to the house the young man inquired, “ What shall I pay you?” “ Oh, nothing,” said the Judge; “ you are welcome; it was all in the way, and it was no trouble to me.” “ Who is that polite old gentleman who brought home my turkey for me? “ asked the young man of a by-stander. “ Oh,” said he, “ that was Judge Marshall, Chief-Justice of the United States.” “ Why did he bring home my turkey?” “ He did it,” said the by-stander, “ to give you a rebuke, and teach you to attend to your own business.” True greatness never feels above doing anything that is useful; but especially the truly great man will never feel above helping himself; his own independence of character depends upon his being able to help himself. The great Dr. Franklin, when he first established himself in business in Philadelphia, wheeled home the paper which he purchased for his printing-office upon a wheelbarrow with his own hands. IV. The fourth and only other mark that we shall speak of is . There is nothing on which the comfort and happiness of parents and families depend more than on the obedience of children. My dear children, if you want to plant thorns on the pillows of you parents, and plunge daggers into their bosoms, be disobedient. If you want to make them as uncomfortable as they possibly can be in this world, then be disobedient. This is the chief mark of a Ben-oni. I remember reading not long ago of a gentleman in England who had two sons. He was a kind, excellent, pious man, and did everything for the comfort of his children that he thought it right to do. But sometimes the boys were anxious to do things which their parents were not willing that they should do. One Sunday, the eldest boy went to his father and asked permission to take the carriage and go riding in the afternoon, instead of going to church. His father told him he could not, because it would be breaking the Sabbath. The boy was very much displeased because his father would not let him go riding, as some of the boys in the neighbourhood had been allowed by their parents to do. He was so wicked about this that he determined no longer to stay at home, because his father would not let him do just what he wanted. So the next day he persuaded his brother to go with him, and they went down to Portsmouth, a town by the seaside, intending to go to sea. Before going, however, they called on the Rev. Mr. Griffin, to assist them to get a situation on board a man-of-war. This good man, perceiving that they were not accustomed to the mode of life in which they were about to enter, inquired of them their object in going to sea. The eldest boy frankly told him they were going in order to spite their parents! Then he told him the story of what had taken place at home--of his father’ s unwillingness to allow him to ride on Sunday--and said he was going to sea in order to make his father feel sorry for refusing to gratify him. The good clergyman tried to show them the guilt and folly of the course they were about to pursue, and to set before them the unavoidable consequences that would result from it. The younger son was impressed by the counsels and advice of the clergyman, and went home; but the elder son resolved to go on in his evil course. Some twelve or fifteen years after this had taken place, this same clergyman was called to the prison in the town of Portsmouth to see a sailor who was condemned to be executed, and who was going to be hung in a few days. When he entered the cell of the prison he saw a wretched, miserable, squalid-looking creature sitting by a table in the cell, who looked up to him as he entered, and said, “ Do you not remember me, sir?” “ No,” said the clergyman; “ I do not recollect that I ever saw you before.” Then the poor man recalled to him the story of the boy who went from home in order to spite his parents. “ And are you the miserable man,” said the clergyman, “ who did this?” “ Yes,” said the poor culprit; “ I followed out my own plan; I went on the course which I had chosen, contrary to your advice and to my own convictions; I plunged into all sorts of wickedness and sin, and finally became involved in a robbery and murder, for which I am now about to suffer the penalty. And all this in consequence of my disobedience to my parents!” The clergyman wrote to the father of this unhappy man, who came to visit his son in his last hours, and who had the unspeakable anguish of standing by and seeing him suffer the penalty of the law, and reap the bitter fruits of his disobedience. What a Ben-oni that son was to his father! Let us look, now, at one or two examples of an opposite character. William Hale was an obedient son. He was spending some time with his mother at the Saratoga Springs, and had become acquainted with a number of boys of his own age there. One day some half-dozen of the children were playing on the piazza, and one of them was heard exclaiming--“ Oh, yes, that’ s capital! So we will; come on, now! Where’ s William Hale? Come on, Will! We are going to have a ride on the circular railroad. Come with us.” “ Yes, if my mother is willing,” said William. “ I will run and ask her.” “ Ah, ah! so you must run and ask your ma!--great baby-boy!--run along to your ma! Ain’ t you ashamed?” “ I don’ t ask my mother,” said one. “ Neither do I,” said another. “ Neither do I,” said a third. “ Be a man, Will, and come along,” said the first boy, “ if you don’ t wish to be called a coward as long as you live; don’ t you see we are all waiting?” William was standing with one foot advanced, and his hand firmly clenched, in the midst of the group. His brow was flushed, his eye was flashing, his lip was compressed, his cheek was changing--all showing how the epithet “ coward” rankled in his bosom. It was doubtful for a moment whether he would have the true bravery to be called a coward rather than to do wrong; but, with a voice trembling with emotion, he replied:--“ I will not go without I ask my mother; and I am no coward, either. I promised her I would not go from the house without her permission; and I should be a base coward if I were to tell my mother a lie.” When Wiliam returned to his mother to ask her permission to go, and told her of what had taken place, she threw her arms around his neck, and exclaimed: “ God bless you, my dear child, and give you grace always to act in this way.” Ah, my dear children, he was a Benjamin--a child of comfort--to his dear mother; and doubtless he grew up to be her support and comfort all her days. After the surrender of Cornwallis, and the victory achieved by the American arms, George Washington, when the war was over, returned in triumph to his mother’ s home. Everybody was homouring him and praising him as the saviour of his country and the greatest man of the age. When he reached the place of his mother’ s abode a large concourse of the people had met to greet him and welcome him to his home. In the centre of the assembled crowd stood his mother, and, pushing his way through the crowd around him, he hastened to pay her his respects; and, as she threw her arms around his neck and kissed him, she said to some who were congratulating her upon having so noble a son: “ George always was an obedient child.” He was indeed a Benjamin--a son of comfort--to his mother, and a blessing to the country and to the world; and the spirit of obedience early learned and early practised was that which went to make him what he was. And now, in conclusion, my dear children, let me ask you, Which of these two do you desire to be? Will you be Ben-onies--children of sorrow and grief--to your parents? or will you be Benjamins--children of joy and comfort and blessing--to them? If you would be the latter--Benjamins indeed--then you must watch and strive and pray against all the evils of which we have been speaking. Watch against these four marks of a Ben-oni; watch against ill-temper, watch against idleness, watch against pride, watch against disobedience; and pray God to enable you each to overcome all these evils--to erase these marks of a Ben-oni as they are beginning to fasten themselves on your character, and to earn for yourself the character of a Benjamin indeed. (H. Newton, D. D.) Genesis 35:22-26 The sons of Jacob I. OF NAMES. Proper names had among them (the Hebrews) a deeper meaning, and were more closely connected in men’ s thoughts with character and condition, than among any other ancient nation with the history and character of which we are acquainted. This is apparent from the care taken in the sacred writings to record the origin of so many names of individuals and of places, from the frequent allusions to them as significant, and the remarks made upon their meaning, and from the peculiar employment of them on important and solemn occasions, when given or changed, to mark some great transaction or event, to form titles of honour; or to record a promise, or threat, or prophecy. II. OF . Among these twelve sons of one man no two precisely alike. Dark and bright traits of character strangely intermingle in this household. Joseph seems to have served the Lord from his youth, and Simeon appears to have been the darkest character of the twelve. As children often differ in complexion and stature, &c., so do they also in taste, moral character, &c. Often less like their immediate progenitors than their remoter ancestors; pointing far back to past times in their moral and physical portrait. How far back we point to the source of the evil there is in us. Diversity of bodily, mental, and moral qualities a blessing, when under the influence of Divine grace; otherwise a source of mischief and sorrow, engendering rivalry and strife. III. WAYS OF . How marvellous the history wrought out in the world by means of these twelve men and their descendants! How wonderously Providence blended these unlike characters for working out His purposes! He maketh the wrath of men to praise Him. While imagining they were working their own will, their acts were subordinate, by the power of God, to high and gracious purposes. Yet the good, in the end, attain to the most honourable places, and the widest influence. The youngest, and most despised, and helpless, are in the end advanced. We often spoil the best instruments, and turn but sorry work out of most refined materials. God brings good out of evil. A world of beauty out of chaos: a great people out of these twelve shepherds. Think of another twelve whose work it was to lay the foundation of a still greater and more enduring kingdom. They also were shepherds in another sense. Learn: I. Among all names there is only one whereby we can be saved. “ Thou shalt call His name Jesus, for He shall save His people,” &c. II. Natural differences of character may be purified by Divine grace. The worst may be saved by Christ, the best need His salvation. III. Cast yourself upon the bountiful care and inexhaustible wisdom of Providence. He who of such material laid the foundations of a great nation, can make all things work together for our good. (J. C. Gray.)Jacob’ s grief at Reuben’ s sin Moses expresseth not how Jacob grieved when he heard this, but only saith, “ It came to Israel’ s ears” that it was done. Surely the reason was this, that we might thereby conceive that the grief was greater than could be expressed, to have his bed defiled by his own son. So read we, the painter that portrayed the intended sacrifice of Iphigenia, painted her father Agamemnon’ s face covered, because it was not possible to express well the countenance of a man so plunged in woe. Think we then earnestly of Jacob’ s sorrow, but know that we cannot think how it was. And what crossing griefs the Lord sends us, let us strive to patience by these examples. Yea, let us grow by these examples to a Christian strength against worldly scandals and offences, not moved by them to waver up and down as some do, condemning truth, and judging persons by faults and offences that do happen. As if one should say, See the religion of these men; can it be true, can it be good, when the professors of it have such spots? Simeon and Levi cruel bloodshedders, Dinah wanton and wantonly defiled, and now Reuben an incestuous person, defiling his own father’ s bed. How should the religion of these men be good? Surely the idolatrous ignorance, and ignorant idolatry of the Gentiles, of the Canaanites, Perizzites, Jebusites, or such like, was the good religion, and not the way that Jacob served God by. But let us be wise, and learn by this to take a surer course to judge both of men and of religion. Jacob and his family had the true religion, though their sinful flesh offended sometimes. All were not evil in such degrees, though some offended too much. Bewail the falls we may of those that profess the truth, nay, bewail them we ought with a sighing heart; but forsake truth for them, or condemn truth to be no truth, we may not, we dare not, we ought not. Let God be true, and all men liars. Let truth be truth, and all men sinful; yea, such great patriarchs as these were not ever free. (Bp. Babington.)Lessons 1. God carrieth His Jacobs sometimes from Ephrath to Edar, from one affliction to a worse. 2. The Church’ s journeys and stages are appointed and ordered by God. 3. Israel is willing to pitch his tents where God allots him. 4. The Church and its pastor sit down by the tower of the flock; shepherds and sheep have their tower (Genesis 35:21). 5. The Church’ s habitation is not free from affection and affliction in the land of its sojournings. 6. Providence ordereth the permission of the foulest crimes sometimes in His own Church. 7. The chiefest in outward privilege in the Church may fall into greatest sin. God’ s wisdom orders it. 8. God will not suffer the blots in His Church to be wholly covered or silenced. Others may learn by them. 9. Great is the fascination of lust which makes a son and wife conspire to pollute the father’ s bed. 10. Deep impressions the tidings of such wickedness in the Church makes upon gracious men, to consternation. 11. Providence distinctly notes the genealogy and number of the Church’ s beginnings, to observe God’ s making good His promises. Now Jacob was come to twelve (Genesis 35:22). 12. God doth not always cast out of His visible Church for greatest wickedness. Reuben is numbered. 13. The twelve first patriarchs were ordained of God’ s grace, not for their worth. 14. Scripture useth figurative speeches, warily to be opened by God’ s ministers (Genesis 35:23-26). (G. Hughes, B. D.) Genesis 35:28-29 And the days of Isaac were a hundred and fourscore years.And Isaac gave up the ghost The character of Isaac The lives of Abraham and Jacob are as attractive as the life of Isaac is apparently unattractive. Isaac’ s character had few salient features. It had no great faults, no striking virtues; it is the quietest, smoothest, most silent character in the Old Testament. It is owing to this that there are so few remarkable events in the life of Isaac, for the remarkableness of events is created by the character that meets them. It seems to be a law that all national, social, and personal life should advance by alternate contractions and expansions. There are few instances where a great father has had a son who equalled him in greatness. The old power more often reappears in Jacob than in Isaac. The spirit of Abraham’ s energy passed over his son to his son’ s son. The circumstances that moulded the character of Isaac were these. 1. He was an only son. 2. His parents were both very old. At atmosphere of antique quiet hung about his life. 3. These two old hearts lived for him alone. I. Take the of his character first. His submissive self-surrender on Mount Gerizim, which shadowed forth the perfect sacrifice of Christ. 2. His tender constancy, seen in his mourning for his mother, and in the fact that he alone of the patriarchs represented to the Jewish nation the ideal of true marriage. 3. His piety. It was as natural to him as to a woman to trust and love: not strongly, hut constantly, sincerely. His trust became the habit of his soul. His days were knit each to each by natural piety. II. Look next at the FAULTS of Isaac’ s character. 1. He was slow, indifferent, inactive. We find this exemplified in the story of the wells (verse 26:18-22). 2. The same weakness, ending in selfishness, appears in the history of Isaac’ s lie to Abimelech. 3. He showed his weakness in the division between Jacob and Esau. He took no pains to harmonize them. The curse of favouritism prevailed in his tent. 4. He dropped into a querulous old age, and became a lover of savoury meat. But our last glimpse of him is happy. He saw the sons of Jacob at Hebron, and felt that God’ s promise was fulfilled. (S. A. Brooke, M. A.)The death and burial of Isaac I. IT WAS THE OF FAMILY REUNION. II. IT WAS A TIME FOR REVIVAL OF OF THE PAST, III. IT WAS THE OF ANOTHER AND A HIGHER LIFE. (T. H. Leale.)The death of Isaac I. THAT HIS DEATH WAS . 1. Because his spirit was given up to the rightful owner. 2. Because the soul’ s earthly activities had come to an end. 3. Because his soul’ s temporal purposes had been gained. II. THAT HIS LIFE WAS WELL SPENT. 1. His soul’ s interests had not been neglected. 2. Society had been benefited. 3. God had been served. III. HE WAS BELOVED AND BY HIS FAMILY. This is intimated to us-- 1. By his being buried with his people. 2. By his sons attending his funeral. (Homilist.)Lessons 1. God brings at last His Jacob and Church to their desired place in their pilgrimage. 2. God makes good His word in making Jacob successor to Abraham and Isaac in their sojourning (Genesis 35:27). 3. The blessing of long life God grants to His servants, when and where it may be beneficial to His Church (Genesis 35:28). 4. Expiration and dissolution are the appointed conditions of saints in order unto glory. 5. Saints in dissolution go out of the world unto their own people. 6. Old age or fulness of days is given here sometimes to God’ s saints, i.e., days full of work, as well as many. 7. Nature and grace agree to evince and perform the duty of burial. 8. It is piety to parents deceased so to order their burial and interment that it may be comely and honourable. 9. The death as well as the life of saints God recordeth for His Church’ s instruction, and to point out distinct periods (Genesis 35:29). (G. Hughes, B. D.)Esau and Jacob at Isaac’ s deathbed The tenderness of these two brothers towards one another and towards their father was probably quickened by remorse when they met at his deathbed. They could not, perhaps, think that they had hastened his end by causing him anxieties which age has not strength to throw off; but they could not miss the reflection that the life now closed and finally sealed up might have been a much brighter life had they acted the part of dutiful, loving sons. Scarcely can one of our number pass from among us without leaving in our minds some self-reproach that we were not more kindly towards him, and that now he was beyond our kindness; that our opportunity for being brotherly towards him is for ever gone. And when we have very manifestly erred in this respect: perhaps there are among all the stings of a guilty conscience few more bitterly piercing than this. Many a son who has stood unmoved by the tears of a living mother--his mother by whom he lives, who has cherished him as her own soul, who has forgiven and forgiven and forgiven him, who has toiled and prayed, and watched for him--though he has hardened himself against her looks of imploring love and turned carelessly from her entreaties and burst through all the fond cords and snares by which she has sought to keep him, has yet broken down before the calm, unsolicitous, resting face of the dead. Hitherto he has not listened to her pleadings, and now she pleads no more. Hitherto she has heard no word of pure love from him, and now she hears no more. Hitherto he has done nothing for her of all that a son may do, and now there is nothing he can do. All the goodness of her life gathers up and stands out at once, and the time for gratitude is past. He sees suddenly, as by the withdrawal of a veil, all that that worn body has passed through for him, and all the goodness these features have expressed, and now they can never light up with joyful acceptance of his love and duty. Such grief as this finds its one alleviation in the knowledge that we may follow those who have gone before us; that we may yet make reparation. (M. Dods, D. D.). Genesis 36:1-43 Now these are the generations of Esau, who is Edom The history of the generations of Esau I. WE SEE HOW THE OF GOD ESAU WERE . Temporal prosperity. II. WE LEARN WHAT IS THE UPON WHICH OLD HISTORY IS WRITTEN. This chapter is a kind of leave-taking of Esau and his posterity. The stream of sacred history leads on to the Messiah, the flower and perfection of our human race. Scripture history is written upon this principle--that it was God’ s design throughout to bring His only begotten Son into the world, and, therefore, that family alone in which He is to appear shall have a prominent record. III. WE LEARN THAT THE ENEMIES OF GOD MAY BE BY GREAT WORLDLY GLORY AND . Three times in this chapter we meet with the phrase, “ This is Edom” ; and once “ He is Esau, the father of the Edomites” (Genesis 36:1; Genesis 36:9; Genesis 36:19; Genesis 36:43). They were the bitterest enemies of Israel. Esau is the father of persecutors. Yet Esau was prospered in his lifetime more than his brother. Thus the believer is taught that he must toil slowly upwards, and must not envy the rapid and joyful prosperity of the children of this world. His record and his reward are with the Most High. His prosperity may be late and remote, but it is permanent. IV. WE LEARN HOW GOD WORKS IN THE OF PEOPLES AND NATIONS. The subjugation of the Horites by the Edomites, and the fusion of both under one kingdom, is an instance of the manner in which peoples and nations are formed and consolidated. This has often occurred in history. We have examples in the rise of the Samaritans, and in the formation of the Roman people. And in modern times, we have a similar instance in the subjugation of the Gauls by the Franks. We see that the footsteps of God are to be traced throughout all human history. These nations which lay outside the covenant people were yet under the care and control of that Divine providence which appointed the bounds of their habitation, and watched over their growth and development (Acts 17:26). V. WE LEARN, ALSO, THE OF THE ELEMENT IN HISTORY. The personal or individual element appears in all history, but in a most marked manner in sacred history. We see how nations are stamped with the character of their ancestor. (T. H. Leale)Lessons 1. The genealogy of the wicked God records for His own ends in His Church. 2. God’ s record of the wicked’ s line is but to brand them to those who read it (Genesis 36:1). 3. Godless hearts take strange wives--Hittites, Hivites, Ishmaelites--whatever God says against it (Genesis 36:2; Genesis 36:8). 4. Providence doth vouchsafe progeny to wicked and multiplied matches, though He like them not (Genesis 36:4-5). 5. In God’ s own time He moveth the hearts of wicked enemies, to turn aside from straitening His Church (Genesis 36:6). 6. Outward portions to the wicked satisfy them in and for their departing from God’ s Church (Genesis 36:7). 7. Mount Seir pleaseth Esau better than the land of promise, because he is Edom (Genesis 36:8). 8. The reproach of a profane Esau God maketh to rest upon his posterity (Genesis 36:9). 9. Multitudes of wives and children and offspring God may grant unto the wicked. 10. God hath recorded the wicked End their progeny to distinguish them from His Church (verse 10-14). 11. Dukedoms and dignities in the world is only the ambition of the wicked. The saint’ s is of another kind (2 Corinthians 5:1-21; 2 Corinthians 6:1-18; 2 Corinthians 7:1-16; 2 Corinthians 8:1-24; 2 Corinthians 9:1-15). 12. Dignities can never blot out the stain of sin from God’ s presence. The Dukes are Edomites still (verse 15-19). (G. Hughes, B. D.)Lessons The name and line of the wicked are mentioned by God’ s Spirit for distinction, not for honour to them. 2. Horites, Hittites, and Hivites are the national titles of the same sort of sinful people. 3. Uncleanness and unnaturalness are recorded in the wicked’ s line to make them stink. 4. A numerous progeny with dignity may be the portion of the wicked here below. 5. Affinity with persons that are wicked, usually bring souls to affinity with their sins. 6. God suffers and orders the wicked to join so in affinity, in order to the destroying of each other. So it was with Seir and Edom (verse 20-30.) (G. Hughes, B. D.)Lessons 1. Worldly men are ambitious of the highest titles of honour. Kings and dukes. 2. Earthly kingdoms God may order to the wicked (a settled government) before His Church (Genesis 36:31). 3. Stinted are the numbers of kings and dignities by God in the world. 4. God maketh some notable for exploits above others. Hadad vanquisheth Midian. 5. Kings and queens are sometimes recorded for their shame by God’ s Spirit. 6. God overturneth and changeth states and government at His pleasure. 7. Profane fathers and profane children are branded by God’ s Spirit together, where mention is made of them. (G. Hughes, B. D.)Increase of Esau’ s house The text systematically shows the gradual growth and increase of the house of Esau. Through his three wives he became the father of five sons; Adah and Bashemath gave each birth to one son (Eliphaz the firstborn (Genesis 36:15), and Reuel). and Aholibamah to three (Jeush, Jaalam, and Korah). These children were born to him in Canaan. But he could no longer stay in the land of his birth. His herds and flocks were too numerous to find room, by the side of those of his brother Jacob; and he emigrated spontaneously. But this took place a very considerable time before the events related in the preceding chapter; for when Jacob returned from Mesopotamia, he sent messengers to Esau into Idumea, and promised to visit him later in Seir. But this circumstance does not imply a contradiction. Our portion records the history of Esau as far as it relates to political power; it, therefore, goes back to the fortieth year of his life when he first married. He had then long sold his birthright; he had, no doubt, heard the prophecy given to his mother, that to his younger brother Jacob, the inheritance of the blessings of Abraham was reserved; when, therefore, his father Isaac advanced in years and became afflicted with infirmity, Jacob was regarded as the future head of the house, and as such obtained the superintendence over his father’ s property; the cattle of Isaac was, therefore, considered as that of Jacob; and it was within the thirty-eight years between his marriage and Jacob’ s flight, that Esau, at that time not inimical to his brother, left Canaan, thus willingly acknowledging the superior rights of Jacob, and spontaneously resigning his own claims upon the land. When Isaac, at the age of nearly 140 years, wish to bless his firstborn and favourite son, he sent for him to his new abodes; and Esau answered to the call, just as he came later to Canaan, at his father’ s death, to assist at the funeral duties. (M. M. Kalisch, Ph. D.) Genesis 36:7 For their riches were more Riches cannot secure happiness “ I wish I were rich, I would buy everything,” cried Charlie. “ The sun, moon, and stars?” inquired William. “ No; everything that can be had for money.” “ That’ s not happiness,” said William. “ Get your hat, Charlie, and come with me to Mr. Morrison’ s,” said his father. “ Oh, please not, papa, he is such a disagreeable, miserable old man, with his cross looks and gouty foot, hobbling about and groaning.” “ I think you would like to live with him,” said his father. “ I, papa? I would rather live down a coal-pit!” “ With him you would have all that can be bought with money.” “ I see it won’ t do,” said Charlie. “ Health cannot be bought with money.” “ Nor good temper, nor friendship, nor life,” said William. “ Above all,” added their papa, “ the favour of God cannot be bought with money. Be content with as much of it as God gives, and seek to use it aright.” “ The fear of God and sweet content Yield riches that will ne’ er be spent.” . Genesis 37:1-2 Joseph The history of Joseph Joseph’ s is one of the most interesting histories in the world. He has the strange power of uniting our hearts to him, as to a well-beloved friend. He had “ the genius to be loved greatly,” because he had the genius to love greatly, and his genius still lives in these Bible pages. I. JOSEPH WAS A HATED BROTHER. The boy was his father’ s pet. Very likely he was the perfect picture of Rachel who was gone, and so Jacob saw and loved in him his sainted wife. In token of love his father foolishly gave him a coat of many colours, to which, alas! the colour of blood was soon added. It was for no good reason that his brothers hated him. Joseph brought unto his father their evil report. Not that he was a sneaking tell-tale; but he would not do as they did, nor would he hide from his father their evil doings. God means the children of a family to feel bound together by bands that grapple the heart, and to stand true to one another to life’ s end. Reverence the mighty ties of kindred which God has fashioned. Joseph also teaches you never to make any one your foe without a very good reason. The weakest whom you wrong may one day be your master. II. JOSEPH WAS A YOUTH. Though terribly tempted, he never yielded. He was shamefully wronged, yet he was not hardened or soured. His soul was like the oak which is nursed into strength by storms. In his heart, not on it, he wore a talisman that destroyed sin’ s charms. The heavently plan of his piety disclosed all its beauty, and gave out its sweet odours in the wicked palaces of Potiphar and Pharaoh. III. JOSEPH WAS A FAMOUS RULER. He entered Egypt as a Hebrew slave, and became its prime minister. He was the hero of his age, the saviour of his country, the most successful man of his day. He became so great because he was so good; he was a noble man because he was a thorough man of God. IV. JOSEPH WAS A TYPE OF CHRIST. Joseph, like Jesus, was his father’ s well-beloved son, the best of brothers, yet hated and rejected by his own; was sold from envy for a few pieces of silver, endured a great temptation, yet without sin; was brought into a low estate and falsely condemned; was the greatest of forgivers, the forgiver of his own murderers; and was in all things the son and hope of Israel. (J. Wells.)The commencement of Joseph’ s history I. As BY HIS EARLY PIETY. His conduct was not back-biting, but a filial confidential report to his father. 1. It showed his love of truth and right. He would not suffer his father to be deceived by a false estimate of the conduct of his sons. He must be made acquainted with the truth, however painful, or be the consequences what they might to all concerned. 2. It showed his unwillingness to be a partaker of other men’ s sins. 3. It showed a spirit of ready obedience. He knew that a faithful report of the conduct of his brethren was a duty he owed to his father. II. As MARKED OUT FOR A GREAT DESTINY. III. AS THE OBJECT OF ENVY AND HATRED. 1. Because of his faithful testimony. 2. Because of his father’ s partiality. 3. Because of the distinction for which God had destined him. (T. H.Leale.)Jacob and Joseph I. THE FOUND IN JACOB’ S FAMILY. Four reasons for this. 1. Jacob’ s favouritism for Joseph. 2. The scandal-bearing of Joseph. 3. The polygamy of Jacob. 4. The envy of the brothers. II. JOSEPH’ S MISSION TO SHECHEM. Observe here the bloodguiltiness of these brothers; they did not take Joseph’ s life, but they intended to take it; they were therefore murderers. Let us make a distinction; for when we are told that the thought is as bad as the crime, sometimes we are tempted to argue thus: I have indulged the thought, I will therefore do the deed, it will be no worse. This sophistry can scarcely deceive the heart that uses it; yet, merely to put the thing verbally right, let us strip it of its casuistry. The thought is as bad as the act, because the act would be committed if it could. But if these brethren of Joseph had mourned over and repented of their sin, would we dare to say that the thought would have been as bad as the act? But we do say that the thought in this case was as bad as the act, because it was not restrained or prevented by any regret or repentant feeling; it was merely prevented by the coming in of another passion, it was the triumph of avarice over malice. But all these brothers were not equally guilty. Simeon and Levi and others wished to slay Joseph; Judah proposed his being sold into captivity; while Reuben tried to save him secretly, although he had not courage to save him openly. He proposed that he should be put into the pit, intending to take him out when the others were not by. His conduct in this instance was just in accordance with his character, which seems to have been remarkable for a certain softness. He did not dare to shed his brother’ s blood, neither did he dare manfully to save him. He was not cruel, simply because he was guilty of a different class of sin. It is well for us, before we take credit to ourselves for being free from that or this sin, to inquire whether it be banished by grace or only by another sin. (F. W. Robertson, M. A.)The father’ s favourite, and the brothers’ censor 1. We are taught here the evil of favouritism in the family. The balance, as between the different children in the same household, must be held evenly by the parents. No one ought to be the “ pet” of either father or mother, for the “ pet” is apt to become petted, haughty, and arrogant towards the others; while the showing of constant favour to him alienates the affections of the rest, both from him and from the parents. “ Is that you, Pet?” said a father from his bedroom to a little one who stood at the door in the early morning knocking for admission. “ No, it isn’ t Pet, it’ s only me,” replied a sorrowful little voice; and that was the last of “ pet” in that family. See what mischief it occasioned here in Jacob’ s household! 2. We may learn from this narrative how bitter is the antagonism of the wicked to the righteous in the world. The real root of the hatred of Joseph’ s brethren is to be traced to the fact that he would not consent to be one of them, and join in the doing of things which they knew that their father would condemn. His conscience was tender, his heart was pure, his will was firm. He was a Puritan and they were regardless, and they chose to set down his non-conformity to pride rather than to principle, and persecuted him accordingly. There is an immense amount of petty persecution of this sort going on in all our colleges, commercial establishments, and factories, of which the principals and the great world seldom hear, but which shows us that the human nature of to-day is in its great features identical with that which existed many centuries ago in the family of Jacob. What then? Are the upright to yield? are they to abate their protest? are they to become even as the others? No; for that would be to take the leaven out of the mass; that would be to let evil become triumphant, and so that must never be thought of. Let the persecuted in these ways hold out. Let them neither retaliate, nor recriminate, nor carry evil reports, but let them simply hold on, believing that “ he that endureth overcometh.” 3. The case of Joseph here brings up the whole question of our responsibility in regard to what we see and hear that is evil in other people. I have come to the conclusion that Joseph was by his father placed in formal charge of his brokers, and that it was is duty to give a truthful report concerning them, even as to-day an overseer is bound in justice to his employer to state precisely the kind of service which those under him are rendering. That is no tale-bearing; that is simple duty. But now, suppose we are invested with no such charge over another, and yet we see him do something that is deplorably wrong, what is our duty in such a case? Are we bound to carry the report to his father or to his employer, or must we leave things alone and let them take their course? The question so put is a delicate one and very difficult to handle. But I think I see two or three things that cast some little light upon it. (1) In the first place we are not bound by any law, human or divine, to act the part of a detective on our neighbour and lay ourselves out for the discovery of that in him which is disreputable or dishonest. We must have detectives in the department of police, and they are very serviceable there; but that every one of us should be closely watching every other to see what evil he can discover in him is intolerable, and we should discourage in all young people every tendency to such peering Paul Pryism. (2) Then, in the second place, when, without any such deliberate inspection on our part, we happen to see that which is wrong, we should, in the way in which we treat the case, make a distinction between a crime and a vice. A crime is that which is a violation of the civil law; a vice is that which, without violating the civil law, is a sin against God. Now suppose that what we see is a crime--the man, let us say, is robbing his employer--then my clear duty, if I would not be a particeps criminis, is to give information to his master, and let him deal with the case as he sees fit. On the other hand, if the evil is a vice--say, for example, sensuality or the like, which does not, directly at least interfere with his efficiency as a servant--then I must deal with himself alone. If he hear me, then I have gained him; but if he refuse to hear me, then I may say to him that, as he has chosen to pay no heed to my expostulation, I shall feel it my duty to inform his father of the matter; and then, having acted out that determination, I may consider that my responsibility in regard to him is at an end, unless, in God’ s providence, there is given me some other opening through which to approach him. (W. M. Taylor, D. D.)Joseph at home I. THE OF HIS EARLY YEARS. Trained from youth to healthy labour and useful employment. Idleness, like pride, was never made for man. II. THE ACCOUNT WHICH HE GAVE TO HIS FATHER OF WHAT HE HAD SEEN WHILE WITH HIS . When open and undisguised sin has actually been committed before our eyes, we are on no account to wink at it. It is a time to speak when, by reporting what is amiss to those who have power to restrain and correct it, we may either put an end to that evil, or bring those to repentance who have committed it. This, however, is both a difficult and painful duty, and it requires much wisdom and grace to perform it aright. III. ISRAEL’ S SPECIAL LOVE FOR JOSEPH. IV. THE MANNER IN WHICH HE SHOWED HIS . Various ways may be found of showing our approbation of those that are good, without displaying those outward marks of distinction, which are almost certain to provoke the envy of others. V. THE IN THE BREASTS OF HIS OTHER . VI. JOSEPH’ S DREAMS. He dreamt of preferment, but not of imprisonment. (C. Overton.)Joseph the favourite son 1. Joseph, though the object of his father’ s tenderest love, was not brought up to idleness. The young man who is desirous of rising in the world, should not forget that the world’ s prizes are for those who win them on the field of toil. 2. It is impossible to determine whether it was Jacob’ s partiality and Joseph’ s superior merit which secured for him the office of superintendent of his brethren. Whatever may have secured him the situation, he seems to have proved himself equal to it. 3. Jacob’ s ill-disguised partiality for the son of endeared Rachel prompted him to an act injurious at once to himself, to Joseph, and to his other children. (J. S. Van Dyke.)Joseph’ s first experience of life I. This young man was taught to work. II. He was placed in favourable circumstances. III. He saw the iniquity of society. IV. He remained uncontaminated in the midst of evil. V. He sought to better society: (Homilist.)Lessons 1. The Church’ s line is drawn by God’ s Spirit eminently opposite to the wicked. 2. The Church’ s generations are best made out from the best of her children. 3. Youth is eminently memorable, when it is sanctified, and gracious. 4. Gracious parents are careful, though never so rich, to bring up their children in honest callings. So Jacob did Joseph, &c. 5. God can preserve some pure, though conversing with wicked brethren, and relations. 6. Gracious dispositions cannot bear or favour the sins of nearest relations. 7. Souls grieved with sins of other relations bring the discovery to such as can amend them (Genesis 37:2.) (G. Hughes, B. D.)Joseph In Joseph we meet a type of character rare in any race, and which, though occasionally reproduced in Jewish history, we Should certainly not have expected to meet with at so early a period. For what chiefly strikes one in Joseph is a combination of grace and power, which is commonly looked upon as the peculiar result of civilising influences, knowledge of history, familiarity with foreign races, and hereditary dignity. In David we find a similar flexibility and grace of character, and a similar personal superiority. We find the same bright and humorous disposition helping him to play the man in adverse circumstances; but we miss in David Joseph’ s self-control and incorruptible purity, as we also miss something of his capacity for difficult affairs of state. In Daniel this latter capacity is abundantly present, and a facility equal to Joseph’ s in dealing with foreigners, and there is also a certain grace of nobility in the Jewish Vizier; but Joseph had a surplus of power which enabled him to be cheerful and alert in doleful circumstances, which Daniel would certainly have borne manfully but probably in a sterner and more passive mode. Joseph, indeed, seemed to inherit and happily combine the highest qualities of his ancestors. He had Abraham’ s dignity and capacity, Isaac’ s purity and power of self-devotion, Jacob’ s cleverness and buoyancy and tenacity. From his mother’ s family he had personal beauty, humour, and management. A young man of such capabilities could not long remain insensible to his own destiny. Indeed, the conduct of his father and brothers towards him must have made him self-conscious, even though he had been wholly innocent of introspection. The force of the impression he produced on his family may be measured by the circumstance that the princely dress given him by his father did not excite his brothers’ ridicule but their envy and hatred. In this dress there was a manifest suitableness to his person, and this excited them to a keen resentment of distinction. So too they felt that his dreams were not the mere whimsicalities of a lively fancy, but were possessed of a verisimilitude which gave them importance. In short, the dress and the dreams were insufferably exasperating to the brothers, because they proclaimed and marked in a definite way the feeling of Joseph’ s superiority which had already been vaguely rankling in their consciousness. And it is creditable to Joseph that this superiority should first have emerged in connection with a point of conduct. It was in moral stature that the sons of Bilhah and Zilpah felt that they were outgrown by the stripling whom they carried with them as their drudge. Either are we obliged to suppose that Joseph was a gratuitous talebearer, or that when he carried their evil report to his father he was actuated by a prudish, censorious, or in any way unworthy spirit. That he very well knew how to hold his tongue no man ever gave more adequate proof; but he that understands that there is a time to keep silence necessarily sees also that there is a time to speak. And no one can tell what torture that pure young soul may have endured in the remote pastures, when left alone to withstand day after day the outrage of these coarse and unscrupulous men. An elder brother, if he will, can more effectually guard the innocence of a younger brother than any other relative can, but he can also inflict a more exquisite torture. (M. Dods, D. D.)Feeding the flock Joseph feeding his father’ s flock We have in the text various statements respecting Joseph. I. His feeding his father’ s flock. II. His father’ s great love for him. III. His brethren’ s hatred of him. IV. His keeping company more especially with the humbler children of Israel, the sons of Bilhah and the sons of Zilpah, the two handmaids. 1. The description of the youthful Joseph, as feeding his father’ s flock, may well remind us of the great Shepherd and Bishop of our souls, who as the good Shepherd laid down His life for the flock of God, and leads His own sheep forth by the still waters of salvation, and makes them to lie down in the wholesome pastures of His Word (Psalms 80:1-19; Psalms 95:6-7; Isaiah 40:11; Ezekiel 34:22-31; Zechariah 13:7). 2. We are now to consider Joseph as the dearest of his father’ s sons, as a type of Jesus, the beloved Son of His Eternal Father. Joseph as he grew up was still more endeared to his father. The death of his mother would naturally lead Jacob to centre his affections still more absorbingly upon him. And it appears, that Joseph repaid the old man’ s warm affections by filial obedience and love. And parents value a dutiful and heavenly-minded child the more, when, like Joseph, he is preserved unpolluted by the bad example of his ungodly brothers. We have in the inspired narrative very early proofs of this partiality of the patriarch. “ And he put the two handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost” (Genesis 33:1-2). But it is time we directed our attention to One greater than Joseph. The love of the Father to the Lord Jesus immeasurably exceeds every love of which we have any experience in our own breasts. It passeth knowledge. Of all the sons of God, Jesus is certainly the chiefest among ten thousand and the altogether lovely in the sight of His eternal Father. Jesus is indeed “ the only-begotten of the Father,” His only-begotten Son. The obedience and love and filial sympathy of the Lord Jesus was, to use the language of men, the solace of Jehovah’ s heart when grieved with the ingratitude and vileness of the whole human family. He was a perfect Son, and the only perfect Son the world ever beheld. The zeal of His Father’ s house consumed Him. Throughout His whole life He was, like Joseph, separate from His sinful brethren, and mourned with His Father over their wickedness. The obedience of Christ to His Father was well pleasing to Him, and we are again and again informed throughout the Gospels that the Father delighteth to honour the Son, and viewed every step of His work on earth with the highest satisfaction. 3. His keeping company with the humbler children of his father, the sons of Bilhah, and the sons of Zilpah, the two handmaids. In how much higher a sense must it have been indeed painful in the extreme for the meek and lowly Saviour to live in the polluted atmosphere of our guilty world. What wonderful condescension what humility, that He should stoop from heaven to mingle with vile stoners here! Learn a lesson of forbearance and patience with sinners from our dear Redeemer. 4. And now let us briefly consider the last particular respecting Joseph, mentioned in my text; viz., the envy with which his brethren regarded him. As this envy will come again under our notice as we proceed further into the life of Joseph, we will now simply consider the result of it mentioned in the text: “ They could not speak peaceably unto him.” The higher a man rises in the estimation and friendship of some, the more he is hated and abhorred by others. The nearer a man lives and the closer a man walks with his heavenly Father, the more will he experience of this world’ s envy and the anger of the old serpent’ s seed. If Joseph drinks most fully of the sweets of his father’ s love, he must also drink most deeply of the bitters of his brethren’ s hate. If anything could disarm opposition and rob envy of his fang, surely it was the mild meekness and humility of that Man of Sorrows. (E. Dalton). Genesis 37:3 Israel loved Joseph more than all his children Partiality in the family I. IT WAS NATURAL. 1. On account of a kindred spirit. 2. On account of pleasant associations. II. . 1. It was revealed for the comfort of Joseph. 2. It was manifested in such a manner that the other children could take offence. III. IT HATRED. 1. Their hatred took a wrong direction. 2. Their hatred overcame their humanity. (Homilist.)Evils of partiality in the family I. SHOWS IN THOSE IT. II. OFFENDS THOSE . II. INJURES THE ONE IT IS TO BENEFIT. IV. LEADS TO IN THE FAMILY. V. RESULTS IN MANY SINS AND MANY SORROWS. (J. Henry Burn, B. D.)Jacob’ s affection for Joseph not misplaced Enabled to study characters, alike by long experience and natural shrewdness, he was eminently fit to discover the spirit of Joseph’ s accounts; and had he detected a vile motive, his heart would have turned from the slanderer; for he had himself thoroughly completed his moral purification. Further, the general conduct of the brothers were such as to let unfavourable statements appear at least as no deceitful fabrications. And, lastly, depravity and meanness are totally at variance with those noble qualities of Joseph’ s mind, which we shall soon have opportunities to unfold, and which alone could make him the worthy medium of the great plans of Providence. Too young to listen to prudence, and too generous to regard expediency, his pure and susceptible mind repeated in harmless innocence what passed among his brothers; and open and communicative, he knew no artificial reserve. He, therefore, is not even liable to the reproach of carelessness; for he would have seen no wrong in his conduct, even had his attention been directed to it; following the unrestricted impulses of his nature, he had not yet commenced to reflect upon his feelings, or to control and direct his emotions. But was it not blamable on the part of Jacob, so decidedly to prefer one son to all the others? Ought not a father to bestow an equal share of affection upon all his children? This question is but partially to be answered in the affirmative. Certainly, the natural love of a father, which is the result of the close relationship, is very generally equally ardent towards all his children; he will, with the greatest sacrifices, support, educate, and protect all his offspring. But another affection, based upon esteem or internal affinity of characters, may be superadded to the natural love, as will frequently be the case with parents of strongly-marked mental or moral organization; and thus that love is produced which is the emancipation from the blind rule of instinct, and consists in the prevalence of reason and moral liberty. And if it is not reprehensible in a father to feel more strongly for the children in whom he finds his own existence more distinctly renewed, or who are more susceptible of culture and refinement, it can, at the utmost, only be deemed an imprudence if the predeliction is manifested before the less beloved children. But though it is no moral offence, it may become a source of envy, strife and domestic discord. This truth was neglected by Jacob when he made for his favoured son Joseph a long and costly robe. The ample and folding garments of persons of wealth and distinction were not seldom composed of, or covered with, pieces of various costly stuffs, tastefully arranged--ambitious vestments, well calculated to account for the feelings of animosity on the part of Joseph’ s brothers. (M. M. Kalisch, Ph. D.)Parental fidelity It is interesting to read the testimony of men at once great and good, to parental fidelity and affection. Said Lamartine, the celebrated French author: “ The future state of the child depends in a great measure upon the home in which he is born. His soul is nourished and grows, above all, by the impressions which are there left upon his memory. My father gave me the example of a sincerity carried even to scrupulousness; my mother, of a goodness rising to devotion the most heroic . . . I drank deep from my mother’ s mind; I read through her eyes; I felt through her impressions; I lived through her life.” Further on, he says: “ I know that my mother wished to make me a happy child, with a healthy mind and a loving soul, a creature of God, not a puppet of men.” Again, he adds: “ Our mother’ s knee was always our familiar altar in infancy and in boyhood. She elevated our thoughts to God as naturally as the plant stretches upward to the air and light. When she prayed along with us and over us, her lovely countenance became even sweeter and gentler than before, and when we left her side to battle with the world, we never forgot her precepts.” The child of the wisest and best may go wrong, for there are seeds of evil in every heart. But the rule is that God’ s blessing on affectionate fidelity secures a happy and useful life here, with the assurance of heavenly awards in the hereafter. (Henry M. Grout, D. D.)Family training Another manifest principle observed by Mrs. Wesley in the education and training of her family, was that of thorough impartiality. There was no pet lamb in her deeply interesting flock; no Joseph among her children to be decked out in a coat of many colours, to the envy of his less loved brethren. It was supposed by some of her sisters that Martha was a greater favourite with Mrs. Wesley than the rest of her children, and Charles expressed his “ wonder that so wise a woman as his mother could give way to such a partiality or did not better conceal it.” This, however, was an evident mistake. Many years afterwards, when the saying of her brother was mentioned to Martha, she replied, “ What my sisters call partiality was what they might all have enjoyed if they had wished it, which was permission to sit in my mother’ s chamber when disengaged, to listen to her conversation with others, and to hear her remarks on things and books out of school-hours.” There is certainly no evidence of partiality here. All her children stood before her on a common level, with equal claims, and all were treated in the same way. (J. Kirk.)A coat of many colours Joseph’ s coat of many colours It may remind us-- I. OF THE DRESS WHICH EARTHLY PARENTS PREPARE FOR THEIR . Respecting which consider-- 1. They toil to procure it, working hard and long. 2. They exercise thought in selecting. Have to consider size, season, material, appearance. 3. They have to inspect it often. How it has been used; how it wears; does it need repair. 4. They have to renew it often. The best will wear out or be out-grown 1 Samuel 2:19). II. OF THE ROBE WHICH OUR FATHER FOR THOSE WHO LOVE HIM. 1. We need clothing for the soul, as well as for the body (1 Peter 3:3-4; 1 Peter 5:5). God knows what things we have need of, even if we are unconscious of our need (Revelation 3:17). 2. We cannot make, or purchase, soul-clothing. We must receive it as a free gift. Only God can give it (Revelation 3:18). 3. For earnest, persevering, asking--accompanied by watching--we may obtain the robe of righteousness, the garment of salvation. This robe Jesus wrought for us. 4. This robe will fit well, look well, wear for ever. It is a white robe. White includes all the colours (explain). Hence it is a coat of many colours. 5. It is a court dress (explain) in which to enter the great King’ s presence. Learn: (1) Be careful of clothes. Those who cannot earn them may lesson their parent’ s expenses and labour and anxiety by taking care of them. (2) Keep your soulclothes unspotted from the world. Beware of sin-stains, and of self-righteous cleansing and patching. (J. C. Gray.)Joseph I. THE MANY- COAT, The margin says many “ pieces.” May have been “ many colours” as well. Such coats are not uncommon for young people in the East at this day (“ Ranwolf’ s Travels,” pt. I., p. 89), in Syria, Persia, and India. Made probably of strips of variously-coloured cloth. This Jacob gave to Joseph because he was a “ son of his old age; “ a phrase understood by most to mean that Jacob was an old man when Joseph was born; but which Dr. Jamieson says means that Joseph had--to use a familiar phrase--an old head on young shoulders. This coat maybe regarded-- 1. As a gift of affection. It may be questioned how far it was wise to show special love in so marked a manner. Jacob, knowing his other sons, must have been sure that their envy would be excited. 2. As a reward of merit. Some reward less noticeable would have been better. Joseph was made overseer, or chief shepherd, for such is the meaning of Gen 37:2, and hence it might be also-- 3. A badge of office. II. THE EVIL EFFORT. If Joseph were a mere tale-bearer he would be blamable. But as chief shepherd he was bound to state what was the conduct of his brothers, if they were under-shepherds. III. THE DREAMS. Dreams in that age more influential than with us. No sure word of prophecy. Abraham, Isaac, and Jacob had had wonderful dreams, or rather visions. Such had, doubtless, been often related. Hence these sons of Jacob were prepared to consider dreams with much reverence and awe. But believing them to be Divine messages, they should not have been angry. It is clear that their hearts were not right with God, or they would not have opposed His will. Learn: 1. To guard against the appearance of partiality in our families. 2. God is no respector of persons. 3. To abstain from the appearance of evil, that there be no evil report concerning us. (J. C. Gray.)Joseph’ s coat of many colours It was customary in those times for princes to give to their subjects, and parents to their children, valuable garments as tokens of esteem. These garments were of different texture and material, and were more or less valuable according to their quality. The art of manufacturing cloths is of very great antiquity. Wool, cotton, and flax were all used in these fabrications both by the Hebrews and the Egyptians. The colours generally used were white, purple, scarlet, and black; but party coloured cloths, or plaids, were also much esteemed. Such garments are represented on some of the monuments of Egypt. At Beni-Hassan, for example, there is a magnificent excavation, forming the tomb of Pihrai, a military officer of Osartasen I., in which a train of foreign captives appears, who are supposed to be Jebusites, an inscription over one person in the group reading, “ The Chief of the land of the Jebusites.” The whole of the captives are clad in party-coloured garments, and the tunic of this individual in particular may be called “ a coat of many colours.” “ A coat of many colours” Jacob gave to his son Joseph. Some, however, are of opinion that it was not a plaid, but a garment of patch-work, the word rendered “ colours” being in the margin “ pieces.” In reference to the narrative, Mr. Roberts, in his “ Oriental Illustrations of the Sacred Scriptures,” observes: “ For beautiful or favoured children precisely the same thing is done at this day. Crimson, and purple, and other colours are often tastefully sewed together. Sometimes the children of Mahometans have their jackets embroidered with gold and silk of various colours.” (Thornley Smith.)Imprudent testimonies of regard Parents ought to love most affectionately those children who best deserve their love; but they ought not to hurt, instead of benefiting, the children whom they love, by imprudent testimonies of their regard. Joseph might have lived happily in his father’ s house without a garment of divers colours; but he could not wear it without encountering the hatred of all his brethren. (G. Lawson, D. D.) Genesis 37:4 They hated him Lessons 1. Choice respects to any, from parents, above all others, usually make such favourites to be envied. 2. Flesh and blood usually hate that which grace affects and loves. 3. Sin, and envy specially, put men out of a capacity of doing duty to relations. 4. Where hearts are full of hatred, mouths speak not peace but bitterness and scorning. (G. Hughes, B. D.)Causes of envy Notice now what are the three things for which we are prone to envy others. 1. Their privileges. Joseph was envied because his father favoured him. Asaph was “ envious at the foolish,” when he “ saw the prosperity of the wicked” (Psalms 73:3). Against this David warns us--“ Fret not thyself because of evil doers” --“ Fret not thyself because of him who prospereth in his way” (Psalms 37:1-7). 2. Their prospects. Joseph was envied because of the destiny foreshadowed by his dreams. Walter Scott envied his school-fellow the prize he seemed certain to win. This again, how common I Many a boy stands aloof from his comrades, and joins little and without heart in their sports, because he has fixed his hopes--his ambition if you will--on some object to be gained. Now the others will not envy him in the sense of wishing to be as he is; but they resent his presuming to have objects higher than theirs. 3. Their piety. Joseph was envied because he held aloof from his brothers’ sins. It is not so now? (E. Stock.)Envy The happiness of other men is poison to the envious man. The odious passion of envy torments and destroys one’ s self, while it seeks the ruin of its object. Beware of envy; you know not to what it tends. Beware of all its fruits; you will find them to be deadly, when they have time and opportunity to ripen. Joseph’ s brethren did not proceed to extremes of cruelty when they were first seized with this baleful passion. They “ could not speak peaceably to him,” but they entertained no thoughts of killing him, till their envy had by indulgence acquired a greater degree of strength. Their “ lust conceived and brought forth sin; and when their sin was finished, it brought forth death” to Joseph in their intentions. They contracted the guilt of his blood, although they did not shed it. They were chargeable with intended murder in the sight of men, when they cast Joseph into the pit; but in the sight of God they were chargeable with this crime as soon as they began to hate Joseph; for “ he that hateth his brother in his heart is a murderer.” (G. Lawson, D. D.)The baleful nature of envy “ Wrath is cruel, and anger is outrageous; but who is able to stand before envy?” (Proverbs 27:4). Even a brother is sometimes exposed to its influence. Like the wild tornado which, as it sweeps along, destroys the loveliest flowers, and leaves the garden desolate as the wilderness, it has cut down many a youth of promise, and turned many a peaceful home into a scene of sadness and distress. We may say of it as Seneca says of anger, to which it is intimately allied: that it is a vice decidedly against nature; for it divides instead of joining, and in some measure frustrates the end of Providence in human society. “ One man was born to help another; envy makes us destroy one another. Nature unites, envy separates; the one is beneficial, the other mischievous; the one succours even strangers, the other destroys the most intimate friends; the one ventures all to save another, the other ruins himself to undo another.” (Thornley Smith)Envy hateful When Sir Walter Scott was a boy at school, his efforts to gain a prize seemed all to no purpose, on account of the superior memory of one of his companions, who never failed to say his lessons perfectly. Walter did well, but now and then he would make a slip. In vain he strove to be first; he was always second, but could not oust his schoolfellow from the top place. One day, watching his rival repeating a long task without mistake or hesitation, Walter noticed that his fingers were perpetually fidgeting a particular button on his waistcoat. A thought struck the envious lad. Could it be? He would see. An opportunity soon occurred, and he cut off that button from that waistcoat while its owner was asleep. Next day the class stood up. Number one began, and as the first words left his lips, his fingers might be seen feeling for the familiar button. They felt for it in vain; and the hapless boy stopped, then stammered, then stopped again, and broke down altogether. Utterly unconscious of the cause, he racked his memory in despairing amazement, but he could not remember a line, and Walter stepped to the top of the class. Not a very serious trick, many boys will say. I choose it on this very account, as an illustration of what envy will lead to. Our object in this lesson should be to show envy at work in ordinary daily life, working all manner of mischief, just because its wickedness is not appreciated. An illustration of some murderer, whose crime was instigated by envy, would not answer our purpose. Our Sunday scholars would condemn the sin with horror, utterly failing to see the less glaring, but in God’ s sight not less hateful, fault of their own hearts and tongues and lives. Our illustrations should be such as will enable us effectively to say, like Nathan, “ Thou art the man!” “ Mutato nomine, de te fabula narratur.” But it is not enough to show the hideousness of envy. We must show the beauty of the “ charity” which “ envieth not.” Thus: What should Walter Scott have done? Let the button alone? Yes; hut more than that. He should have honoured his companion, and rejoiced in his success. Ah, that is hard! (E. Stock.)Envy soon finds an opportunity When envy has fully formed its purpose of cruelty, it very speedily sees and seizes an opportunity for carrying it through. The great dramatist, indeed, has represented one of the most unscrupulous of his characters as excusing himself after this fashion: “ How oft the sight of means to do ill deeds makes ill deeds done” ; but then it is only the envious and malicious man who is on the outlook for means to do ill deeds, and therefore it is to him only that the perception of them offers a temptation. If King John had not been wishing to make away with Arthur, the presence of Hubert would not have suggested to him that he had found a fit instrument to do what he desired. Just as love keens the vision to such a degree that it sees ways of service that are invisible to others, so hate quickens the perception, and finds an occasion for its gratification in things that would have passed unnoticed by others. The brothers of Joseph, therefore, being filled with envy towards him, soon had an opportunity of working their will upon him, and they seized it with an eagerness which showed how intensely they hated him. (W. M. Taylor, D. D.) Genesis 37:5-11 Joseph dreamed a dream The dreams of Joseph Destined superiority to brethren and parents is the one grand idea that comes out in the strange visions of the night recorded here. 1. This idea was evidently a Divine communication. 2. This idea was expressed at different periods and in different symbols. 3. This idea was felt by all to have a Divine significance. I. THE VISIONS OF YOUTH. The young generally create bright visions of the future. This tendency serves-- (1) To increase the amount of man’ s happiness on this earth. (2) To supply a mighty stimulus to our mental powers. (3) To intimate what human nature would have been had there been no sin. II. THE OF SOCIETY. Jealousy is a passion that springs from the fear of a rival enjoying advantages which we desire for ourselves. 1. It is very general. 2. It is an unhappy feeling. 3. It is unchristian. III. THE DESTINY OF VIRTUE. 1. There is much in a virtuous life itself to ensure advancement. 2. Advancement is pledged by God Himself to a virtuous life. Learn: 1. The fate of eminence. To encounter jealousy. Heed it not. March on. 2. The path of glory. Virtue. The beginning may be difficult, but the end will be everlasting life. (Homilist.)The favourite son I. JOSEPH’ S DREAMS. II. JOSEPH’ S . III. JOSEPH’ S . 1. He was separate by a superior destiny, of which his youthful dreams were permitted to give a dim, indefinite glimpse. 2. He was separate by reason of the fondness of his father for aim, on the one side, and by the envy and enmity of his brethren, on the other. 3. He was separate by the banishment from his home in Canaan to the land of Egypt, where the Midianites sold him to an officer high in the service of the Egyptian king. 4. And over all the chances and changes of his life God ruled. Joseph’ s history remarkably illustrates Paul’ s saying in Romans 8:28. Let us remember this, and try from our earliest youth to serve God faithfully, and to suffer our trials patiently, as Joseph did. (W. S. Smith, B. D.)Lessons 1. Good souls whom men hate for their goodness, God chooseth to reveal His mind more graciously to them. 2. God hath by dreams, in time past, revealed His future providences about His Church unto men. 3. Young years, addicted to godliness, are made capable of great and sweet discoveries from God (Genesis 37:5). 4. It is duty to declare God’ s will revealed concerning His purposes to His Church, though it please not men (Genesis 37:6). 5. Dark, but certain, have been the revelations of God in times past, concerning His providence to His Church (Genesis 37:7; Genesis 37:9). 6. God in bringing about the salvation of His Church, makes parents and brethren stoop to His instruments. Superiors to inferiors. 7. God maketh persons in themselves adverse to His providences, yet to be interpreters of His revelations (Genesis 37:8). 8. The Lord hath usually foretold the salvation and advancement of His Church, but not the way; Joseph dreams not of prisons. 9. Carnal relations are apt to hate and envy their very brother, when God sets him up above them. 10. The way and means of comfort which man despiseth, God useth yet to do them good who hate it. So here. 11. Gracious souls that wait for the Church’ s delivery may yet have regret against the means discovered (Genesis 37:10). 12. Grace in those souls checks their regret, and makes them observe, and keep God’ s discoveries to them (Genesis 37:11). (G. Hughes, B. D.)How to judge of a dream When a person told his dream in relating religious experience, Rowland Hill said, “ we do not despise a good man’ s dreams, but we will judge of the dream after we have seen how you act when you are awake.” Ambition’ s brilliant dreams A youth of rare promise was Joseph. From his aptitude in creating and divining dreams, we may infer his fondness for quiet contemplation. His mind was active; he lived much in the future; he loved to roam amid unseen realities. Yet Joseph was not a perfect man. As every rose has its attendant thorn, so blemishes appear on his young soul. A sense of superiority and self-importance was fast springing up, under the unwise partiality of his father It was a tiny rift which would soon spoil the music of his life; a little cloud that would soon cover the whole horizon. I. OBSERVE THE RAW OF THESE DREAMS. Every part of the history proceeds in a manner the most natural. It was the season of summer, and Joseph had been sharing with his brethren the labours of the harvest-field; for in Syria corn comes to maturity much earlier than in England. Overwearied with the excitements of the harvest, what more natural than that a busy imagination would weave into his dreams the stirring scenes in which he had just played a part? Touching the second dream, we must remember that, in the East the vocation of shepherds require their presence, in turn, during the hours of night, when wild beasts seek their prey. In that translucent atmosphere, and amid those cloudless skies, the lamps of heaven gleam with a brilliance unknown in Western climes. Again, by the natural processes of human thought, such a scene would furnish fit elements for the young man’ s dreams. Even nature moulds a man. II. OBSERVE THE OF THESE DREAMS. Not only does mystery appertain to heavenly things, there is mystery unfathomed within ourselves. Who can expound to us the philosophy of our dreams, yet these are full of significance. Aspirations, ambitions, projects, which during the day were kept in reserve, locked in secret by the monarch Will, now freely disport themselves, and the man’ s real self is seen in the mirror of his dreams. The prospect of eminence and rule rose before his eye, awake or asleep, like a glittering imperial crown, until that which at first was a vague possibility grew into a mental certainty. The conviction was rooting itself that he was to be a king. III. OBSERVE THE OVER-RULING PURPOSE OF GOD. Although Joseph was conscious that he was free to choose his own course in life, free to frame ambitions, yet he was free only within certain limits, within a fitting circle: choice and will could act. Nevertheless the will of God encompassed and controlled the whole. There is no such thing as fatalism. We are moulding our own destiny, both temporal and eternal. We can catch at times a whispering of God’ s voice even in our dreams. (J. D. Davies, M. A.)Joseph has clear intimations of his future greatness We are told in these verses that Joseph had intimations given him of his future greatness; that God revealed to him by dreams that, notwithstanding his brethren’ s present hatred and envy, they should one day come and bow themselves down before him. The happy end of all his troubles was thus mercifully made known to him, that he might be supported under them, and be strengthened to endure the depths of affliction into which his brethren were soon to plunge him. These dreams would doubtless often recur to his memory as he lay in the Egyptian prison, and cheer and comfort him as he felt the iron enter into his soul. And Joseph, in thus having his high destiny revealed to him at the commencement of his career, was a type of our dear Saviour. In all his sufferings on earth he was sustained and cheered by the joy that was set before him. The Father gave him this for the same reason that He gave Joseph early intimations of his future dignity, to cheer and solace his depressed spirit while rudely buffeted and tossed to and fro on the billows of earthly sorrow. We have thus seen, that the Father made known to Jesus as He did to Joseph the greatness that awaited Him, in order to sustain Him as He passed through the dreary waste of trouble that stretched far away between Him and the promised glory. We have seen also that Jesus, as well as Joseph, made mention of His coming dignity to His brethren. We shall now see that the result was the same in both cases. They hated him yet the more for his words, and said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? So far from receiving Jesus as the Saviour when He clearly intimated to them that He was the Messiah, and proved it most convincingly by a thousand miracles, they despised and rejected Him. (E. Dalton)The sanguine temperament of youth It is worthy of remark, that Joseph’ s visions were such as predicted only advancement and honour; his perils and imprisonment formed no part of his dreams. At this stage of the history, we are reminded of the sanguine hopes and lively anticipations which usually animate the minds of the young. (T. Gibson.) Genesis 37:12-17 His brethren went to feed their father’ s flock Joseph leaves his father to seek his brethren Do you discover in this any type of the Redeemer? Does it remind you of one who left a far better home, and descended from the bosom of a far more illustrious father, to travel through this wilderness world in quest of his wicked and wandering brethren? Brethren, there is a closer analogy between the two cases than appears at first sight. It was at his father’ s command that Joseph abandoned the comforts of his father’ s home and became a wanderer in search of his brethren; and it was equally at the command of His Father that Jesus came down from His eternal home in the bosom of the Father, to seek and to save our fallen race. We sadly overlook this in our theology. The Lord Jesus, then, did not come into our world unsent. He was “ the Messenger of the Covenant,” the Sent of the Father. He did not come to do His own will, but the will of Him that sent Him. The obedience of Jesus to His Father, however, infinitely surpasses the obedience of Joseph. Joseph might have anticipated danger, but he could not certainly know that his brethren would treat him roughly and cruelly. Jesus came into the world, having a perfect knowledge of every indignity that awaited Him. Imagine yourselves each a beloved Joseph sent forth by a fond father to your brethren with a message of peace and love; speak to your fellow sinners in this way--talk to them of the glories of your Father’ s home--point them to an everlasting resting-place in a Saviour’ s arms--entreat them no longer to wander in the wilderness. (E. Dalton.) Genesis 37:18-19 They conspired against him to slay him The conspiracy to murder Joseph I. AN EXAMPLE OF THE RAPIDLY COURSE OF EVIL. II. AN EXAMPLE. OF THE BOLD DARING OF SINNERS. III. AN EXAMPLE OF GUILT EVEN WHERE PURPOSE HAS NOT RIPENED INTO ACT. IV. AN EXAMPLE OF DEGREES OF EVEN AMONG THOSE WHO HAVE LENT TO ONE DESIGN. (T. H. Leale)Joseph with his brethren I. MAN UNDER THE OF . 1. Jealousy leads a man to slander. 2. Jealousy leads to falsehood. 3. Jealousy hardens the heart. 4. Jealousy leads to crime. II. MAN UNDER THE OF MERCY. 1. The merciful are in the minority. 2. The merciful lose sight of self. 3. The merciful are always ready to assist others. (Homilist)Lessons 1. The sight of the righteous, whom the wicked hate, is an occasion of working mischief and evil to them. 2. The looks of the wicked is for the mischief of those good souls, who look and seek for their peace. 3. Subtlety and conspiracy for death is the wicked’ s practice against innocent gracious souls (Genesis 37:18). 4. The wicked encourage each other in evil matters to committing them. 5. Vile persons jeer and scorn the revelations of God under terms of contempt. Dreamer (Genesis 37:19). 6. Sinners persecute the saints for God’ s revelations to them. 7. Providence suffers sinners to breathe death and destruction to saints, when they effect it not. 8. Murderers themselves are ashamed to own blood-guiltiness, therefore seek to hide it. 9. Brother’ s blood is not pitied with men of sin. 10. Evil men design to frustrate the counsels and revelation of God by their crafty and cruel practices (Genesis 37:20). (G. Hughes, B. D.)Lessons 1. In evil counsels against the saints, God overpowers the heart of some to frustrate bloody designs of others. 2. God makes evil projected against His servants to come to the cognizance of those that shall defeat it. 3. Deliverance is effected sometimes for the saints by such as hate them enough. 4. Providence causeth the counsel of one evil man to prevail against others, for His saint’ s good (Genesis 37:21). 5. God puts an awe upon some to counsel others not to shed blood. 6. Pretence of a worse death providence ordereth to be made by men to save His from death wholly. 7. Fratricide is made horried to evil men by God for saving His own. 8. Respect to paternal honour may sway with men of bad resolutions, to abstain from evil and offering violence to a brother (Genesis 37:21-22). (G. Hughes, B. D)Lessons 1. Under Providence innocent souls come in their integrity into the hands of spoilers. 2. Simple, honest hearts, may think of coming to brethren when it is to cruel destroyers. 3. Unnatural treacherous dealers stick not to take a garment from a brother. 4. Garments of pleasure may expose men to envy and spoil by wicked hands (Genesis 37:23). 5. Violent hands are soon layed even upon an innocent brother by envious and enraged spirits. 6. Brethren degenerate into spoilers, stick not at it to bury an innocent brother alive. 7. God emptieth the pits of water where He will not have His innocents perish. 8. Dry pits of trouble are in God’ s Use, tokens of deliverance. Joseph shall come out (Genesis 37:24). (G. Hughes, B. D)Reuben’ s attempt to save Joseph He boarded the train which he could not arrest, but he boarded it with the purpose of ultimately controlling it and so preventing a catastrophe. The motive was good, but I am not quite so sure about the policy. It savours a little too much of worldly wisdom for me, and little good came out of it in the end. We have seen it tried here often enough in politics, and almost always with this result: that the well-meaning men who have gone into a questionable movement under the idea that they could thereby guide it into something that would be at least harmless, have been themselves outwitted and befooled. It would have been just about as easy for Reuben to have stood out against the persecution of Joseph altogether as it was for him to protest against the shedding of his blood, and it might have been equally efficacious. At any rate it would have exonerated him from the guilt which they all alike ultimately incurred. His plan was to deliver Joseph, but in a way that was itself deceptive, for he seemed to be doing one thing while he was really seeking another. His proposal was that they should put Joseph into a pit. That to them looked to be a refinement on their cruelty, for it left him to starve to death, while they had meant that he should be slain out of hand. As such, therefore, it commended itself to their acceptance. But his secret intention was to come back by himself when the others should be out of the way, and then take him out and return with him to his father. It was well meant, and not very badly planned either; but then it required that a very careful watch should be maintained, and just there the instability of Reuben’ s character came in to mar it all; for, thinking that now the crisis was past, he wont away and took no further oversight of the matter, and in his absence it was all upset. For the moment, however, it looked as if he had succeeded, for the others accepted his suggestion, and after stripping Joseph of his hated coat, they put him into one of those cisterns which were so common in Palestine, and which, when dry, were sometimes, as in the case of Jeremiah, used as a prison. Lieutenant Anderson, of the Palestine Exploration Enterprise, thus writes regarding them: “ The numerous rock-hewn cisterns that are found everywhere would furnish a suitable pit in which they might have thrust him; and as these cisterns are shaped like a bottle, with a narrow mouth, it would be impossible for any one imprisoned within it to extricate himself without assistance. These cisterns are now all cracked and useless; they are, however, the most undoubted evidences that exist of handiwork of the inhabitants in ancient times.” (W. M. Taylor, D. D.)Evil for good Joseph put himself to so much trouble to find out his brethren that he might inform himself and his father of their welfare; but they took advantage from his love to wreak their hatred upon him, as if they had been devils in flesh and blood, rather than patriarchs in the Church. It is too common with discontented men to say that none were even so ill-used as themselves. But let us consider how Joseph was used, how David was used, how Christ Himself was used, by those men from whom they had most reason to expect kindness. (G. Lawson.)Joseph’ s brethren conspire against him I. The Scriptures expressly prohibit envy (Proverbs 3:31; Proverbs 23:17). God prohibits envy, then, because it is rebellion against His just authority, an insult to His honour, and a denial of His attributes of wisdom and justice and truth. It is also a passion which is infinitely removed from His own pure nature. God prohibits it also because it cannot exist with peace and happiness. Where envy enters happiness departs. Like the buckets of a well, they cannot both descend into the depths of the human heart together. The absence of envy is spoken of in Scripture as a mark of a renewed mind, the characteristic of a soul born of God (Titus 3:3). II. The Lord has, however, given us something more than precepts against envy in His word. To prohibit it ought to be enough, and it will be enough with the child of God to make him loathe and abhor a thing so detestable in the sight of his heavenly Father. The Lord has added to these precepts many most instructive illustrations of the pernicious effects of this base passion. He points us to the fugitive Cain, as he rushes from His presence, his brow stamped with the brand of infamy, and his hand steeped in the life-blood of his righteous brother, and He says, “ Behold the effects of envy.” He points us to the distracted family of Jacob in their rival tents, Rachel envying Leah her children, and Leah envying Rachel the first place in their husband’ s affections, and He says, “ Behold the misery and torment produced by envy.” To what a fiend does envy reduce the man! These unnatural children appear to have had no more compassion for their father than for Joseph; perhaps they even secretly enjoyed the thought of disappointing and grieving him by dashing to the ground all his hopes of his favorite son’ s advancement. “ Let us kill him,” say they, “ and then he cannot rule over us.” And is there nothing, in this conspiracy of his brethren against Joseph, to remind us of a similar conspiracy against God’ s beloved Son? Joseph was here in the strictest sense a type of Christ. Envy endangered His life at its first commencement, and the slaughter of the innocents at Bethlehem may teach us how a man may become envious at the predicted royalties of an infant, as well as at the actual prosperity of those of riper years. His own brethren after the flesh in his after life conspired against Him, and why? Envy was at the root of all their conspiracies. They treated His claim to the Messiahship as a dream. And in their treatment of Jesus they discovered as strong a hatred of His Father, whom they also called their Father, as did Joseph’ s brethren towards their father. So evident was this that Jesus Himself says of them,” Now have they both seen and hated both Me and My Father (John 15:24). There is one more point which makes the type perfect. The steps the brethren of Joseph took to prevent his exaltation over them, actually helped forward the very thing they wished to prevent; so inscrutable are the ways of God in His providence, “ He maketh the wrath of man to praise Him.” The same was the ease with Jesus. God permitted His enemies to go just far enough to accomplish His purposes and to defeat their own. By crucifying Jesus the Jews effectually fulfilled His most ardent wishes, and promoted the benefit and advancement of believers which they meant to hinder. (E. Dalton.)This dreamer The world’ s treatment of dreamers To-day we do not like the dreamers who have seen visions which involve us more or less in decay and inferiority. It is not easy to forgive a man who has dreamed an unpleasant dream concerning us. We cannot easily forgive a man who has founded an obnoxious institution. If a man has written a book which is distasteful to us, it is no matter, though he should do ten thousand acts which ought to excite our admiration and confirm our confidence, we will go back and back upon the obnoxious publication, and whensoever that man’ s name is mentioned, that book will always come up in association with it. Is this right? Ought we to be confined in our view of human character to single points, and those points always of a kind to excite unpleasant, indignant, perhaps vindictive feelings? The world’ s dreamers have never had an easy lot of it. Don’ t let us imagine that Joseph was called to a very easy and comfortable position when he was called to see the visions of Providence in the time of his slumber. God speaks to man by dream and by vision, by strange scene and unexpected sight; and we who are prosaic groundlings are apt to imagine that those men who live in transcendental regions, who are privileged occasionally to see the invisible, have all the good fortune of life, and we ourselves are but servants of dust and hirelings of an-ill-paid day. No; the poets have their own pains, and the dreamers have their own peculiar sorrows. Men of double sight often have double difficulties in life. Don’ t let us suppose that we are all true of inspiration. It is not because a man has had a dream that he is to be hearkened unto. It is because the dream is a parable of heaven that we ought to ask him to speak freely and fully to us concerning his wondrous vision, that we may see further into the truth and beauty of God’ s way concerning man. (J. Parker, D. D.)God in dreams They insulted the Sovereign of the world, while they persecuted their poor brother. They intended to frustrate the Word of the Lord, and hoped they would bring to nothing the counsels of the Most High. Presumptuous creatures! did they think they were stronger than the Almighty? If they had cut Joseph into a thousand pieces, the Word of the Lord would have stood firm and sure. It would be far easier to arrest the sun in his course, than to hinder the performance of any promise that God has made to His people. “ His counsel shall stand for ever; the thoughts of His heart to all generations.” They might, no doubt, imagine that they were fighting, not against God, but against a presumptuous boy, who fondly dreamed of rising into honours above his equals or superiors, and that Joseph’ s arrogance well deserved to be humbled. They did not perhaps think that Joseph’ s dreams were from God; but why, then, were they so much piqued with his dreams? Might they not have suffered them to pass from their memories like other vanities, which pass away the moment in which they make their appearance? Must a man be hunted day after day, till he is chased out of the world, for a silly dream? But if their spirits had not been blinded by envy, they might have either seen that there was something more than ordinary in Joseph’ s dream, or at least have seen good reason to suspend their judgment. It was not a good excuse that they did not know the dreams to be from God. They ought to have known with certainty that they did not come from God, before they ventured to turn them into derision. (G. Lawson, D. D.)A remarkable dream In “ a sketch of my life-work,” which appears in the Christmas number of the Methodist, Gee. Smith, of Coalville, says:--“ One night, in the summer of 1868, I had a remarkable dream, which, strange to say, was repeated three nights in succession. Thousands of poor little children clustered round me, with looks and cries which pierced my soul. I was toiling to drag them to the top of a mountain. Just as I was giving up the struggle, Mr. Gladstone joined in my effort, and just as we both were giving up, our good and noble Queen come to the rescue, and we landed them all at the top. A similar dream occurred during the early part of my canal crusade.” Dreams but not dreams “ Carnal men hear of the beauty of holiness, of the excellency of Christ, of the preciousness of the covenant, of the rich treasures of grace, as if they were in a dream. They look upon such things as mere fancies, like to foolish dreams of golden mountains, or showers of pearls.” “ This their way is their folly.” When scientific men describe to us their curious experiments and their singular discoveries, we know them to be persons of credit, and therefore accept their testimony: why do not men of the world do us the like justice and believe what we tell them? We are as sane as they, and as observant of the law of truth: why, then, do they not believe us when we declare what the Lord has done for our souls? Why is our experience, in the spiritual world, to be treated as a fiction, any more than their discoveries in chemistry or geography? There is no justice in the treatment with which our witness is received. Yet the Christian man need not complain, for in the nature of things he may expect it to be so, and the fact that it is so is a confirmation of his own beliefs. In a world of blind men, an elect race to whom eyes had been given, would be sure to be regarded ae either mad or false. How could the sightless majority be expected to accept the witness of the seeing few? Would it not touch their dignity to admit that others possessed faculties of which they were destitute? And would it not be highly probable that the blind would conspire to regard the men of eyes as fanatical dreamers or deluded fools? Unrenewed men know not the things which are of the Spirit of God, and it is by no means a strange thing that they should deride what they cannot understand. It is sad that those who are dreamers, in the worst sense, should think others so, but it is by no means so extraordinary as to cause surprise. Oh, my Lord, whatever others may think of me, let me be more and more sensible of Thy presence, and of the glorious privileges and hopes which are created in the heart by Thy grace. If men should even say of me as of Joseph, “ behold this dreamer cometh,” it will not grieve me so long as Thou art with me, and Thy favour makes me blest. (C. H.Spurgeon.) Genesis 37:20 We will say, some evil beast hath devoured him Plottings of iniquity This text is no part of revelation. It is a premeditated falsehood, agreed to and told by Joseph’ s brothers, to account for his absence. I. THAT WICKED MEN DARE NOT TRUST EACH OTHER TO EXPLAIN THINGS, BUT MUST AGREE TO FALSIFY AND DECEIVE. “ We will say.” II. THAT IT IS A OF WICKED MEN TO LAY THE BLAME OF THEIR SINS UPON OTHERS. “ We will say, a wild beast,” etc. From the very first it was so. Adam struck upon that mean device, and threw the blame of his sin upon his wife: “ The woman that Thou gavest me.” I know of no instance in the Bible that so clearly indicates the strength of the tendency as this. Some blame one thing or person, and some another; but, like Joseph’ s brethren, they know there is no “ wild beast,” and they must sooner or later confess their sins and say, “ We are verily guilty.” III. THAT WICKED MEN FEEL THERE IS A TIME COMING WHEN THEY MUST MAKE OUT A CASE--MUST TELL HOW THINGS , “ We will say, an evil beast,” etc. (T. Kelly.)The conspiracy I. THE VICTIM. Joseph. What were his crimes? 1. He had done his duty as superintendent of the shepherds; even though it must have been painful to him to convey bad tidings about his brethren, and painful to grieve his father’ s mind by doing so. Yet he only discharged the duty of his office. The fault was theirs, not his. 2. He had been marked as his father’ s special favourite and confidant. But they should have tried to be more worthy of trust themselves. 3. He had been favoured with wonderful dreams, in which their future subordinate relation was clearly indicated. II. THE . 1. Ten against one. Cowardice of this. Combination of thought and strength for a wicked purpose. 2. Ten brothers against one brother. Fratricical struggles the worst of all. Of all relatives, such near ones as these should agree. 3. Ten men, and brothers, against a youthful brother. Might and numbers are not always a proof of right (once all the world was against our elder Brother). 4. Ten wicked men against one good man. “ Though hand join in hand, wickedness shall not go unpunished.” 5. Ten sons against a father. In plotting against Joseph they were fighting against Jacob. Those who oppose Jesus are rebelling against God. III. THE PLOT. 1. The opportunity. (1) They are away from home. (2) They are alone. (3) Joseph, in his coat of honour, approaches to inspect the flocks. 2. The conspiracy. “ The dreamer cometh.” All agree on one point. Joseph to be put out of the way. First resolve to kill him and tell a lie to hide the crime (Genesis 37:20). Reuben intercedes, intending to rescue him (Genesis 37:22). They agree to this, thinking he would die of starvation. Thus they would not shed his blood, and yet would take his life. They strip off his offending coat. Approach of the merchants. Judah would make a profit by the transaction. He little thought of the great profit his wickedness would yield Genesis 45:7-8). Joseph is sold. Imagine his cries and tears, &c. Genesis 42:21). The remorse of Reuben, and the joy of the rest. 3. The consequences. One sin leads to another. They must resort to lying, &c. The trouble that comes upon Jacob (Genesis 42:34-35). Learn: I. Innocent people are often surrounded by evil (John 16:33). II. Virtue and truth to be pursued, notwithstanding danger. III. One sin leads to another. Ultimate concealment impossible. IV. God makes the wrath of man to praise Him. V. Jesus has saved us from going down into the pit, and has redeemed us from bondage. (J. C. Gray.)Joseph’ s confinement in a tank The tank in which Joseph’ s brethren cast him was apparently one of those huge reservoirs excavated by shepherds in the East, that they may have a supply of water for their flocks in the end of the dry season, when the running waters fail them. Being so narrow at the mouth that they can be covered by a single stone, they gradually widen and form a large subterranean room; and the facility they thus afford for the confinement of prisoners was from the first too obvious not to be commonly taken advantage of. In such a place was Joseph left to die--under the ground, sinking in mire, his flesh creeping at the touch of unseen slimy creatures, in darkness, alone; that is to say, in a species of confinement which tames the most reckless and maddens the best balanced spirits, which shakes the nerve of the calmest, and has sometimes left the blankness of idiocy in masculine understandings. A few wild cries that ring painfully round his prison show him he need expect no help from without; a few wild and desperate beatings round the shelving walls of rock show him there is no possibility of escape; he covers his face, or casts himself on the floor of his dungeon to escape within himself, but only to find this also in vain, and to rise and renew efforts he knows to be fruitless. Here, then, is what has come of his fine dreams. With shame he now remembers the beaming confidence with which he had related them; with bitterness he thinks of the bright life above him, from which these few feet cut him so absolutely off, and of the quick termination that has been put to all his hopes. Into such tanks do young persons especially get east; finding themselves suddenly dropped out of the lively scenery and bright sunshine in which they have been living, down into roomy graves where they seem left to die at leisure. They had conceived a way of being useful in the world; they had found an aim or a hope; they had, like Joseph, discerned their place and were making towards it, when suddenly they seem to be thrown out and are left to learn that the world can do very well without them, that the sun and moon and the eleven stars do not drop from their courses or make wail because of their sad condition. High aims and commendable purposes are not so easily fulfilled as they fancied. The faculty and desire in them to be of service are not recognised. Men do not make room for them, and God seems to disregard the hopes He has excited in them. The little attempt at living they have made seems only to have got themselves and others into trouble. They begin to think it a mistake their being in the world at all; they curse the day of their birth. Others are enjoying this life, and seem to be making something of it, having found work that suits and develops them; but, for their own part, they cannot get fitted into life at any point, and are excluded from the onward movement of the world. They are again and again flung back, until they fear they are not to see the fulfilment of any one bright dream that has ever visited them, and that they are never, never at all, to live out the life it is in them to live, or find light and scope for maturing those germs of the rich human nature that they feel within them. All this is in the way to attainment. This or that check, this long burial for years, does not come upon you merely because stoppage and hindrance have been useful to others, but because your advancement lies through these experiences. (M. Dods, D. D.)Evil and mistaken policy After this profound scheme no doubt there would follow a chuckle of triumph. The thing was so lucky in its plan, in its seasonableness, in its practicability; it seemed to meet every point of the case; it made an end of the whole difficulty; it turned over a new leaf in the history of the family. Let us understand that our plans are not good simply because they happen to be easy. Let us understand that a policy is not necessarily sound because it is necessarily final. In the case before us we see both the power and the weakness of men. Let us slay--there is the power; and we will see what will become of his dreams--there is the weakness. You can slay the dreamer, but you cannot touch the dream. You can poison the preacher, but what power have you over his wonderful doctrine? Can you trace it? Where are its footprints? Ten or twelve men have power to take one lad, seventeen years of age, to double him up, and throw him, a dead carcase, into a pit. Wonderful power! What then? “ And we will see what become of his dreams.” A word which perhaps was spoken in scorn or derision, or under a conviction that his dreams would go along with him. Still, underlying all the derision is the fact that, though the dreamer has been slain, the dream remains untouched. The principle applies very widely. You may disestablish an institution externally, politically, financially; but if the institution be founded upon truth, the Highest Himself will establish her. If we suppose that by putting out our puny arms and clustering in eager crowds round the ark of God, we are the only defenders of the faith and conservers of the Church--then be it known unto us that our power is a limited ability, that God himself is the life, the strength, the defence, and the hope of His own kingdom. The principle, then, has a double application--an application to those who would injure truth, and an application tothose who would avail themselves of forbidden facilities to maintain the empire of God amongst men. (J. Parker, D. D.)Joseph cast into the pit The favoured son of Jacob was but a type of the Beloved of the Father. Joseph, in being thus murdered in the intention of his brethren, and, as it were, buried in the pit, yet preserved in order to be exalted to the right hand of royalty and power, was a type of Christ crucified, buried, risen, and glorified. Joseph was far away from his father when trouble overwhelmed him, and his loud cries for help died away in the distance without reaching the parental ear. And what were the words of Jesus in the depths of His affliction? (Psalms 22:1-2). Pity from man He did not expect, and if His Father had but been near Him, He felt that He could brave every danger and endure every pain. Nay, that suffering would have lost all its sting, and sorrow its misery. But the bitter and the agonizing thing was to feel that He was alone--literally alone in His unparalleled sufferings. He had come to them on a better errand than Joseph’ s, and with a message of mercy from abetter than any earthly father. One would think that a herald from so august a court, and bearing so welcome a message, would have been hailed with acclamations of delight by the Jewish people. That people had long been looking anxiously for their long-promised Messiah. His deportment was far more lovely and prepossessing than Joseph’ s--His innocency of life and warmth of brotherly affection far exceeded Joseph’ s--He was the chiefest among ten thousand, and the altogether lovely. He pleaded with the Jews with a depth of pathos never equalled. Have you ever envied Christ? Do you envy Him His right to the throne of your heart, and have you usurped it, and seated yourself in that throne? There is such a thing, too, as envying the Lord Jesus, in the persons of His happy and highly-favoured followers. Let us cheerfully share our blessings with every afflicted Joseph who is east into the pit of adversity. (E. Dalton.)No pit can hide from God’ s eye How were Joseph’ s brethren to secure themselves from the reproach of the world, and the indignation of their father? They would cast Joseph’ s body into some pit after they had killed him. But where were they to find a pit deep enough to hide him from the view of God? It was right not to disoblige their father; but was their God less to be regarded than their father? Many heathens will rise up in judgment against those professors of the true religion, who behave in such manner, as if it were a matter of indifference what sins they commit, if they can preserve their characters from suspicion. A certain Hindoo, trained up in the strictest sect of the religion of his country, had macerated his body to such a degree, that his life was in imminent danger. A Christian physician, who went to see him with the governor of the town, begged him to swallow an infusion of the Jesuit’ s bark in wine, which he thought might preserve his life. The religion of the Indian prohibited this cure. The physician promised that none should hear of it. But the poor Indian answered, that he could not hide it from himself, and chose to die, rather than violate his conscience. (G. Lawson, D. D.)Good intentions must be boldly carried out Reuben’ s intention was good, and let all due credit be given to every man who has a good intention, a merciful object in view. No one of us has a word to say against such a man. But there are times when everything depends upon tone, precision, definiteness, emphasis. I am not sure that Reuben could not have turned the whole company. There are times when one man can play with a thousand. A little one can put ten thousand to flight. Why? Because wickedness is weakness. There is more craven heartedness among bad men than ever you can find among men who are soundly, living good. Is that a hard message to some of you? You know a very bold wicked man. Well, so you do; but that man is a coward. One day the shaking of a feather will cause him to become pale, and to tremble and turn round suspiciously, and timidly, as if every leaf in the forest had an indictment against him and all the elements in the universe had conspired to destroy him. Here is a call to us, most assuredly. We are placed in critical circumstances. Sometimes eight or nine men upon the board of directors have said that their plan will take this or that particular course. We believe that the plan is corrupt; we believe that it is wicked, displeasing to God, mischievous to man. What is our duty under circumstances such as these? To modify, to pare away, to dilute sound principle and intense conviction, to speak whisperingly, timidly, apologetically? I think not. But to meet the proposition with the definiteness of sound principle, and to be in that minority which in the long run is omnipotent--the minority of God. It is not easy to do this. Far be it from me to say that if I had been in Reuben’ s place I should take a more emphatic course. We are not called upon, in preaching God’ s truth, to say what we would have done under such circumstances; but to put out that which is ideal, absolute, final, and then to exhort one another, to endeavour by God’ s tender mighty grace to press towards its attainment. (J. Parker. D. D.) Genesis 37:25A company of Ishmaelites Lessons 1. Providence can make eyes to see, and such objects to be presented, which may occasion diversion of evil plots against the saints. 2. God orders travellers, and trades, and journies, to serve His own ends to His servants. 3. Accidental events to men are settled providences unto the servants of God. 4. Trade from land to land, about proper fruits of the respective countries, hath been, of old, ordered by Providence, for common advantage God allows and commends it (Genesis 49:13). 5. The same place may be aimed at by God and men, but upon several accounts (Genesis 37:25). 6. Providence toucheth hearts as well as eyes of sinners to defeat cruel designs against His. 7. One spoiler may be wrought upon by God to cause others to desist from cruelty. 8. Thoughts of the unprofitableness of sin is a forcing means to avoid it. 9. Murder and concealment of blood bring no advantage to sinners (Genesis 37:26.) 10. Hypocrites may judge there is no profit in one sin, but some in another. 11. Hypocrites may dissuade men from one sin, but incite them to others, Come, &c. 12. Malice of formalists to sincere Christians sticks not to sell them to bitter enemies of the Church. 13. God makes natural relation and motions to flesh sometimes to keep persons from cruelty. 14. God causeth the counsel of one conspirator to defeat the rest, and makes them concur to His ends (Genesis 37:27). 15. Providence offers opportunity to sinners for doing their will, that His may be done. 16. Murderers are made deliverers by God at His pleasure and in His measure. 17. The most innocent souls may be sold for slaves when aimed by God to be lords. 18. A small price do wicked men put upon the best of God’ s servants, nay on His Son. 19. Gracious souls, surprised by the wicked in their honest ways, may be carried whither they would not. 20. Ishmaelites may carry innocents to Egypt for their ends, but God orders them thither for His own. So God maketh use of sinners. They bring him to make gain of him, God sends him to save and gain others. (G. Hughes, B. D.)Caravan trade From very early times, a lively caravan trade was entertained between Syria and the East Jordanic provinces on the one hand, and Egypt on the other; it brought the esteemed products of Arabia and the wares and merchandises of eastern Asia into the land of the Pharaohs; and in the course of time, the importation was conducted with all possible regularity, and on lines prudently chosen and marked out. We find, thai so early as the sixteenth dynasty, stations were formed, temples erected, and wells dug and protected, in the Arabian Desert, for the benefit of those who had occasion to pass through it in their commercial travels. Egypt had, at that period, already attained a great measure of the civilization of which it was capable; it enjoyed a strong government and well-organized public institutions; and the political and social relations were regulated on a firm basis. This sense of security favoured the development of comfort and luxury; the higher castes especially appreciated all that delights and embellishes life; their wants increased in an incredible degree; and they encouraged every undertaking which promised to gratify them. Among the articles in peculiar demand were all varieties of spicery and perfumes, required not only for the feasts and pleasures of the living, but for the embalming of the dead; the mummies generally emitted so delicious a fragrance that they were for generations kept in the houses of the relatives, arranged along the walls, and then only entombed; which practice, however, received, no doubt, its first impulse from the devoted love bestowed in Egypt on departed parents and relatives. The amount of spicery consumed for all these purposes was necessarily immense; and the caravan introduced in our narrative was exclusively laden with those costly commodities. The men who conducted it were Midianites (Genesis 37:28; Genesis 37:36), a tribe partly nomadic, but partly actively engaged in commerce. But as the Ishmaelites commanded by far the greatest part of the caravan trade, all those who carried on the same pursuits were designated by their name. (M. M.Kalisch, Ph. D.)Circumstances favouring bad men There are times when circumstances seem to favour bad men. Some of us are accustomed to teach that circumstances are the voice of Divine Providence. There is a sense--a profound sense--in which that is perfectly true. God speaks by combinations of events, by the complications of history, by unexpected occurrences. Most undoubtedly so. We have marked this. In many cases we have seen their moral meaning, and have been attracted to them as to the cloudy pillar in the day time and the fire by night. At the same time, there is another side to that doctrine. Here in the text we find circumstances evidently combining in favour of the bad men who had agreed to part with their brother. They sat down to eat bread--perfectly tranquil, social amongst themselves, a rough hospitality prevailing. Just as they sat down to enjoy themselves with their bread they lifted up their eyes, and at that very moment a company of Ishmaelites came from Gilead with their camels. What could be more providential? They came in the very nick of time. The brethren hadn’ t to go up and down hawking their brother, knocking at door after door to ask if anybody could take him off their hands; but at the very moment when the discussion was pending and anxiety was at white heat, these circumstances so combined and converged as to point out the way of Providence and the path of right. Then we ought to look at circumstances with a critical eye. We ought first to look at moral principles and then at circumstances. If the morality is right, the eventuality may be taken as an element worthy of consideration in the debate and strife of the hour. But if the principles at the very base are wrong, we are not to see circumstances as Divine providences, but rather as casual ways to the realization of a nefarious intent. Let us be still more particular about this. I do not deny that these Ishmaelites came providentially at that identical moment. I believe that the Ishmaelites were sent by Almighty God at that very crisis, and that they were intended by Him to offer the solution of the difficult problem. But it is one thing for us to debase circumstances to our own use and convenience, and another to view them from God’ s altitude and to accept them in God’ s spirit. (J. Parker D. D.)The uncertainties that characterize our human existence How true it is that we know not what a day may bring forth! Joseph goes out on his father’ s errand and never more returns to his father’ s house--does not see his father again, in fact, for twenty-two years. Of course the crime of his brothers was of the cause of this long separation between him and his venerable parent. But how often similar things occur even among ourselves! Some years ago a little boy was stolen from his home in Philadelphia, and though every means that affection could suggest or professional skill could devise have been used for his discovery, the mystery has never been cleared up, so that to this hour his parents are in most horrible suspense. In our own city, too, scarcely a week elapses without the announcement that some one has disappeared from home and business, and very frequently nothing more is heard of him. But, apart from such occurrences, which may be traced to the cunning and malignity of wicked men, and which are a disgrace to our much boasted civilization, how often it happens, in the simple providence of God, and without blame to any one, that those who part in the morning with the hope of meeting again in a very short while never see each other more on earth! The street accident causes death; or the sudden outbreak of fire in the building in which their office hours are spent cuts off all possibility of escape, and they are burned to ashes; or a panic in a crowded place of amusement which they visited has caused a great loss of life, and they are numbered among the victims; or a railroad collision has smashed the train in which they were passengers, and they are reported among the dead; or, without any such catastrophe, they have simply yielded to a sudden paroxysm of illness and passed within the veil. Who knows not how frequently such things are occurring in the midst of us, so that, as we have lately had occasion again and again to say, the proverb is verified that it is “ the unexpected that happens.” What then? Are we to have our hearts for ever darkened with the shadow of the possibility of such things coming to us? No; for that would be to make our lives continually miserable; but the lesson is that we should be ever ready to respond to the call of God, and should take short views of things by living, as nearly as possible, a day at a time. We need not borrow trouble on the strength of the uncertainty to which I have referred, for “ sufficient unto the day is the evil thereof” ; but we ought to be taught by it to finish every day’ s work in its own day, since its lesson is, “ Boast not thyself of tomorrow, for thou knowest not what a day may bring forth.” (W. M. Taylor, D. D.)Judah’ s suggestion The very brightest and luckiest idea of all. He touched human nature to the very quick when he said, “ What profit is it?” And instantly they seemed to convict themselves of a kind of thickheadedness, and said one to another, “ Ah, to be sure, why no profit at all. Here is an opportunity of selling him, and that will turn to the account of us all. Sell is as short a word as slay. Sell! that will get clear of him. Let us sell. Sell! we shall have no blood upon our hands. Then we shall, perhaps, have a couple of shekels a-piece, and tossing them up in the air an inch or so, and catching them again, and hearing their pleasant chink. This is the plan, to be sure. This is the way out of the difficulty. We are sorry we ever thought of shedding blood; we shake ourselves from all such imputations. Let us sell the lad, and there will be an end of the difficulty.” Selling does not always take a man out of difficulty. Bargain-making is not always satisfactory. There is a gain that is loss; there is a loss that is gain. There is a separation that takes the hated object from the eyes, yet that object is an element in society and in life--working, penetrating, developing--and it will come back again upon us some day greater than power, with intensified poignancy; and the man that was driven away from us a beggar and a slave may one day rise up in our path, terrible as an avenger, irresistible as a judgment of God. Well, his brethren were content. Men even say that they enjoy a great peace, and, therefore, that if circumstances are tolerably favourable, they say that on the whole they feel in a good state of mind. Therefore, they conclude that they have not been doing anything very wrong. Let us understand that vice may have a soporific effect upon the conscience and judgment; that we may work ourselves into such a state of mind as to place ourselves under circumstances that are fictitious, unsound in their moral bearing, however enjoyable may be their immediate influence upon the mind. I am struck by this circumstance, in reading the account which is before me, namely, how possible it is to fall from a rough kind of vice, such as, “ Let us slay our brother,” into a milder form of iniquity, such as, “ Let us sell our brother,” and to think that we have now actually come into a state of virtue. That is to say, selling as contrasted with slaying seems so moderate and amiable a thing, as actually to amount to a kind of virtue. Am I understood upon this point? We are not to compare one act with another and say, Comparatively speaking this act is good. Virtue is not a quantity to be compared. Virtue is a non-declinable quality. I know how easy it is, when some very startling proposition has been before the mind, to accept a modified form of the proposition, which in itself is morally corrupt; and yet to imagine, by the very descent from the other point, that we have come into a region of virtue. When men say, “ Let us slay our brother,” there is a little shuddering in society. We don’ t want to slay our brother. “ Well, then,” says an acute man, “ let us sell him.” And, instantly, amiable Christian people say, “ Ay, ay, this is a very different thing; yes, let us sell him.” Observe, the morality is not changed, only the point in the scale has been lowered. When God comes to judge lie will not say, Is this virtue and water? is this diluted vice? but, Is this right? is this wrong? The standard of judgment will be the holiness of God! (J. Parker, D. D.) Genesis 37:28 Sold Joseph to the Ishmaelites for twenty pieces of silver; and they brought Joseph into Egypt Joseph sold into Egypt I. A FAMILY FEUD THE OF A . Bondage for four hundred years. II. A CLASS BECOMES THE OF GOD’ S AND . Ishmaelites: the slave-traders of their day. III. THE COMFORT OF DEATH FOR LOSS AND (Genesis 37:35). (W. R. Campbell.)Joseph sold into Egypt 1. The narrative shows one of the not uncommon ways which God takes to prepare men for usefulness and blessing. The pathway to any eminence in usefulness, virtue, or joy, is commonly rugged. Muscular strength comes of abundant toil, mental vigour of hard study, moral force of temptation and discipline. It is by fire that gold is separated from its dross, and iron hardened into steel. Even the Captain of our salvation was made perfect through suffering. One cannot guess of how many noble lives the secret, if disclosed, would be found in some great trial. An Arab once bemoaned his fate thus: “ Alas, I fear that God doth not remember me. I have no trials, nothing but ease and enjoyment.” You cannot make a great life out of sunshine alone. Nor need one lose heart if his whole earthly course seems to be under a cloud. As the discipline of youth may be for riper years, so that of one’ s whole earthly career is for the ages beyond. 2. Again, the narrative shows how responsible parents are for the conduct and welfare of their children. One of the gravest errors in family training is that favouritism of which Jacob was guilty. On the one hand it engenders weak and offensive pride; on the other, angry and bitter resentment. Dissension is inevitable. 3. Here, again, we are impressed with the danger of sin in thought and feeling. Apparently, the criminal deed of Joseph’ s brethren was wholly unpremeditated. It was an unhappy moment’ s impulse. It has been said that “ with one bound a soul sometimes overleaps all blessed restraints; we flee into crime as if the dogs of sinful desire were upon us.” We rush to deeds of which at other moments we thought ourselves incapable. The petted feeling grows to be so completely master, that we obey it when obedience has ceased to be a pleasure. Some of the world’ s greatest criminals were not only sweet in childhood, but apparently amiable in youth. Let us never forget the tendency of sin to grow, and that as imperceptibly as does the plant or tree. It is also to be remembered that the guilt centres in the disposition rather than in the act. “ God sees hearts as we do faces.” “ The powder that is explosive and the powder that explodes do not differ.” “ He that hateth his brother is a murderer.” 4. Yet again, we here learn something of the unmixed wickedness of the particular sin of envy. It is the opposite of that “ charity out of a pure heart,” which, while it rejoices over a brother’ s or sister’ s good fortune, is itself thereby enriched; of that spirit which makes all another’ s gains its own, which is the richer for its neighbour’ s riches, the gladder for its brother’ s gladness. As love is of heaven, envy is of hell. 5. Briefly, at least, we must notice the illustration we here have of the bitter outcome of sin. (1) One part of this is a sort of necessity for more sin. No sooner is the heartless deed of Joseph’ s brethren done than they begin to add other sins for its concealment. (2) But the full outcome of sin in-eludes also much sorrrow. Witness the entreaties and tears of the lad Joseph; the distress of Reuben; the perplexity and fears of all. The comfortless, bereaved father is overwhelmed. 6. For God’ s children, the culminating lesson of this fragment of history is one of patience and trust in life’ s darkest hours. (H. M. Grout, D. D.)Sold to the Ishmaelites I. This narrative may remind us of THE THAT OUR HUMAN . It is “ the unexpected that happens.” The lesson is, that we should be ever ready to respond to the call of God, and should take short views of things by living, as nearly as possible, a day at a time. II. We may see from this narrative that THE OF SIN IS LIKE THE LETTING OUT OF WATER. What began in envy leads to murder, and that again gives birth to falsehood. Sin thus multiplies as rapidly as the Colorado beetle, and no matter what may be the first one, you may always call its name Gad, for you may surely say, “ a troop cometh.” Therefore, if we would successfully resist it, we must withstand its beginnings. Especially is this true of envy, which is purely soul-sin--the hatred of a man for the good that is in him. Envy must be supplanted by the love of Christ. III. We may learn that IN SEEKING TO DEFEAT GOD’ S WE ARE ALL THE WHILE HELPING ON THEIR . We cannot explain the “ law” of it, but we clearly see the fact. Oh the marvellous wisdom of that providence of God which thus, without doing violence to the will of any human being, lays all their actions under tribute for the furtherance of its designs! And what is the use of a man trying to thwart God’ s purposes when, whether he will or not, everything he does only helps them forward? Surely it is better far to acquiesce in them, and find our happiness in the doing of His will! IV. I note from this narrative that WE NO NOT GET RID OF A BY PUTTING IT OUT OF SIGHT. V. THERE IS A ELEMENT IN OUR . Jacob, who deceived his father Isaac, is now deceived by his own children. One of his “ chickens” came home “ to roost,” and very bitter was the experience. (W. M. Taylor, D. D.)Lesson analysis I. JOSEPH ABUSED. 1. Stripped of his raiment (Genesis 37:23). 2. Taken by force (Genesis 37:24). 3. Cast into a pit (Genesis 37:24). (1) Separated from the presence of men. (2) Protected by the presence of God. II. JOSEPH SOLE. 1. The ready purchasers (Genesis 37:25). 2. The mercenary plea (Genesis 37:26-27). 3. The paltry price. III. JOSEPH MOURNED. 1. Cruel deception (Genesis 37:33). 2. Pitiable woe (Genesis 37:34). 3. Inconsolable sorrow (Genesis 37:35). (American Sunday School Times.)Man’ s passions and God’ s purpose I. THE BROAD OF THE WHOLE STORY IS, THAT GOD WORKS OUT HIS GREAT THROUGH EVEN THE CRIMES OF As. As coral insects work, not knowing the plan of their reef, still less the fair vegetation and smiling homes which it will one day carry, but blindly building from the material supplied by the ocean a barrier against it; so even evildoers are carrying on God’ s plan, and sin is made to counterwork itself, and be the black channel through which the flashing water of life pours. II. THE FRUIT OF HATRED. The swift passage of the purely spiritual sin of jealous envy into the murderous act, as soon as opportunity offered, teaches the short path which connects the inmost passions with the grossest outward deeds. Like Jonah’ s gourd, the smallest seed of hate needs bat an hour or two of favouring weather to become a great tree, with all obscene and blood-seeking birds croaking in its branches. “ Whosoever hateth his brother is a murderer.” Therefore the solemn need for guarding the heart from the beginnings of envy, and for walking in love. The clumsy contrivance for murder without criminality, which Reuben suggested, is an instance of the shallow pretexts with which the sophistry of sin fools men before they have done the wrong thing. The mask generally tumbles off very soon after. The bait is useless when the hook is well in the fish’ s gills. “ Don’ t let us kill him. Let us put him into a cistern. He cannot climb up its bottle-shaped, smooth sides. But that is not our fault. Nobody will ever hear his muffled cries from its depths. But there will be no blood on our hands.” It was not the first time, nor is it the last, that men have tried to blink their responsibility for the consequences which they hoped would come of their crimes. Such excuses seem sound when we are being tempted; but, as soon as the rush of passion is past, they are found to be worthless. Like some cheap castings, they are only meant to be seen in front, where they are rounded and burnished. Get behind them, and you find them hollow. “ They sat down to eat bread.” Thomas Fuller pithily says: “ With what heart could they say grace, either before or after meat?” What a grim meal! And what an indication of their rude natures, seared consciences, and deadened affections! III. The ill-omened meal is interrupted by the sudden appearance, so picturesquely described, of THE CARAVAN OF WITH THEIR LOANED CAMELS. Dothan was on or near the great trade route to Egypt, where luxury, as well as the custom of embalming, opened a profitable market for spices. The traders would probably not be particular as to the sort of merchandize they picked up on their road, and such an” unconsidered trifle “ as a slave or two would be neither here nor there. This opportune advent of the caravan sets a thought buzzing in Judah’ s brain, which brings out a new phase of the crime. Hatred darkening to murder is bad enough; but hatred which has also aa eye to business, and makes a profit out of a brother, is a shade or two blacker, because it means cold-blooded calculation and selfish advantage instead of raging passion. IV. Leaving Joseph to pursue his sad journey, our narrative introduces for the first time REUBEN, whose counsel, as the verses before our lesson tell us, it had been to cast the poor lad into the cistern. His motive had been altogether good; he wished to save life, and, as soon as the others were out of the way, to bring Joseph up again and get him safely back to Jacob Genesis 42:22). Well meant and kindly motived as his action was--and self-sacrificing too, if, as is probable, Joseph was his destined successor in the forfeited birthright--his scheme breaks down, as attempts to mitigate evil by compliance and to make compromises with sinners usually do. The only one of the whole family who had some virtue in him, was too timid to take up a position of uncompromising condemnation. He thought it more politic to go part of the way, and to trust to being able to prevent the worst. That is always a dangerous experiment. It is often tried still; it never answers. Let a man stand to his guns, and speak out the condemnation that is in his heart; otherwise he will be sure to go farther than he meant, he will lose all right of remonstrance, and will generally find that the more daring sinners have made his well-meant schemes to avert the mischief impossible. V. THE CRUEL TRICK BY WHICH JACOB WAS is perhaps the most heartless bit of the whole heartless crime. It canto as near an insult as possible. It was maliciously meant. The snarl about the coat, the studied use of “ thy son” as if they disowned the brotherhood, the unfeeling harshness of choosing such a way of telling their lie--all were meant to give the maximum of pain, and betray their savage hatred of father and son, and its causes. VI. AND WHAT OF THE POOR OLD FATHER? His grief is unworthy of God’ s wrestler. It is not the part of a devout believer in God’ s providence to refuse to be comforted. There was no religious submission in his passionate sorrow. How unlike the quiet resignation which should have marked the recognition that the God who had been his guide was working here too! No doubt the hypocritical condolences of his children were as vinegar upon nitre. No doubt the loss of Joseph had taken away the one gentle and true son on whom his loneliness rested since his Rachel’ s death, while he found no solace in the wild, passionate men who called him “ father,” and brought him no “ honour.” But still his grief is beyond the measure which a true faith in God would have warranted; and we cannot but see that the dark picture which we have just been looking at gets no lighter or brighter tints from the demeanour of Jacob. (A. Maclaren, D. D.)Joseph sold into Egypt I. A IDEAL OF WHAT A YOUNG SHOULD BE. 1. Having no fellowship with that which is evil. 2. As loved of the good. II. THE SAD THROUGH WHICH MANY A YOUNG PASSES. 1. Joseph was hated of his brothers because their father loved him. 2. Joseph was cruelly treated by his brothers. 3. There are lighter and darker shades among the wicked. III. THE SORROW WHICH CRUEL CAUSES, IV. THE TENDER OF GOD IS SEEN IN THE OF JOSEPH IN EGYPT. 1. His promotion in Potiphar’ s house proves this. 2. That he reached the rulership of Egypt through his experiences in Potiphar’ s house, proves it. Lessons: The permissions of God are full of mystery, but also full of grace. 2. The story of Joseph proves the possibility of youthful piety, and that Christian character may glow in adversity. (D. C. Hughes, M. A.)Apparent disaster often real advancement The chief peril which threatened Joseph was the foolish partiality of his father. Under this unwholesome influence he was likely enough to become vain, insolent, overbearing. So it was best that he should be removed from this mischievous hot-house of favouritism into a more bracing climate; where, under biting winds and nipping frosts, his virtues would be well rooted. Fortune’ s frowns serve our well-being, as much--perhaps more--than fortune’ s smiles. If friends of God, no harm can ever befall us. I. WE SEE HERE MALICE TO VILER DEEDS. Without question, the presence of a righteous man brings to light the baseness of the wicked. Just as the summer sun quickens the growth of noxious weeds, and makes the stench of a foetid sewer still more odious; so the influence of a saintly character exasperates base men to do their worst. The presence of the Son of God on earth provoked Satan to put out prodigious efforts of malice. To a vitiated palate even food will produce vomiting. The beneficent errand of Joseph obtained only opprobrium and ill.nature. “ Behold,” said they, “ this dreamer cometh.” Then this was the worst thing malice could lay to his charge. In this respect also Joseph was a type of Jesus Christ. The only accusation men could prefer against either was that he had aspired to be a king. Yet this was not merely a prophetic assertion; it was a divinely appointed office; it was a certain destiny. The righteous man must inevitably rule. II. WE SEE HERE RAPIDLY ITS FRUITS. 1. Sin is a hardening and a blinding process. It treats its victims as the Philistines treated Samson--puts out their eyes. They saw not Joseph as a brother; they saw him only as a dreamer. They saw only the gain of twenty dollars--about a dollar a piece; they were blind to the tremendous loss. 2. Under favourable circumstances sin speedily develops. Hatred soon grew into murderous conspiracy, into rude violence, into lying, deceit, avarice, fraud; into base traffic of a brother’ s flesh--the sum of all villainies. In the fields of nature some plants will bear ten thousand seeds; but this plant of sin is yet more prolific in effects. 3. Yet sin is temporarily checked by a sense of responsibility. Reuben alone of the eleven sought the deliverance of Joseph. 4. Sin defeats its own ends. When the innocent lad was led away an abject slave, had they baffled his dreams? They had helped the business forward. III. WE SEE HERE THAT HARD SERVICE IS THE WAY TO . There is great truth in the maxim that “ he would rule, must first learn to serve.” Napoleon I. rose to sovereignty because he served well in the lowest ranks of the French army. Jesus Christ is enthroned in the hearts of myriads because He has served them so faithfully and so generously. It is a law in mechanics that in proportion as a free body is forced downward, will it rise upward when the force is withdrawn. Nature helps a rebound. (J. Dickerson Davies,M. A.)Anything better than confinement in the dry pit To be brought out of a pit wherein there is no water, is in Scripture represented as a great deliverance. Joseph would learn in this pit to bear those other sufferings that were allotted to him. He was sold to foreign merchants. He was carried into a strange land, to be again sold as a slave. He was cast into a prison, where he lay for several years. But the remembrance of the pit wherein was no water, and of his fruitless cries for relief, would make him think that his condition, under all these circumstances of distress, was not so bad as it might have been, and as it once actually was. (G. Lawson, D. D.)Joseph betrayed and sold for twenty pieces of silver Joseph, in his betrayal into the hands of the Ishmaelites, was a distinct type of the Redeemer betrayed into the hands of the Gentiles. The name of the betrayer was the same. In the case of Joseph it was a brother who lifted up his heel against him; in the case of Christ, it was His own familiar friend in whom He trusted, which did eat of His bread (Psalms 41:9) that betrayed Him. In both eases it was covetousness which prompted the betrayer to the dark deed of treachery. In both cases the betrayer dissembled, and accomplished his wicked design under the mask of friendship. Do you observe how Judah speaks? How subtle is his argument, and yet how transparently hollow and treacherous and insincere! As hollow and as insincere as the kiss of Judas! Look at his speech. “ Come,” said he, “ and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother and our flesh.” Oh what a contemptible vice is covetousness! The rest of his brethren readily consented to this proposal. The proposal itself, and their acquiescing in it, gives us a very painful view of the deceitfulness of the human heart. The proposal was a monstrous one; it was most cruel; and yet they ignorantly imagined that by adopting it they would be washing their hands of bloodguiltiness. They appear to have viewed it as an admirable contrivance, by which they would get rid of Joseph effectually, without loading their consciences with his death, just as though they would not be quite as responsible in the sight of God for the mischief done him by the Ishmaelites, as though their own hands bad wrought it. It is very melancholy to see the conscience of man thus deceiving him. And are there not other practices amongst us in which this same principle of drugging our consciences deceitfully can be traced? Is there no such thing as servants being employed to do what we would be ashamed to do ourselves? But perhaps we may discover something more than a practical lesson in this conduct of the patriarchs. May not their “ Let not our hand be upon Him” remind us of the Jews? When Pilate said to them, “ Take ye Him and crucify Him, for I find no fault in Him,” what did they say? “ Oh no! let not our hand be upon Him; do you crucify Him; yes, crucify Him, by all means; but as for us, it is not lawful for us to put any man to death.” There are two other points in the text in which Joseph was a type of Christ. He was sold as a slave; Jesus was born under the law--a slave to perform all the rigid requirements of a law without mercy. Not one jot, not one tittle of that rigid law was ever relaxed for Him. Joseph was sold for twenty pieces of silver, Jesus was sold for thirty. At what price do you value the Lord Jesus Christ? Is He, in your estimation, the pearl of great price? (E. Dalton.)Joseph sold to Arabs The passage of an Arab caravan towards Egypt, and its purchase of Joseph, is equally true to early times, and to the unchanging Eastern life of to-day. Sir Samuel Baker’ s boy, Saat, had, in the same way as Joseph, been carried off while he was tending goats, by an Arab caravan; hidden in a gum sack, and finally taken to Cairo and sold as a slave. “ All the world may perish, so far as we care,” said an Arab to Niebuhr, “ if only Egypt remains.” And it was left to them even more in Joseph’ s day than now, from the dislike of Egyptians to leave their country even for purposes of gain. The trade in “ spices” was exceptionally great between the valley of the Nile and neighbouring countries; from the quantity used for embalming mummies, for burning as incense, or as disinfectants; for which they were in great repute. Even the names of the first and second of the three spices named--gum tragacanth, from Lebanon and Palestine generally, Armenia and Persia; balsam from the balsam-tree of Gilead; and lauda-num the gum collected still from the leaves of the cistus-rose--from Syria and Arabia, have been found in the list of two hundred drugs named in the temple-laboratory of Edfu; for each temple had its laboratory and apothecary. Even the twenty pieces of silver given for Joseph are exactly the price fixed under Moses as that of a male slave between five and twenty years of age (Leviticus 27:5); so nearly had human beings kept the same value for centuries. (C. Geikie, D. D.)Sold into slavery Mr. H. M. Stanley told an awful story of African slavery, in the Manchester Free Trade Hall. He said: “ A slave trade was a great blight, which clung to Africa like an aggravated pest, destroying men faster than children could be born. He overtook a party of Arab marauders on the Congo in November, 1883, over 1,200 miles from the sea. They had utterly desolated a number of villages, massacred all the adult males who had not at once fled, and carried off the women and children. He never saw such a sight before. In a small camp 300 fighting men kept in manacles and fetters, 2,300 naked women and children, their poor bodies entrusted with dirt, all emaciated and weary through much misery. Here was the net result of the burning of 118 villages, and the devastation of forty-three districts, to glut the avaricious soul of a man who had constituted himself chief of a district some 200 miles higher up. Though over seventy-five years old, here he was prosecuting his murderous business, having shed as much human blood in three months as, if collected into a tank, might have sufficed to drown him and all his thirty wives and concubines. Those 2,300 slaves would have to be transported over 200 miles in canoes, and such as could not be fed would die, and perhaps 800--perhaps 900--of all the number would ever reach their destination.” From the pit to slavery In Joseph’ s being lifted out of the pit only to pass into slavery, many a man of Joseph’ s years has seen a picture of what has happened to himself. From a position in which they have been as if buried alive, young men not uncommonly emerge into a position preferable certainly to that out of which they have been brought, but in which they are compelled to work beyond their strength, and that for some superior in whom they have no special interest. Grinding toil, and often cruel insult, are their portion; and no necklace heavy with tokens of honour that afterwards may be allotted them can ever quite hide the scars made by the iron collar of the slave. One need not pity them over much, for they are young and have a whole life-time of energy and power of resistance in their spirit. And yet they will often call themselves slaves, and complain that all the fruit of their labour passes over to others and away from themselves, and all prospect of the fulfilment of their former dreams is quite cut off. That which haunts their heart by day and by night, that which they seem destined and fit for, they never get time nor liberty to work out and attain. They are never viewed as proprietors of themselves, who may possibly have interests of their own and hopes of their own. In Joseph’ s case there were many aggravations of the soreness of such a condition. He had not one friend in the country. He had no knowledge of the language, no knowledge of any trade that could make him valuable in Egypt--nothing, in short, but his own manhood and his faith in God. His introduction to Egypt was of the most dispiriting kind. What could he expect from strangers, if his own brothers had found him so obnoxious? Now, when a man is thus galled and stung by injury, and has learned how little he can depend upon finding good faith and common justice in the world, his character will show itself in the attitude he assumes towards men and towards life generally. A weak nature, when it finds itself thus deceived and injured, will sullenly surrender all expectation of good, and will vent its spleen on the world by angry denunciations of the heartless and ungrateful ways of men. A proud nature will gather itself up from every blow, and determinedly work its way to an adequate revenge. A mean nature will accept its fate, anal while it indulges in cynical and spiteful observations on human life, will greedily accept the paltriest rewards it can secure. But the supreme healthiness of Joseph’ s nature resists all the infectious influences that emanate from the world around him, and preserves him from every kind of morbid attitude towards the world and life. So easily did he throw off all vain regrets and stifle all vindictive and morbid feelings, so readily did he adjust himself to and so heartly enter into life as it presented itself to him, that he speedily rose to be overseer in the house of Potiphar. (M. Dods, D. D.) Genesis 37:29-30 Reuben returned Lessons 1. Under the wise providence of God, helpers may come too late to so save oppressed. 2. Creatures as they intend, so may they do their utmost to save, when God will not have it so. 3. The pit, under God’ s disposal, giveth up to sale, when it is intended unto freedom. 4. Nature is apt to be passionate to rending cloths upon disappointments (Genesis 37:29). 5. Brotherly affection disappointed, though not true, will make one fall upon disappointers with indignation. 6. Passiom may make men judge that not to be, which is, and so may make mourners. 7. Natural affection may put men to their wits’ end upon disappointments, and fears of worse events (Genesis 37:30). (G. Hughes, B. D.)Lessons 1. Hypocrisy may admit trouble in some evil, but conspires wilfully to do other. Reuben with them. 2. The coat of innocency may be made a cloak to cover cruelty. 3. Cruelty makes use of policy to hide itself from discovery. Kid’ s blood for man’ s. 4. Sinners’ subtlety sometimes to put it off from themselves, makes evil worse than it is. Blood without blood (Genesis 37:31.) 5. Beastly acting sinners use, to turn over their sins to beasts (so if the word be striking through). 6. The guilty have their harbingers, to conceal sin more cunningly. 7. Sin makes men shameless to bring the tokens of their wickedness to plead for them. 8. Sellers of brethren make not much to do that, which may kill their fathers. 9. Sinners use to make their refuge in lies, and so add sin to sin. 10. Impudent sinners, though they be conscious, yet make things doubtful unto others (Genesis 37:32). 11. Good men may be deceived by sinners, upon that which they know. 12. Gracious souls may be too credulous toward the wicked, who speaks falsely to them. 13. Over much credulity makes men receive that which afterwards they find false (Genesis 37:33). (G. Hughes, B. D.) Genesis 37:33 Without doubt Without doubt While in relation to some things men doubt where they ought to trust, with other matters they will feel quite certain, though they have good cause for questioning. Consider the habit of taking certain notions “ without doubt,” as it is illustrated in the case of Jacob. I. THE HABIT IS ON . The sanguine are “ without doubt” of success, where the cautious are “ without doubt” of disaster. The despondent regard the world through darkened spectacles. It is no wonder that their prospects seem gloomy. II. THE HABIT IS BY . To Jacob appearances were sadly significant. What more evidence could be wanted? We should remember that all appearances may be against the true facts. III. THE HABIT LEADS TO . Jacob’ s verdict was “ without doubt.” Nevertheless, it was a wrong verdict. We talk of the evil of doubt. There are evils of positiveness. IV. THE HABIT IS . It causes distress when we are needlessly positive of a painful surmise. It does more harm. It paralyses our efforts to better a gloomy state of affairs. V. THE HABIT MAY BE A OF FORMER . In his youth Jacob deceived his father; in his old age Jacob was deceived by his sons. He was cunning and wily. Yet he was over-reached, and suffered from the trickery of others. Worldly acuteness is no security against deception in matters that lie nearest to our heart. The fox may be out witted, while the lamb is spared in its simplicity. Application: See how the coprinciples work in various directions. 1. Domestic anxiety. Parents are often inclined to dread the worst of absent children lost to sight, and perhaps unheard of for years. Yet they may be as safe and prosperous as Joseph became. 2. Prospects for life. 3. Our spiritual condition. (W. F. Adeney, M. A.) Genesis 37:35 He refused to be comforted Real and unreal consolations Earth is so full of sorrows, and its sorrows are so various, and its cry for their healing so piteous and so importunate, that no man who lives can always stop his ears, if he can even steel his heart, against the demand for his sympathy and his ministration. The world itself has its forms and its phrases of consolation; borrowed, no doubt, in name, from Christianity and the Bible, but divested, in the transfer, of their efficacy for healing, by being torn (as it were) from the context, and presented bare and solitary to the aching and thirsting heart. And the Church has its ministry of comfort; its ordained and consecrated representatives in things sacred, of whose profession it is one half, and not the least anxious and difficult half, to be at the beck and call of sorrow, whatever its kind or cause, for the express purpose of conveying to it, in Christ’ s behalf, the consolations of the Gospel. Nevertheless, how many are they who, whether the world speaks or the Church, yet, like the patriarch in the text, “ refuse to be comforted.” How small a part of the suffering of mankind as a whole, even in Christendom, is healed, or sensibly mitigated, by the comfort professedly offered it. Let us ask why. Let us take a few specimens of consolation, as the word is commonly understood, and see where and why they fail, and must fail, in doing the thing attempted. We need not, for our present purpose, distinguish accurately between different kinds of distress. Pain is pain, whether it has to do with mind or body, with circumstances or affections, with conscience or the soul. And as the malady is, in this sense, one in all cases, so the idea and principle of consolation, may be the same in very various applications. 1. Thus there is one kind of consolation, the least adroit, it may be, but not the least common, which practically consists in a disparagement of the suffering. This sort of comfort fails in both the essentials. First, it is unsympathizing; and secondly, it is unreal. A man could not thus speak who felt with you. This man is just getting rid of an irksome duty. He does not enter into your ease. Thus the comfort lacks sympathy, and must be refused. But it lacks reality too. It is not true that you exaggerate. Your pain is painful. 2. There is another kind of consolation, of which the characteristic is that it deals largely in false promises. The physician, conjured to be true, looks the patient in the face, and says she thing that is not. “ He sees nothing to make him anxious. You may live for years.” He tells the next person he meets that you are a doomed man. You are anxious--you have cause to be so--about professional success. You confide your misgiving, your apprehension, your mortification, to your friend. To save himself, or to save you, a moment’ s pain, he assures you that you are mistaken. “ The next turn of fortune’ s wheel will be in your favour. He has reason to hope, he almost knows, that your name stands next for an appointment.” To a third person he says plainly that you are a failure, that you have not a chance. Worse still is it, when the soul is the subject. 3. There is a still larger class of consolations which have this for their feature, that they use true words but apply them falsely. In mere carelessness, in worse than carelessness, in headlong headstrong presumption, a man has incurred a terrible, perhaps fatal, accident. There is instantly a chorus of comforters, it is the will of God. Worse than this: a son has been the plague of his home, the scourge of mother and sister, the ill example, the guide into all mischief, of brothers and schoolfellows! no change, save from worse to worse, comes over his youth; all manner of sin and wickedness is his sport and his occupation; at last he commits a crime, brings shame upon his name, reduces his family to misery and destitution--who cannot anticipate, even then, a view of the terrible history, whichshall lightly and confidently bring into it, if not for the sinner yet for the sufferers, the hand and counsel of God; bidding them believe that the whole aspect of it, for them at least, is one of blessing and hope and fatherly love? And so, when at last the grave closes over one whose whole life has been a denial and defiance of the Bible, whose last breath may have been the repudiation, not only of clergyman or sacrament, but of prayer, and of Christ, and of immortality itself; there are those who can see in all this nothing more than an idiosyncrasy or a misfortune, and who, not contented (as all ought to be) with silence and sorrow, with refraining from cruel judgments and ill-omened words, are ready to offer to the survivors the most cheerful and confident of consolations, as if over a deathbed of sweet hope, crowning a life of consistent, of Christ-like devotion. Brethren, the sight and the touch of suffering is keen and sensitive; and it must revolt against all this as an offensive obstrusion of an unreal and impertinent consolation. That which we could not say without cruelty in the individual instance, or in the house darkened by the calamity itself, we can say and we ought to say in general terms, while it may yet be for the admonition of men whose day of grace is not ended. Truth is not always comfort. We cannot always with propriety say in the moment of sorrow the word which nevertheless may be the true one, about the healing power of time, or the reparative processes of reviving interests and affections. But this has no exception; comfort cannot be without truth. Sympathy itself is dead, being alone. Let us who would be “ sons of consolation,” take good heed to our truthfulness. This estimate of life and the Bible will alter the language of our consolations. It will make them entirely real, and in the same degree strongly supporting. We shall ask no man to call evil good, or to write sweet for bitter. When some terrible thing happens, and we are called to minister, we shall say, “ Alas, my brother!” Let us sit and weep together over the mighty power of evil. Oh, how necessary was the Gospel! Oh, how intelligible has become the Cross! Oh, how desirable that last revelation--death and hell cast into the lake of fire--the tabernacle of God come down to earth, and tears wiped from off all faces! And then, although we cannot offer the false consolation, which confounds light and darkness, receives with an impartial and indifferent complaisance alike the good and the evil, sees a God (so called) equally in both and in neither, and encourages an easy, trivial, light-hearted passage, through a world “ neither clear nor dark,” into another world, itself neither day nor night; yet we shall at least have realized God in His holiness, Christ in His necessity, life in its seriousness, heaven in its glory; we shall at least have renounced for ever that vile flattery which barters truth for a smile--that ignoble traggicing in great names, of which the Nemesis is the forfeiture of great realities. And the moral of it all is weighty and legible. If the battle is so sore around and within us; if good and evil are not words but things; if Christ and Satan are not phantoms but persons; if we must have a side, though we know it not, and he that is not with Christ must be against Him--let us be serious. The mere use of true words will help us.(Dean Vaughan.)I will go down into the grave unto my son mourning Jacob’ s grief for his son I. IT WAS DEEP AND . II. IT WAS . III. IT CAST HIM UPON THE FUTURE. (T. H. Leade.)Jacob’ s mistake “ I will go down to the grave,” or to the world of departed spirits, “ mourning for my son.” Jacob did not hope to see any more good in this world, when his choicest comfort in life was taken from him. He had the prospect of no days of gladness, when Joseph, the joy of his heart, was torn in pieces by wild beasts. But he did not know what joys were yet before him in the recovery of his long-lost son. We know not what joys or what sorrows may be before us in the course of our lives. Let us never despond while God’ s throne continues firm and stable in heaven. Jacob had the prospect of sorrow while he lived in the world. He knew, and he ought to have rejoiced in the knowledge, that his sorrows would last only during his present life. The saints of God will indeed be in heaviness through manifold temptations, whilst they continue in this bad world. But they have good reason (if they had hearts) to rejoice with joy unspeakable, and full of glory, in the prospect of the unknown joys that lie beyond the grave. The present life is but a single night to their future life; and although sorrow may endure through the whole night, yet joy cometh in the morning. (G. Lawson, D. D.). Genesis 38:1-7 Judah The character of Judah - I. TOWARDS GOD. 1. In his separation from his brethren (Genesis 38:1). 2. In his marriage with an idolater (Genesis 38:2). II. A STRONG SENSUAL NATURE (Genesis 38:12-18). III. AN SENSE OF JUSTICE. IV. SELF-. (T. H. Leale.)The lessons of Judah’ s history I. GOD’ S CAUSE HAS IN IT THE SEEDS OF TRIUMPH EVEN WHEN IT SEEMS TO FAIL. II. GOD’ S ON THE SIN OF . III. THIS HISTORY HAS AN BEARING UPON GOD’ S PURPOSE OF . Considered in regard to God’ s redeeming purpose, this history shows-- 1. That God’ s election is by grace. Otherwise Judah would not have been chosen as the ancestor of Christ. It shows-- 2. The native glory of Christ, He derives all His glory from Himself, and not from His ancestry. It shows-- 3. The amazing condescension of Christ. The greatest and most shameful sinners are found in His birth-register. (T. H. Leale.)Lessons 1. Arbitrary is the Spirit of God in recording times of events; therefore careful should we be to search them. 2. Wanton forward youths are apt to leave their station, brethren, and fathers, where they should be ruled. 3. Such averseness from duty inclines foolish hearts to lose acquaintance. So it was here. 4. Wanton youths choose to be familiar with worldly companions in lust rather than to be with a good father. 5. Names of men and places of miscarriage by the sons of the Church are noted for instruction (Genesis 38:1). 6. In bad company, and out of men’ s places usually, are offered baits of temptation. 7. Wanton hearts have wanton eyes by which they are carried out to evil. 8. Daughters of the Canaanites may please the eyes of the sons of Jacob to misguide them. 9. Violence of lust drives men to take their delights, never desiring leave of God or man. 10. Lust desires no better marriage than a carnal enjoyment of its pleasure. 11. Lust fears no law of God that forbids Jacob’ s seed to marry with Canaanites (Genesis 38:2). (G. Hughes, B. D.)Lessons 1. Such as have been disobedient to parents are not willing their children should be such to them. 2. It is the father’ s right to provide and give wives to their sons. 3. It is natural for fathers to care mainly for the first-born son. 4. Providence orders wives from strangers to be registered in His Church for His own ends. 5. The first-born of men’ s hopes may prove most wicked, and greatest crosses. 6. It is height of wickedness to dare the Lord to His face. 7. God Himself turneth executioner to avenge Himself upon daring sinners. 8. Premature death is determined sometimes and executed upon obstinate wicked sinners. (G. Hughes, B. D.)Judah Judah had taken to wife the daughter of a Canaanite, no doubt to the grief and regret of his father (Genesis 26:35); he had done what hitherto every member of the chosen branches of Abraham’ s house had scrupulously avoided; for even the sanguinary deed of Simeon and Levi had been dictated by the desire of preserving the purity of their family. He left his brothers and went to Adullam. This is a town in the plain of Judah, south-west of Jerusalem, mentioned together with Jarmuth and Sochoh, or with Libnah and Makkedah; it is one of the most ancient cities, and enjoyed an existence of unusual duration; for in the time of the Hebrew conquest it was the seat of a Canaanitish king; a cave in its neighbourhood was the refuge of David from the persecutions of Saul; here his relatives joined him; here he assembled around his person a large number of distressed but resolute men; and here he met a part of the Philistine army. Adullam was fortified by Rehoboam; it was later counted among the important cities of Judah; it was still inhabited after the exile; and existed even in the time of the Maccabees. (M. M. Kalisch, Ph. D.) Genesis 38:8-10 Onan The sin of Onan I. IT WAS BY A LOW MOTIVE. It was as selfish as it was vile. Onan’ s design was to preserve the whole inheritance for his own house. II. IT WAS AN ACT OF WILFUL TO GOD’ S . Ill deservings of others can be no excuse for our injustice, for our uncharitableness. That which Tamar required, Moses afterward, as from God, commanded--the succession of brothers into the barren bed. Some laws God spake to His Church long ere He wrote them: while the author is certainly known, the voice and the finger of God are worthy of equal respect. III. IT WAS A DONE TO HIS OWE BODY. Unchastity in general is a homicidal waste of the generative powers, a demoniac bestiality, an outrage to ancestors, to posterity, and to one’ s own life. It is a crime against the image of God, and a degradation below the animal. Onan’ s offence, moreover, as committed in marriage, was a most unnatural wickedness, a grievous wrong, and a desecration of the body as the temple of God. It was a proof of the most defective development of what may be called the consciousness of personality, and of personal dignity. IV. IT WAS BY HIS IN THE FAMILY. The Messiah was to descend from the stock of Judah, and for aught he knew from himself. This very Tamar is counted in the genealogy of Christ Matthew 1:3). Herein he did despite to the covenant promise. He rejected an honourable destiny. (T. H. Leale.)Lessons Vain parents take little knowledge of God’ s judgments in the death of one child when they have others. 2. Special law for the marriage of the deceased brother’ s wife by the brother was given of God for special ends. 3. Seed was much desirable and is so in the Church of God; for which such laws were made (Genesis 38:8). 4. Wicked creatures are selfish in duty, therefore unwilling to seek any good but their own. 5. Self-pollution, destruction of the seed of man, envy to brethren, are Onan’ s horrid crimes (Genesis 38:9). 6. Onans may be in the visible Church. 7. Such uncleanness is very grievous in God’ s sight. 8. Exemplary death may be expected from God by such transgressors (Genesis 38:10). (G. Hughes, B. D.)Onan’ s sin It must be borne in mind that the propagation of the family name formed one of the most sacred wishes of the Israelites; that “ excision” was looked upon as the most awful indication of Divine wrath; and that polygamy itself was so long maintained, because it offers a greater guarantee of offspring. The Hebrews were not a strictly practical people; sentiment and indefinite aspirations had a large share in their religious views and social institutions: at an early period embracing and fostering the hope of a Messianic time, when all the nations of the earth would be united in love and the knowledge of God, they are eminently capable of prizing the permanent existence of their families. The agrarian character of the Mosaic constitution added power to this idea. Landed property was the foundation of the political edifice, and equality its main pillar. Each family was identified with a certain portion of the sacred soil; its extinction was, therefore, more strongly apprehended by the individual, and was injurious to the prosperity of the state, as the accumulation of wealth in the hands of individuals threatened to disturb the equality of the citizens. It is, therefore, impossible to misunderstand the spirit and tendency of the law concerning the marriage with the brother’ s widow; it was neither dictated by the desire of preventing the abandoned condition of the widow, or of counteracting some other fancied abuse; its purport is distinctly expressed to have been to procure a descendant to the brother (Genesis 38:8); “ that the name of the deceased be preserved upon his inheritance, and that his name be not erased from among his brethren and from the gate of his town” (Rth 4:10). It may suffice to add, in this place, that similar customs prevailed among the Indians, Persians, and some Italian tribes, and that they are still practised by the Tsherkessians and Tartars, the Gallas in Abyssinia, the Afghans, and other nations. It was in conformity with this law that Judah commanded his second son, Onan, to marry the childless widow of his elder brother. But Onan was not more virtuous than the family to which he belonged: unwilling to maintain his brother’ s name, he knew how to frustrate the hopes of Judah. God took away his life for that reckless wickedness. (M. M. Kalisch, Ph. D.) Genesis 38:11-30 Tamar Lessons 1. Sinful hearts when they suffer from God’ s hand are apt to vent it upon creatures. 2. Carnal relations grow quickly weary of showing kindness when their aims are crossed by God. 3. Hard fathers-in-law, for their own ends, spare not to lay the hardest terms upon allies. 4. Such oppressors deal subtilly, though cruelly; they pretend fair at least. 5. Wicked hearts are apt to be jealous, and transfer faults and ill successes to others that are innocent. 6. Sinful fathers are willing to save children from death, but take bad ways to do it. 7. Widowhood is a solitary condition that binds souls to sit at home. 8. God overruling, natural hearts may be content to submit to hard injunctions from others when they cannot help it. So it was with Tamar when Judah layeth hard injunctions on her (Genesis 38:11). (G. Hughes, B. D.)Lessons 1. Injuries to daughters-in-law God may repay upon men’ s wives. 2. Days may seem many before God’ s visit, but visitation will come for sin. 3. God may make death to be a just recompense of men’ s hard dealings. 4. Vain and sinful hearts are soon comforted after the death of wives. 5. Comforts carnal hearts do seek by fleshly feasting and employments. 6. Bad companions and opportune places bad hearts delight in to enjoy their lusts (Genesis 38:12). (G. Hughes, B. D.)Lessons 1. A lustful eye will quickly turn the foot out of the way to sin. Connection (Genesis 38:15). 2. Men of lustful hearts turn of their own accord to evil with others without invitation. 3. Digression from men’ s lawful way tends to transgression against God and man. 4. Lust is a hard solicitor for its unclean enjoyments. 5. Lust runs blindfold even to defile near relations, and enquireth not. 6. Sometimes lust is put to it to pay a price for its pleasure. The whorish custom (Genesis 38:16). 7. Unclean persons stick not to lessen their flock for increase of lust, so of estates. 8. Adulterous spirits are not credible with their own paramours; a price or pledge must be given (Genesis 38:17). 9. Wicked hearts stick not at pledge or price unto whorish women for enjoying lust. 10. Unclean creatures are subtle to have a great pledge for a small price. 11. Be it ever so great, lust will give it to the whorish woman for its pleasure. 12. Blind lust doth not only solicit but violate nearest relations when it can. 13. Providence denieth not conception sometimes to the most incestuous mixtures of men and women. 14. It is the order of providence that conception should be for Judah as well as by him (Genesis 38:18). (G. Hughes, B. D.)Lessons 1. Sinful lust, when its turn is served, makes out of sight speedily. 2. Guile and deceit are usual adjuncts to lust of uncleanness. 3. Guileful harlots stay not long in common places, where they may be discovered. 4. Lust teacheth souls to put off, and to put on, any signals which might either discover or conceal them (Genesis 38:19). (G. Hughes, B. D.)Lessons 1. Pawns may make naughty hearts careful to pay their debts for sin. 2. Wicked affairs are best trusted to hands of wicked friends. 3. Payment of debts by sinners is accounted just to take up pawns. 4. It is no rare thing for partners in sin to deceive each other; to get out of the way when they should be found. 5. Under Providence the debt of lust is not always paid, nor the pawn of iniquity restored (Genesis 38:20). 6. Sinners are diligent to inquire about their sinful affairs. 7. Sinners are impudent to ask openly after harlots in the high way; to bewray the worst matter. 8. Under wife providence, such inquisitors have an answer of frustration (Genesis 38:21). 9. The trustiest messengers of sinners may return bootless to such as send them. 10. Objects of uncleanness maybe found to ensnare persons to sin, but not to satisfy demands. 11. God sometimes ordereth the frustration, of sinners with a witness (Genesis 38:22). 12. By patience perforce, unclean sinners may be content to sit down with loss. 13. Fear of shame and reproach make sinners willing to be losers. 14. Uncleanness is a reproachful thing in the account of the worst adulterers. 15. A self-conceit of having done their duties make wicked ones sometimes content to sit down losers (Genesis 38:23). (G. Hughes, B. D.)Lessons 1. There is a season of bearing ordered by Providence and to be observed Ecclesiastes 3:2). 2. Providence may order abundant fruitfulness unto incestuous mixtures. Twins to incest (verse 27). 3. God sometimes returneth unto unclean conceptions bitter travails. 4. Cross coming of children to birth is God’ s ordering to mind of sin sometimes. 5. Creatures may be deceived in marking that for first which cometh last (verse 28). 6. It is God’ s prerogative to make first and last in births, and other conditions. 7. Even in the fruit of the womb God makes one child retreat that the other may come forth. 8. The breaking out of the fruit of the womb is sometimes wonderful to creatures. 9. The wonders of God are reasonably prepetuated in the very names of children (verse 29). 10. The first in man’ s thoughts is many times last in God’ s. 11. Safe births are great mercies, whether first or last; all come forth under providence. 12. Such mercies should be made known in the very names and beings of creatures (verse 30). (G. Hughes, B. D.). Genesis 39:1-6 And Joseph was brought down to Egypt The prosperity of Joseph in the house of his first master I. ITS NATURE. Cast off by his own brethren, he rises amongst strangers to dignity and honour. II. ITS BASIS AND . 1. His own bearing and conduct. 2. The favour of God. III. ITS LESSONS. 1. That God’ s blessings and grace are with His people everywhere, and under the severest trials. 2. That God’ s blessing and grace are manifest to Others (Genesis 39:3). 3. That God blesses others for the sake of His people (Genesis 39:5). 4. That God is still working out His designs, even when they seem to fail. (T. H. Leale.)Lessons from Joseph in captivity 1. We have all our captivities at some time or other in our experience. The essence of Joseph’ s trial here was that he was taken whither he had no wish to go, and was prevented from going back again to the home in which his father was sitting mourning for his loss. But is not interference with our comfort or our liberty still the bitter element in all our afflictions? Take bodily illness, for example, and when you get at the root of the discomfort of it, you find it in the union of these two things: you are where you do not want to be--where you would never have thought of putting yourself--and you are held there, whether you will or not, by a Power that is stronger than your own. No external force constrains you, no fetters are on your limbs, yet you are held where you are against your own liking, and you do not relish the situation--you are a captive. But the same thing comes out in almost every sort of trial. You are, let me suppose, in business perplexity. But that is not of your own choosing; if you could have managed it, you would have been in quite different circumstances. Yet, in spite of you, things have gone against you. Men whom you had implicitly trusted, and whom you would have had no more thought of doubting than you would think now of doubting your mother’ s love, have proved deceitful; or the course of trade has gone against you, and you are brought to a stand. You have been carried away perhaps by brothers, perhaps by Ishmaelites--for the race is not yet extinct--from the Canaan of comfort to the Egypt captivity, and you are now in helpless perplexity. It may be standing, not like Joseph, in the slave-pen, but in the market place of labour, and condemned to do nothing, because “ no man hath hired” you. Ah! there are many, too many always, in a largo city like this who are in just such circumstances. What then? Let them learn from Joseph here that the first thing to do in a captivity is to acquiesce in it as the will of God concerning them. 2. But then, in the second place, we must learn from Joseph to make the best of our remaining opportunities in our captivity. If he was to be a slave, Joseph was determined he would be the best of slaves, and what he was required to do he would do with his might and with his heart. This is a most important consideration, and it may, perhaps, help to explain why similar trials have had such different results in different persons. One has been bemoaning that it is not with him as it used to be, while the other has discovered that some talents have been still left him, and he has set to work with these. One has been saying, “ If I had only the resources which I once possessed I could do something; but now they have gone, I am helpless.” But the other has been soliloquizing thus: “ If I can do nothing else I can at least do this, little as it is; and if I put it into the hand of Christ, He can make it great” ; and so we account for the unhappiness and uselessness of the one, and for the happiness and usefulness of the other. Nor will it do to say that this difference is a mere thing of temperament. It is a thing of character. The one acts in faith, recognizing God’ s hand in his affliction, the other acts in unbelief, seeing nothing but his own calamity, and that only increases his affliction. So we come to this: keep fast hold of God’ s hand in your captivity, and do your best in that which is open to you. That will ultimately bring you out of it; but if you lose that you will lose everything. (W. M. Taylor, D. D.)Joseph a slave I. THAT A GOOD MAN IN CAN ENJOY GOD’ S . II. THAT A GOOD MAN IN BONDAGE CAN SHOW FORTH GOD’ S GLORY. III. THAT A GOOD MAN IN SLAVERY CAN DEVELOP THE OF OTHERS. IV. THAT A GOOD MAN IN BONDAGE MAY BE TRUSTED. V. THAT A GOOD MAN IS A GREAT HE MAY BE FOUND. (Homilist.)Trying days Notice some of the points brought out in this trying portion of Joseph’ s history. 1. The fact of having parted with the restraints and wholesome influences of home. 2. Joseph’ s new position also placed him among strangers. 3. Joseph’ s lot was also that of inexperience surrounded with the numerous and glaring temptations of a great city. 4. How Joseph’ s new lot subjected his religious principles to the test. (J. Leyburn, D. D.)The trustworthy servant I. JOSEPH’ S TO HIS MASTER. II. JOSEPH’ S TO HIS GOD. III. JOSEPH’ S SOURCE OF HELP AND . The Lord was with him. :--What shall we learn from this part of Joseph’ s history? That amidst darkness--of sorrow (Joseph exiled); of trial (Joseph tempted); of injustice (Joseph imprisoned)--there always arises light for the faithful and pure of heart. Let us ask God to make us from our earliest years, and in all circumstances, honest, diligent, pure-minded, patient; and let us never lose hold of our trust in God’ s help. (W. S. Smith, B. D.)A kingly slave Scene, Memphis. Splendid architecture, chased in mimic forms of nature, amid feathery palms waving in the breeze. A red quivering heat, like a baker’ s oven, enswathing field and city. On the horizon gigantic pyramids of stone. Nearer to the eye calm, sleepy sphinxes, guarding the entry to palace and to temple. On the margin of the city an open market, with piles of fruit; bales of merchandise; slaves, for the most part, black as ebony; noisy hucksters; groaning camels. Among the Nubian slaves a fair Syrian youth attracts attention; realizes a high price, and passes into the hands of a pompous potentate. To the careless traffickers Joseph was simply a question of gain or loss--more money or less--an item of evanescent interest. But to Joseph it was a question of joy or ruin--a matter of life or death. An awful reversal this from the sunny atmosphere of home I Had God seen all this wrong-doing of men, and had He allowed it so far to succeed? Could it be that God was on the side of righteousness? I. A SLAVE INTO A HERO. 1. Outward circumstance is a trivial thing. “ An officer of Pharaoh bought him of the Ishmaelites.” It is a frightful degradation to be reduced to a chattel; yet it is only external degradation. But the man need not be degraded. Slavery may give scope for the play of noble principles. Integrity, faithfulness, goodness, piety, love, are untouched, are free to develop. 2. Man’ s judgment is often in opposition to God’ s. 3. In the darkest night true piety shines the more brightly. Doubtless, Joseph was “ cast down,” yet was he “ not in despair.” Instead of repining, he kept a brave heart. Here in Potiphar’ s mansion is one doing God’ s will as angels do it in heaven. There is a noble seraph within this apparent slave. II. BRINGS MEN INTO WITH GOD. “ The Lord was with him: the Lord made all that he did to prosper.” 1. A good man is a mystery to onlookers. There is something about him which the world cannot understand. He is patient when others fume and fret. He is buoyant when others are submerged. An unseen Anchor hold his barque, let the storm howl as it may. 2. This superior factor in life is conspicuous. “ His master saw that the Lord was with him.” Such diligence, honesty, thoughtfulness, promptitude, were unusual, unconventional, superhuman. Some men have a trick of concealing their religion. Joseph allowed his light naturally to shine out. 3. God is an active Partner in honest work. The source of Joseph’ s prosperity is revealed: “ The Lord made it to prosper.” A merchant in feeble health once accounted for his successful conduct of a gigantic business by saying that God was his acting Partner. This is the fellowship of the Spirit. A true Christian is man plus God. III. MAKES A MAN A MEDIUM OF TO OTHERS. “ The Lord blessed the Egyptian’ s house for Joseph’ s sake.” Potiphar is not even named: Joseph is everything. 1. A good man is the channel of good to others. Here is God’ s law of mediation. A man prospers in business through the prayers of a pious servant. A father is raised up from a bed of fever for the sake of a child. A husband is saved from moral wreck by the faith and love of a wife. The God-fearing are the salt of the earth. For Joseph’ s sake, the fields of Potiphar are fruitful. 2. Real prosperity embraces all the interests of mankind. “ The blessing of the Lord was upon all that he had in the house and in the field.” The beneficent effect of religion is commensurate with man. It blesses domestic life, agriculture, commerce, politics, literature. It enhances all human joy; it soothes all human sorrow. It kindles a lamp in the darkness of the grave. It fills the heart with an immortal hope. (J. Dickerson Davies, M. A.)Joseph in Egypt Joseph, whose studied silence has unrivalled eloquence, is now in Egypt. New scenes are before him. In the far distant stretches the beauteous valley of the Nile, its fertility unsurpassed. Pyramids, hoary with years, strange mementoes of buried generations, tower towards the transparent firmament. A brief journey has brought him from a region scarcely more than semi-barbarous to one far advanced in civilization. The skilled agriculturist is in the field, the ingenious mechanic at his daily toil. The children have those rare evidences of refined state of society, toys, with which to while away the joyous hours. The judge in his court is administering statutes which even modern society might advantageously re-enact. The priest in the temple is endeavouring to propitiate the gods, and secure blessings for their erring children on earth. A written language, the laborious work of many generations, and which had passed from hieroglyphics to phonetics, meets his eye on cunningly prepared papyrus leaves. A settled religious faith, a complicated system of government, a language bearing evidence of growth through many centuries, a vast empire consolidated upon the wrecks of pre-existing nationalities, great material prosperity accompanied with the knowledge of the physical sciences, of history, of metaphysics, and even of theology; a degree of progress in the fine arts which, though different, still rivals that of the present day--these, as well as their institutions, their laws, and their brilliant achievements, unmistakably testify to the immense antiquity of the empire under whose overshadowing influence Joseph is to pass his days of servitude. Nor is he a solitary bondman among a nation of freemen, but one of a vast number of slaves--slaves from Nubia, from Ethiopia, from Asia, from many surrounding nations, all of which had witnessed, and many of which had submitted to the conquering valour of Egypt’ s powerful emperors. (J. S. Van Dyke.)Lessons 1. Histories of the wicked and righteous are set together by God’ s Spirit to abase sin and heighten grace in the Church. So of Judah and Joseph. 2. Providence determining to bring any to greatness, leads them usually first into a low estate. Joseph dreams of dignities, but first meets with slavery. 3. Men-selling, though it be great sin in man, yet is it permitted and ordered by God. 4. God’ s choicest ones may be bought and sold by the hands of strangers and enemies. 5. Providence orders the slavery of His own to such men, by whom more fitly they may be preferred. 6. Egypt may be the house of bondage to God’ s servants in order to greater freedom (Genesis 39:1). (G. Hughes, B. D.)Piety in unfavourable places Joseph’ s religion overcame all obstacles because there was real life in it. The other day I slackened my step opposite a garden to notice the crocuses raising their slender heads amid the heavy gravel on the walk. The tender plants, having real life, forced their way through the hard earth and conquered the very stones. So the heavenly plant of Joseph’ s piety displayed all its beauty and gave out its sweet odours in the wicked palaces of Potiphar and Pharaoh. Joseph carried down to Egypt I. First, then, we will contemplate THE UNDER WHICH JOSEPH WENT DOWN TO EGYPT. 1. It was not by his own choice. This is intimated by the emphatic expression “ he was brought down.” It appears that his brethren became envious of him; and they so indulged this bad feeling of the heart Genesis 37:18-20). In saying that it is similar to the case of some persons, I do not mean that the same treatment is experienced by them, though unhappily this is the case with many who are torn from their native shores and sold into captivity and bondage against their will; but what I mean is, that their position in life is often fixed for a time without any power on their part to shape their own course. They are governed by the force of circumstances, and find themselves fixed in situations, not because they have chosen it so to be, but because things have tended to that particular position in which they find themselves placed--without their own choice, and without their own control. On the other hand, there is a dissimilarity between the case of Joseph and some others. Time, circumstances, means, are all such that they can, apparently, make their own election, and direct their own pursuits. 2. It was with the prospect of servitude before him. The Midianites bought him to sell him as a slave. That Joseph’ s being a servant, distinguished as he was by only being removed two descents from Abraham, and honoured as he was also--as we shall afterwards find--by God himself, has sanctified, as it were, the employment of servitude and made it honourable. It can never be a disgrace to us to be employed as he was, especially if we pursue our calling in the way that he pursued his. And how was that? perhaps some may ask. We answer that he pursued it faithfully. While he served his master he was faithful to the confidence reposed in him. He was an honest man, and this conduct led to his services being viewed by his master with acceptance. But we mark another trait in the character of Joseph; he was attentive to his duties. But there was a principle in Joseph’ s conduct that we must not omit to notice--he feared God. In this was the secret of his prosperity. But in further contemplating the circumstances under which Joseph went down to Egypt, we observe that-- 3. He was brought down thither really, though not apparently at the time, by God. This Joseph himself acknowledged to his brethren in an interview with them some few years afterwards (Genesis 46:7-8). Was it God, then, who excited in Joseph’ s brethren that feeling of envy which existed in their breasts--the feeling which led them first to resolve on his murder, and then to agree to report to his father that some evil beast had slain him? No; it was not God who was the author of this conduct. The whole of it was sinful; and God is not the author of sin. II. What are the LESSONS WE LEARN FROM THE WE HAVE BEEN ? 1. To acknowledge God in all our ways. 2. To confide in God under all circumstances. We can scarcely conceive, humanly speaking, of any circumstances being more dark and mysterious than those in which Joseph was placed. “ It was good for me that I was afflicted.” And, eventually, our light afflictions, which are but for a moment, shall work out for us a far more exceeding and eternal weight of 2 Corinthians 4:17). On this point, then, I will conclude in the words of the prophet Isaiah (Isaiah 1:10), “ Who is among you thatfeareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God.” 3. To repress every bad feeling of the heart. 4. That the providence of God attends those that love Him. But God does not lead all His children to degrees of honour and usefulness equal to those of Joseph. Among His people there are those who may be compared to vessels of gold, and of silver, of wood, and of earth; some to honour and some to dishonour” (2 Timothy 2:20). (W. Blackley, B. A.)Joseph in Potiphar’ s house The name Potiphar frequently occurs on the monuments of Egypt (written either Pet-Pa-Ra, or Pet-P-Ra), and means: “ Dedicated to Ra,” or the sun. According to some writers, “ at the time that Joseph was sold into Egypt, the country was not united under the rule of a single native line, but governed by several dynasties, of which the fifteenth dynasty of Shepherd-kings was the predominant one, the rest being tributary to it.” At any rate, he would be carried into that part of Egypt which was always most connected with Palestine. Potiphar’ s office at the court of Pharaoh was that of “ chief of the executioners,” most probably (as it is rendered in our Authorized Version) captain of the king’ s body-guard. In the house of Potiphar it went with Joseph as formerly in his own home. For it is not in the power of circumstances, prosperous or adverse, to alter our characters. He that is faithful in little shall also be faithful in much; and from him who knoweth not how to employ what is committed to his charge, shall be taken even that he hath. Joseph was faithful, honest, upright, and conscientious, because in his earthly, he served a heavenly Master, whose presence he always realized. Accordingly “ Jehovah was with him,” and “ Jehovah made all that he did to prosper in his hand.” His master was not long in observing this. From an ordinary domestic slave he promoted him to be “ overseer over his house, and all that he had he put into his hand.” The confidence was not misplaced. Jehovah’ s blessing henceforth rested upon Potiphar’ s substance, and he “ left all that he had in Joseph’ s hand; and he knew not aught that he had, save the bread which he did eat.” The sculptures and paintings of the ancient Egyptian tombs bring vividly before us the daily life and duties of Joseph. “ The property of great men is shown to have been managed by scribes, who exercised a most methodical and minute supervision over all the operations of agriculture, gardening, the keeping of live stock, and fishing. Every product was carefully registered, to check the dishonesty of the labourers, who in Egypt have always been famous in this respect. Probably in no country was farming ever more systematic. Joseph’ s previous knowledge of tending flocks, and perhaps of husbandry, and his truthful character, exactly fitted him for the post of overseer. How long he filled it we are not told.” (Dr. Edersheim.)And the Lord was with Joseph, and he was a prosperous man The secret of prosperity There are many ways in which the Lord is with a man. Not always by visible symbol; seldom by an external badge which we can see and read. God is with a man in the suggestion of thought; in the animation of high, noble, heavenly feeling; in the direction of his steps; in the direction of his speech, enabling him to give the right look, the right answer at the right time under the right circumstances; giving him the schooling which he could never pay for, training him by methods and processes unknown in human schools, and not to be understood except by those who have passed under them. “ If any man lack wisdom let him ask of God.” Ideas are the gifts of God, as well as wheat fields and vineyards and other fruits of the earth. Suggestions in business, delivering thoughts in the time of extremity, silence when it is better than speech, speech when it will do more than silence. “ These also come forth from the Lord of Hosts, who is wonderful in counsel and excellent in working.” The Lord was with Joseph and yet Joseph was under Potiphar. These are the contradictions and anomalies of life which ill-taught souls can never understand, and which become to them mysteries which torment their spirits and which distract their love. Undoubtedly this is an anomalous state of life: Joseph brought down to Egypt by his purchasers--Joseph sold into the house of Potiphar--bought and sold and exchanged like an article of merchandise. Yet, he was a prosperous man! Understand that there are difficulties which cannot impair prosperity, and that there is a prosperity which dominates over all external circumstances and vindicates its claim to be considered a Divine gift. Looking at this case through and through, one would say, it is hardly correct to assert that Joseph was a prosperous man, when he was to all intents and purposes in bondage, when he was the property of another, when not one hour of his time belonged to himself, when he was cut off from his father and from his brethren. Yet, it is distinctly stated that, notwithstanding these things, the Lord was with him and he was a prosperous man. There must be a lesson for some of us here. When men live in their circumstances they never can be prosperous. When a man has to go out into his wheat-field to know whether there is going to be a good crop before ha can really enjoy himself--that man does not know what true joy is. When a man has to read out of a bank-book before he dare take one draught out of the goblet of happiness--that man’ s thirst for joy will never be slaked. Man cannot live in wheat-fields and bank-books and the things of the present world. If he cannot live within himself, in the very sanctuary and temple of God, then he is at the sport of every change of circumstance--one shake of the telegraph wire may unsettle him, and the cloudy day may obscure his hopes and darken what little soul he has left. If Joseph had lived in his external circumstances he might have spent his days in tears and his nights in hopelessness; but living a religious life, living with God, walking with God, identifying his very soul’ s life with God, then the dust had no sovereignty over him, external circumstances were under his feet. This is the solution of many of our difficulties. Given a man’ s relation to God, and you have the key of his whole life. (J. Parker, D. D.)A miniature portrait of Joseph Scripture frequently sums up a man’ s life in a single sentence. Here is the biography of Joseph sketched by inspiration: “ God was with him,” so Stephen testified in his famous speech recorded in Acts 7:9. Observe, however, that the portraits of Scripture give us not only the outer, but the inner life of the man. Man looketh at the outward appearance, but the Lord looketh upon the heart; and so the Scriptural descriptions of men are not of their visible life alone, but of their spiritual life. Here we have Joseph as God saw him, the real Joseph. Externally it did not always appear that God was with him, for he did not always seem to be a prosperous man; but when you come to look into the inmost soul of this servant of God, you see his true likeness--he lived in communion with the Most High, and God blessed him: “ The Lord was with Joseph, and he was a prosperous man.” This striking likeness of Joseph strongly reminds us of our Master and Lord, that greater Joseph, who is Lord over all the world for the sake of Israel. Peter, in his sermon to the household of Cornelius, said of our Lord that He “ went about doing good, and healing all that were oppressed of the devil; for God was with Him.” Exactly what had been said of Joseph. It is wonderful that the same words should describe both Jesus and Joseph, the perfect Saviour and the imperfect patriarch. This having the Lord with us is the inheritance of all the saints; for what is the apostolic benediction in the Epistles but a desire that the triune God may be with us? To the Church in Rome Paul saith, “ Now the God of peace be with you all.” To the Church in Corinth he writes, “ The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.” To the Thessalonians he saith, “ The Lord be with you all.” Did not our glorious Lord say, “ Lo, I am with you alway, even unto the end of the world” ? I. First, we will run over Joseph’ s life, and note THE FACT “ The Lord was with Joseph.” 1. God was gracious to Joseph as a child. Happy are those who have Christ with them in the morning, for they shall walk with Him all day, and sweetly rest with Him at eventide. 2. “ The Lord was with Joseph” when Joseph was at home, and He did not desert him when he was sent away from his dear father and his beloved home and was sold for a slave. I think I see him in the slave market exposed for sale. We have heard with what trembling anxiety the slave peers into the faces of those who are about to buy. Will he get a good master? Will one purchase him who will treat him like a man, or one who will use him worse than a brute? “ The Lord was with Joseph” as he stood there to be sold, and he fell into good hands. When he was taken away to his master’ s house, and the various duties of his service were allotted to him, the Lord was with Joseph. The house of the Egyptian had never been so pure, so honest, so honoured before. Beneath Joseph’ s charge it was secretly the temple of his devotions, and manifestly the abode of comfort and confidence. That Hebrew slave had a glory of character about him, which all perceived, and especially his master, for we read: “ His master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. And Joseph found grace in his sight.” 3. Then came a crisis in his history, the time of testing. We see Joseph tried by a temptation in which, alas, so many perish. He was attacked in a point at which youth is peculiarly vulnerable. His comely person made him the object of unholy solicitations from one upon whose goodwill his comfort greatly depended, and had it not been that the Lord was with him he must have fallen. Slavery itself was a small calamity compared with that which would have happened to young Joseph had he been enslaved by wicked passions. Happily the Lord was with him, and enabled him to overcome the tempter with the question, “ How can I do this great wickedness, and sin against God?” He fled. That flight was the truest display of courage. It is the only way of victory in sins of the flesh. The apostle says, “ Flee youthful lusts which war against the soul.” When Telemachus was in the isle of Calypso, his mentor cried, “ Fly, Telemachus, fly; there remains no hope of a victory but by flight.” Wisely Joseph left his garment and fled, for God was with him. 4. The scene shifts again, and he who bad been first a favoured child at home, and then a slave, and then a tempted one, now becomes a prisoner. The prisons of Egypt were, doubtless, as horrible as all such places were in the olden times, and here is Joseph in the noisome dungeon. He evidently felt his imprisonment very much, for we are told in the Psalms that “ the iron entered into his soul.” He felt it a cruel thing to be under such a slander, and to suffer for his innocence. A young man so pure, so chaste, must have felt it to be sharper than a whip of scorpions to be accused as he was; yet as he sat down in the gloom of his cell, the Lord was with him. The degradation of a prison had not deprived him of his Divine Companion. Blessed be the name of the Lord, He does not forsake His people when they are in disgrace: nay, He is more pleasant with them when they are falsely accused than at any other time, and He cheers them in their low estate. God was with him, and very soon the kindly manners, the gentleness, the activity, the truthfulness, the industry of Joseph had won upon the keeper of the prison, so that Joseph rose again to the top, and was the overseer of the prison. Like a cork, which you may push down, but it is sure to come up again, so was Joseph: he must swim, he could not drown, the Lord was with him. The Lord’ s presence made him a king and a priest wherever he went, and men tacitly owned his influence. In the little kingdom of the prison Joseph reigned, for “ God was with him.” 5. Joseph was made ruler over all Egypt, and God was with him. Well did the king say, “ Can we find such a man as this is in whom the Spirit of God is?” His policy in storing up corn in the plenteous years succeeded admirably, for God was evidently working by him to preserve the human race from extinction by famine. 6. God was with him in bringing down his father and the family into Egypt, and locating them in Goshen, and with him till he himself came to die, when he “ took an oath of the children of Israel, saying God will surely visit you, and ye shall carry up my bones from hence.” The Lord was with him, and kept him faithful to the covenant, and the covenanted race, even to the close of a long life of one hundred and ten years. II. We shall next review THE OF THE FACT that God was with him. 1. The first evidence of it is this: he was always under the influence of the Divine presence, and lived in the enjoyment of it. 2. The next evidence is this: God was certainly with Joseph because he was pure in heart. “ Blessed are the pure in heart, for they shall see God” ; no other can do so. What fellowship hath light with darkness, or what concord hath Christ with Belial? The intense purity of Joseph was a proof that the thrice holy God was ever with him. He will keep the feet of His saints. When they are tempted He will deliver them from evil, for His presence sheds an atmosphere of holiness around the heart in which He dwells. 3. The next evidence in Joseph’ s case was the diligence with which he exercised himself wherever he was. God was with Joseph, and therefore the man of God hardly cared as to the outward circumstances of his position, but began at once to work that which is good. 4. But notice again, God was with Joseph, and that made him tender and sympathetic. Some men who are prompt enough in business are rough, coarse, hard; but not so Joseph. His tenderness distinguishes him; he is full of loving consideration. He loved with all his soul, and so will every man who has God with him, for “ God is love.” If you do not love, God is net with you. If you go through the world, selfish and morose, bitter, suspicious, bigoted, hard, the devil is with you, God is not; for where God is He expands the spirit, He causes us to love all mankind with the love of benevolence, and He makes us take a sweet complacency in the chosen brotherhood of Israel, so that we specially delight to do good to all those of the household of faith. 5. Another mark of God’ s presence with Joseph is his great wisdom. He did everything as it ought to be done. You can scarcely alter anything in Joseph’ s life to improve it, and I think if I admire his wisdom in one thing more than another it is in his wonderful silence. It is easy to talk, comparatively easy to talk well, but to be quiet is the difficulty. 6. “ God was with him,” and this is the last evidence I give of it, that he was kept faithful to the covenant, faithful to Israel and to Israel’ s God right through. Joseph stuck to his people and to their God: though he must live in Egypt, he will not be an Egyptian; he will not even leave his dead body to lie in an Egyptian pyramid. The Egyptians built a costly tomb for Joseph: it stands to this day, but his body is not there. “ I charge you,” says he, “ take my bones with you; for I do not belong to Egypt, my place is in the land of promise.” “ He gave commandment concerning his bones.” Let others do as they will; as for me, my lot is cast with those who follow the Lord fully. Yes, my Lord, where Thou dwellest I will dwell; Thy people shall be my people, and Thy God my God, and may my children be Thy children to the last generation. If the Lord is with you that is what you will say, but if He is not with you, and you prosper in” the world, and increase in riches, you will turn your back on Christ and His people, and we shall have to say as Paul did, “ Demas hath forsaken me, having loved this present world.” III. Thirdly, let us observe, THE RESULT OF GOD’ S BEING WITH JOSEPH. The result was that “ he was a prosperous man” ; but notice that, although the Lord was with Joseph, it did not screen him from hatred. “ The Lord was with him,” but his brethren hated him. Ay, and if the Lord loves a man, the world will spite him. Furthermore, “ The Lord was with Joseph,” bat it did not screen him from temptation of the worst kind: it did not prevent his mistress casting her wicked eyes upon him. The best of men may be tempted to the worst of crimes. The presence of God did not screen him from slander: the base woman accused him of outrageous wickedness, and God permitted Potiphar to believe her. Nay, the Divine presence did not screen him from pain: he sat in prison wearing fetters till the iron entered into his soul, and yet “ the Lord was with him.” That presence did not save him from disappointment. He said to the butler, “ Think of me when it is well with thee” ; but the butler altogether forgot him. Everything may seem to go against you, and yet God may be with you. The Lord does not promise you that you shall have what looks like prosperity, but you shall have what is real prosperity in the better sense. Now, what did God’ s being with Joseph do for him? 1. First, it saved him from gross sin. He flees, he shuts his ears: he flees and conquers, for God is with him. 2. God was with him, and the next result was it enabled him to act grandly. Wherever he is he does the right thing, does it splendidly. 3. In such a manner did God help Joseph that he was enabled to fulfil a glorious destiny, for if Noah be the world’ s second father, what shall we say of Joseph, but that he was its foster nurse? The human race had died of famine if Joseph’ s foresight had not laid by in store the produce of the seven plenteous years, for there was a famine over all lands. 4. Also it gave him a very happy life, for taking the life of Joseph all through it is an enviable one. Nobody would think of putting him down among the miserable. If we had to make a selection of unhappy men, we certainly should not think of Joseph. No, it was a great life and a happy life; and such will yours be if God be with you. 5. And, to finish, God gave Joseph and his family a double portion in Israel, which never happened to any other of the twelve sons of Jacob. Those who begin early with God, and stand fast to the end, and hold to God both in trouble and prosperity, shall see their children brought to the Lord, and in their children they shall possess the double, yea, the Lord shall render unto them double for all they may lose in honour for His name’ s sake. (C. H. Spurgeon.)Prosperity In a long sunshine of outward prosperity, the dust of our inward corruptions is apt to fly about and lift itself up. Sanctified affliction, like seasonable rain, lays the dust and softens the soul. (H. G. Salter.)Prosperity and security Prosperity is not to be deemed the greatest security. The lofty unbending cedar is more exposed to the injurious blast than the lowly shrub. The little pinnace rides safely along the shore, while the gallant ship advancing is wrecked. Those sheep which have the most wool are generally the soonest fleeced. Poverty is its own defence against robbery. A fawning world is worse than a frowning world. Who would shake those trees upon which there is no fruit? (T. Secker.)The prosperity of Joseph This cannot mean that Joseph was entirely happy, or that he had everything he wanted. It means that he prayed to God, and knew that God heard his prayers; it means that he felt that God was good to him and was helping him gain the favour of his master; it means that he was certain that by and by he would be delivered in some way; it means that he was able to bear his troubles and to make the best of them; it means that he was getting along well. Read the text again. It doesn’ t say, the Lord was with Joseph because he was a prosperous man; but, the Lord was with Joseph, and he was a prosperous man. 1. It was because of Joseph’ s simplicity. By this I do not mean that he was foolish. I mean that he was just what he seemed to be, and seemed to be just what he was. He didn’ t deceive folks. He had no small, mean ways. Perhaps you may say that he would have escaped the trouble that was coming if he had not had this simplicity; but he did not need to escape it; it was far better that it should come. It is best to do right, no matter what comes. Joseph’ s trouble did not hurt him, it did him good; and all the trouble that will ever come to you from doing right will be a blessing to you. 2. God was with Joseph, and he was prosperous, because of his obedience. When Jacob’ s sons had been away from home some time, their father began to be anxious. I can’ t make you understand the full meaning of this word anxious; but when you are men and women and have children of your own, you will know without being told. Well, Jacob was anxious about his sons; he was afraid something had happened to them, and wanted to hear from them. In those days, and in that part of the world, there was no mail, and people usually travelled from place to place in large companies called caravans. This is the way they travelled then, and the way they travel now. But there was no caravan going where his sons were, and so Jacob wanted some person to go alone, and there was no one who was so trustworthy and so fearless, who would go and come so quickly, and do his errand so well, as Joseph. So his father said to him: “ Do not thy brethren feed the flock in Shechem? Come and I will send thee unto them.” And Joseph answered promptly: “ Here am I” ; which means, I am ready to go; send me. And his father sent him. Now Joseph’ s obedience is shown here, not merely in his saying, “ Here am I,” nor in his starting off at once, but in his going, and going until he found them. Many boys and girls say, “ I will go,” and some actually start, but that is all they do. They find a difficulty and come back, saying, “ I can’ t” ; or they are drawn away by bad company; or for some other reason they give it up. But see how Joseph did. When he came to Shechem, where his brothers had been, they were not there, but while he was searching for them he came across a man who told him they had gone to Dothan, fourteen miles farther. Many a lad of seventeen hearing this would have gone back, for Joseph was nearly ninety miles from home, alone, and in a dangerous country. But this was not Joseph’ s way. His father had sent him to find his brothers, and he was determined to do it, no matter if it did take him fourteen miles farther than he thought they were, and more than a hundred miles from the tents of Jacob in Hebron. This is obedience that is obedience, to do what you are told to, to face dangers, to overcome difficulties. I want these children to do what they are told to, whatever it costs. It cost Joseph his liberty and almost his life, but it was the foundation of all his future greatness; it was worth more than liberty or life; it was worth ten thousand times more than the coat of many colours, or his father’ s favouritism, or the throne of Egypt. Obedience taught Joseph how to command, and no one knows how to command who has not learned first how to obey. 3. God was with Joseph, and he was prosperous because of his moral courage. I suppose you know the meaning of courage. It is bravery, fearlessness. A boy who leaps overboard to save a drowning companion is courageous; so is a man who rushes into a burning building to save persons from being burned. This is courage. But what is moral courage? It is that which makes one do right when people will blame him, or laugh at him, or try to injure him for doing so. It is easier for many to be knocked down than to be laughed at or blamed. I don’ t know that Joseph ever struck a blow in his life; and we do know that when his brothers sold him he cried very hard, and begged them not to do it; for afterwards they said one to another: “ We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us and we would not hear.” But his moral courage was shown by the way he behaved in adversity. He dared to do right wherever he was. No matter how wicked those about him were, he would not do a wrong thing. Nor is this all; he gave his reasons. He said, “ How, then, can I do this great wickedness and sin against God?” And then he kept away from temptation. But Joseph showed moral courage in still another way. When he was accused falsely and punished, he did not try to save himself by exposing his accuser. He said to himself: “ I will suffer rather than ruin the reputation of this woman; may be she will repent” ; and what was still better, he chose to go to prison rather than remain in temptation. 4. And another reason for Joseph’ s prosperity was his patience. To be patient is to bear quietly any evil, such as pain, toil, affliction. Joseph’ s affliction lasted about thirteen years. All this time he was a slave, and part of it--two years certainly--he was a prisoner. This was a long time, but he made it seem shorter by always trying to deserve something better. 5. Another reason for Joseph’ s prosperity was his spirit of forgiveness. It is said of the North American Indians that they never forget an injury and never forget a kindness; this may be well for a heathen savage, but it will not do for a Christian child. Christ said, forgive your enemies. 6. Once more, God was with Joseph and he was prosperous because of his trust in God. Joseph trusted in God when he was a boy, when he went away from home, and when he was sold to the Ishmaelites, when he was in the prison, and when he was on the throne. It was this that sustained him in his trials, that kept him in temptation, and that made him a wise and virtuous ruler. (E. N. Pomeroy.)Prosperous days When may we speak of a man as “ prosperous” ? As a general rule, I suppose, when he carries out his plans to a successful issue; when his business is established on a sound basis, and is in a flourishing condition; when his investments are wisely made, and largely profitable. If, with all this, he enjoys good health and lives in the midst of domestic affection and comfort, then his lot is doubly fortunate. When life is attended by these circumstances, he may be said to be “ a prosperous man.” I. IS A OBJECT OF PURSUIT. Our great care should be to pursue it lawfully--to use none but upright and honourable means for its attainment. II. The counsels given by wise and practical men as to THE BEST MEANS OF SUCCESS are manifold--all agreeing in the main. One writer says, “ If you wish success in life, make perseverance your bosom friend, experience your wise counsellor, caution your elder brother, and hope your guardian angel.” Another likens prosperity to a ladder having six steps--faith, industry, perseverance, temperance, probity, independence. This, I think, is a ladder by which you are sure to rise, and to rise safely. III. HAS ITS DUTIES. Wealth always brings with itself responsibilities. Divine learning is needed for this stewardship. One of the first duties of a prosperous man is hearty gratitude to God. This will show itself in works of benevolence and religion, and cheerful consecration to God. IV. HAS ITS . Care disfigures its face. One of the most successful men of this century, when surrounded by immense wealth and supposed to be enjoying it, wrote to a friend: “ I live like a galley-slave, constantly occupied, and often pass the night without sleeping. I am wrapt in a labyrinth of affairs, and worn out with care.” V. HAS ITS DANGERS. It may prove a great blessing to a man, or a great curse. Many have been ruined by success. Valerian, the Roman Emperor, before he was raised to the throne, was temperate, wise, and virtuous; but after his investment with the purple he completely changed, and was notorious for meanness, imprudence, and general incapacity. (W. Walters.)Prosperity and right principle That in the working out of right principles there is a natural tendency to promote prosperity, and ensure success. (R. Wardlaw, D. D.)Tokens of God’ s love Prosperity is not always a sign of God’ s special favour, yet prosperity undoubtedly comes from God, and is a fruit of God’ s love to His own people, when He sees that prosperity is better for them than adversity. But how did God show that He was present with Joseph, by making him to prosper? Was not Joseph’ s prosperity more properly his master’ s than his own, when all the business which he transacted was his master’ s, and the profit redounded to him? It is true, that Joseph’ s prosperity was, to outward appearance, his master’ s advantage rather than his own. But as “ the little that a righteous man hath is better than the riches of many wicked,” so the benefit which Joseph derived from Gem’ s kindness to him was far greater than his master’ s. He saw the love of God mitigating and sweetening his sorrows, and recommending him to his master’ s favorer, that he might spend even the days of his banishment and humiliation with comfort. The more clearly we can discern the love of God in any prosperous incidents, the more pleasure we can take in them. A temporary relief in bondage with the love of God, is worth more than all the prosperity which ungodly men can enjoy. (G. Lawson, D. D.)Lessons 1. The greatness of God disdains not to be with the lowness of His servants. God and Joseph are together. 2. God’ s special presence of grace is vouchsafed to such as are more especially humbled. 3. God’ s gracious presence maketh souls prosperous, wherever they be. 4. Gracious souls, though in bondage, will abide faithful unto Egyptian masters. 5. Providence in exercising saints usually proportions employment to endowment. Joseph for the house (Genesis 39:2). 6. God maketh sinful masters to see that He is present graciously with their servants. 7. Gracious servants make house, and all affairs prosper unto ungracious masters. 8. God maketh wicked men to see that they prosper by reason of His servants (Genesis 39:3). (G. Hughes, B. D.)Joseph’ s good fortune Our common expression, “ He’ s a lucky fellow,” is hardly a phrase that we expect to find in Scripture. But it does occur, in Wycliffe’ s version, in this very thirty-ninth chapter of Genesis. The second verse, as rendered by the earliest of Bible translators, runs thus: “ The Lord was with Joseph, and he was a luekie felowe.” Both the words “ lucky” and “ fellow” lost dignity between the fourteenth and seventeenth centuries, and King James’ translators wrote instead “ a prosperous man.” But it is useful to refer to the older and more colloquial form, to emphasize what is really a most important though little recognized truth, namely, that a “ lucky fellow” is not he that is rich, not he that makes a good stroke of business, not he that wins a coveted post, but he of whom we can truly say, “ The Lord is with him.” For see who it is that the Bible calls a “ lucky fellow.” Would any of us call Joseph “ lucky” ? Yes, says a sharp boy, I should; for in one day he became the greatest man in Egypt next to the king. The teacher who gets such an answer as this will himself be lucky! There is nothing like a half-wrong answer to emphasize the right one. The rejoinder will be--Very well, but look and see when it is that Joseph is called a “ lucky fellow.” The phrase is not used of him when he becomes virtual ruler of Egypt, but long before that. It is just when he begins his life as a slave in a strange land. And the narrative is going on to tell of his encountering sore temptation, false accusation, unjust condemnation, and the horrors of an Egyptian prison. It is at the beginning of all this that he is called a “ lucky fellow.” Why? Because the Lord was with him. (E. Stock.)The Lord blessed the Egyptians house for Joseph’ s sake Joseph brings prosperity to his master’ s house Some individuals there are who carry blessings with them everywhere. Like richly-scented flowers they fill the habitations into which they enter with delicious perfume, or, like clouds surcharged with rain, they let down benefits on every hand. Thus this Hebrew captive brings with him into Egypt, and into the house of Potiphar, the captain of the guard, a cornu copiae--“a horn of plenty,” and for his sake the Egyptian’ s stores are multiplied to an extent he had not previously known. And cases similar to this are also often seen. Pious servants and pious slaves have frequently been blessings to their master’ s house. Even in instances where the slave has been treated cruelly, his prayers, offered up in secret for his owner’ s weal, have been answered in a manner the most remarkable, and his efforts to promote that owner’ s interests have been crowned with very considerable success. Generally, however, it is only when the master acts towards his servant or towards his slave with justice that the blessing of heaven descends upon his house. It was from the time that Potiphar raised Joseph from the position of a slave to one of comparative dignity and honour that the Lord blessed him. (Thornley Smith.)One man blessed for the sake of another One man blessed for the sake of another. Here is a great law--here is a special lesson for many. A man looks at his property, and reasons that he must be good, and approved of God, otherwise he never could have so many blessings in his possession. It never enters the man’ s mind that he has every one of these blessings for the sake of another man. The master blessed because he has a good servant! Would to God I could speak thunder-claps and speak lightning to many thousands in our city and throughout our land to-day upon this very matter I Here is a man, for example, who never enters a place of worship. No, no--not he. His wife is a member of the church, and if ever she is fiveminutes late in on Sunday, his mighty lordship foams and fumes, and is not going to be put upon in this way, and have his household arrangements upset by these canting, fanatical, religious people. What shall I call him? The wretch, the almost-devil, owes every penny he has to his dishonoured praying wife. If that woman--the only angel in God’ s universe that cares for his soul--were to cease praying for him, God might rain fire and brimstone upon him and his dwelling-place. He does not know it. No! He is shrewd, cunning, wide-awake, has his eyes open, knows when the iron is hot and when to strike it, and he is such a wonderful genius in business. A maniac--not knowing that it is his praying wife that saves him from ruin, meanwhile from hell I Here is another man who thinks it manly to blaspheme, swear, and use profane language upon every opportunity, and to ridicule religion and religious people. He knows that it is all wrong. He has revelations from the nasty little god that he worships that everybody in the world is all wrong but himself. And that man prospers! His fields are verdant in spring-time, his crops are rich and golden in autumn. If you speak a word to him about religion he laughs at you, and intimates, in a not very roundabout manner, that you are a fool. And he owes all he has to a little invalid girl, who believes in God and prays to Him, and connects the house with heaven! God blesses one man for the sake of another. The husband is blessed because of the godliness of the wife. The parent is honoured because of the Christianity of the child. The strong man has prospered in his way because of the poor weak creature in his house who is mighty in soul towards God and truth. Yet these are the elements and the facts which are so often overlooked when men take stock and tell what they are worth. Ten men keep that brimstone-and-fire shower back. The righteous are the salt of the earth. The true, loving and God-fearing are the light of the world. But for them would God be patient with the world? What would it be, with His great power, to crush your little world, to pulverize and throw it away on the flying winds and forget it? It is Paul that saves the vessel on the stormy Adriatic. It is Joseph that blesses the house of Potiphar. It is the ten praying men that save the Sodoms of the earth from the lightning showers of judgment. And this is God’ s plan all through. There is one man for whose sake all other men are blessed. This is the principle of mediation which runs through all the Divine government of man. “ If any man sin, we have an advocate with the Father.” (J. Parker, D. D.)A lesson to servants and masters Joseph, like his father Jacob, is an example of contentment, industry, and fidelity, to servants. It is true, servants cannot command success, and God does not bind himself by an absolute promise to grant success to the best-conducted affairs. But it is undoubtedly the duty of servants to take the most likely means to promote the prosperity of their masters, and to seek the Divine blessing upon those affairs that are committed to them. By such behaviour, they are likely to prove blessings to their masters, and to attain that favour and confidence which they take pains to deserve. But if they should be ungratefully treated by their masters according to the flesh, they have a master in heaven who will by no means suffer them to want their due reward. Masters may likewise learn from this passage, what treatment is due to faithful servants. They ought to trust, to honour, and to love them. Potiphar was a stranger to the family of Israel, and yet he loved Joseph for his fidelity, and honoured him as the instrument of God’ s providential blessings to himself. Christian masters have far stronger motives to honour Christian servants, whom they know to be not only servants, but above servants, brethren partakers of the same heavenly blessings and dignities with themselves. (G. Lawson, D. D.)Lessons 1. God’ s favour to His servants maketh them to be favoured by men. 2. Grace in the eyes of men and rulers justly gotten, is a blessing desirable here below. 3. A gracious Joseph may be an Egyptian’ s favourite. 4. Favour with men of place usually draws favourites nearer to themselves. 5. Gradual is the preferment which Providence ordereth to His saints from men. 6. Grace, prudence, and fidelity win hearts of great men to trust strangers rather than their own. 7. Providence ordereth lowest slavery the way to greatest oversight in greatest charges (Genesis 39:4). 8. The time of doing good and lifting up saints, is the time of good to them that do it. 9. Jehovah himself rewardeth the good done unto His servants. 10. All outward blessings in the house and in the field are the blessings of God. 11. The gracious ones of God are the means of procuring blessing to all where they dwell. 12. Those rulers best provide for families, and states, who commit affairs to faithful ones (Genesis 39:5). 13. Faithfulness in servants worketh confidence in their rulers. 14. It is the rare commendation of gracious servants, that the hearts of masters may be secure in them. (G. Hughes, B. D.) Genesis 39:9-12 How can I do this great wickedness and sin against God?-- Joseph’ s resistance We are accustomed to admire the mere act of resistance to temptation, by whomsoever and howsoever offered. But there is a vast difference between the ways in which temptation is resisted. Some, knowing the thing desired of them to be essentially wrong, have recourse to cowardly shifts and evasions. They are unable to comply; thus much they will answer; but for this inability they will render all sorts of secondary and insufficient reasons, and keep back the right one. How very different from this weak and ineffectual course is the refusal of one who fearlessly states at once the right and master reason why he should not yield to temptation: “ How can I do this great wickedness and sin against God?” One of the lowest advantages of the brave and decided course is that such a person has the least trouble after all. His place is ascertained; his colours are shown. He is no waverer, and the crowd of busy mischief-makers cease from him and let him alone. The noble words of our text let us into the whole secret of endurance. I. The answer of Joseph implies A SENSE OF DIRECT TO GOD. This sense of responsibility leads at once to a truer estimate of right and wrong. While we tarry on the level of the world’ s maxims and habits, and try to decide our line of conduct, many a matter seems ambiguous and difficult to determine; but rise to the throne of God, and look down from thence, and all is clear. Oh for that second and better nature, sprung from the habit of seeing God in everything, which, when doubts, when questionings, when temptations arise, asks counsel at once of Him, runs into the strong tower of His name, and is safe. II. This answer implies A SENSE OF SIN. Sin is a word of which the world knows not the meaning. Men must know what God is, or they cannot know what sin is. When Joseph spoke of sinning against God, he used this term of a positive and definite God, who had manifested Himself, and with whom he was in covenant. To sin against Him, to break His positive command, was to reject and despise his covenant God; to tread under foot His promises and His mercies. III. This reply shows that TRUE COURAGE AND which ever characterize the genuine soldier of heaven. In every occupation of life, in all intercourse, in toil and in recreation, our Christian armour should be worn, and never be laid aside. The moment our allegiance is tested, the moment that the world requires what God forbids or forbids what God requires, we must stand to our arms, and admit no thought of a surrender. (Dean Alford.)The temptation of Joseph I. THE OF IT. 1. His youth. 2. The force of opportunity. 3. The prospect of advancement which his compliance would secure. 4. The repetition of the temptation (Genesis 39:10). II. His OF IT. 1. He pleads the law of honour. 2. He pleads the law of chastity. 3. He pleads the law of piety. III. HIS VICTORY OVER IT. 1. Obtained by flight. 2. Obtained through loss. (T. H. Leale.)Tempted but triumphant I. THE OF THE . 1. It came on Joseph when he was dwelling among a nation of idolaters, away from the restraints of home and the influence of his father and grandfather, by which he had been accustomed to be regulated. If, therefore, his piety had been a mere conventional thing, he would certainly have yielded, as many others in like circumstances have done. Which of us has not known cases of youths who at home were reputable and well behaved, but who, when they have gone to another city or another land, where they were entirely unknown to those by whom they were surrounded, have run riot in iniquity, and excused themselves by quoting the debasing proverb that “ when we are in Rome we must do as they do at Rome” ? But Joseph was not a youth of that sort. His piety was not a matter of longitude and latitude. He believed in God, and sought to serve Him in all places and in all cases; and he did in Egypt precisely as he would have done, in like circumstances, in Canaan. 2. Again, this temptation which came upon him thus, when he was away from all external support, took him in two points of his nature at one and the same time. It appealed to appetite; and if Paul thought it needful to say to Timothy, who was a young man of rather ascetic habits, devoted to the ministry of the gospel, and surrounded by all wholesome influences, “ flee also youthful lusts,” we may well believe that Joseph was not insensible to its force in that particular. But that was not its most seductive aspect, as I believe, to him. For the entering into this intrigue meant also for him the putting of Potiphar ultimately out of the way, and his own elevation, in an easy and speedy fashion, to his master’ s place. That must be clear to all acquainted with Eastern life. II. Nor can we help remarking on THE GROUNDS WHEREON HE BASED HIS CONDUCT, for they show as really his fidelity to man as his loyalty to God. He could not be guilty of treachery against Potiphar, or of sin against God. His own pleasure or elevation would be too dearly purchased by ingratitude to one who had placed such unlimited confidence in him, and no gratification could to him be lasting which dishonoured God. III. LESSONS. 1. When we have unusual blessing we may look for severe temptation. 2. When temptation takes us, we must resist it with a strong and decided No, and carefully take ourselves out of its range. It is dangerous to drive restive horses near the edge of a precipice; it is dangerous to bring gunpowder near the fire; it is dangerous to come near an adder’ s fang; and it is equally so with these fallen natures of ours to approach temptation. Therefore “ avoid it, pass not by it, turn from it and pass away.” But the merely negative attitude will, after all, be weak, and so I stay here a moment longer to add that the best means of saying “ no” to sin is to say “ yes” with the whole heart to the Lord Jesus Christ. If you wish to dispel the darkness you will bring in a light; if you desire to kill weeds most effectively you will sow the ground with wholesome grass; and in like manner, if you would keep evil out of your hearts you must get the Lord Jesus Christ into them. 3. We should not be surprised to find that our adherence to the right is followed at first by great hardship. But when we find ourselves in such circumstances, what is to be done? Nothing, but wait God’ s time and persevere in our integrity. We must not judge God for what we see of His providence on a small scale. We must take wide views of it, and when we do that we shall find that in the long run He brings forth men’ s righteousness as the light and their judgment as the noonday, so that the evil-doer is punished and the virtuous man rewarded. (William M. Taylor, D. D.)Joseph’ s temptation I. Joseph DID WELL when he incurred his master’ s displeasure, and lost his honourable and responsible situation. II. Joseph’ s resistance of the temptation by which he was tried, is wonderfully instructive. HE REFUSED. He does not appear either to have parleyed with temptation, or conferred a moment with flesh and blood. III. Observe further, it was not one single temptation which Joseph had to withstand. It is said of his tempter, SHE SPOKE UNTO HIM DAY BY DAY. But it was all in vain. That principle is eminently strong which can resist repeated and continual solicitation to transgress. As the constant dropping wears away the hard stone; so the firmest resolution is sometimes worn out before never-ending temptation. But almost in every instance, where this has been the case, there has been either undue self-confidence, or a want of due circumspection and watchfulness. IV. Look, in the next place, at THE TO JOSEPH OF HIS UPRIGHT DEALING. His wicked tempter became his false accuser. V. Look now, for a moment, at Joseph in prison. We are not told of any attempt that he made to justify himself, or to clear his character of the hark stain which so falsely had been cast upon it. HE HIMSELF TO HIM THAT JUDGETH . (C. Overton.)Joseph’ s great victory The nobleness of Joseph stands out to any one who has purity enough and heart-honesty enough to study the picture. Why not speak to Potiphar, as he had spoken to Jacob, when the sons of the bond-women tempted him? Because the man with whom God was, was a man of high honour and charity. Joseph would not rob the poor, passionate heathen woman of the last chance of regaining her own self-respect. 1. There are such monsters in society still. The origin of impurity is, indeed, much more frequently with men, but there are women who deliberately seek to compass the ruin of youths by assailing them with subtle and flattering temptations. Solomon’ s picture of “ the strange woman “ is still true to fact. All classes of society have still their Cleopatras. 2. It is God’ s Book that tells of Potiphar’ s wife. Read the first seven chapters of Proverbs at a sitting, and seek out the words, not few, of the holy Saviour touching this thing. Those who are too nice to read such pages are apt to be very nasty within; there is no impurity in the exposure of sin, but there may be plenty of impurity with the affectation of avoiding the mention of it. 3. God’ s greatest servants are, like Joseph those who have preserved their purity. (A. M. Symington, D. D.)Lessons 1. Times of advance in the world may prove times of most dangerous assaults of temptation to saints. 2. God’ s blessings at home and abroad prove occasions of sin unto naughty hearts. 3. Unclean hearts have their times to set their eyes on wicked works. 4. Treacherous lust may turn a wife from a husband to a servant. 5. Unclean hearts and eyes will easily make unclean tongues. (G. Hughes, B. D.)Lessons 1. Grace kept to work refuseth with disdain the strongest temptations to uncleanness. 2. Gracious hearts are ready to return saving instruction for unclean suggestion to the tempter. 3. It is rational as well as Christian to all unclean tempters to consider reason. 4. Confidence anti-trust of lords in their servants should make them more faithful, and unwilling to injure them (Genesis 39:8). 5. Power delegated to largest bounds should be improved to the greatest good of superiors. 6. Power despotical may be delegated to others, but marital, or husband power to none. 7. Conjugal covenant maketh the power of man and wife reciprocal. 8. Breach of marriage covenant by adultery is most grievous wickedness. 9. Treacherous adultery carrieth a special malignity against God, and is observed by Him. 10. True religion towards God makes men fear to sin, and provoke the eyes of His glory (Genesis 39:9). (G. Hughes, B. D.)Lessons 1. The times of men’ s exercise about their honest employments may prove their seasons of temptation to them. 2. Absence of witnesses and such as may hinder lust is a fair opportunity for it. 3. Providence ordereth both these together sometimes, to try His own, and discry wicked hearts (Genesis 39:11). 4. Lustful hearts upon such occasions grow impudent to tempt by word and deed. 5. Whorish lust catcheth garments, holds bodies, and ensnares souls with its temptations. 6. Gracious souls rather loose their garments, then endanger their graces. 7. Grace flieth from temptation, when it cannot cease it and make it still. 8. Grace chooseth to be out of doors with innocency rather than in the house with sin (Genesis 39:12). (G. Hughes, B. D.)Joseph: the victory of conscience and faith over impulse and opportunity I. THINE OF THE WHICH MIGHT HAVE MADE IT EASY FOR HIM TO SUCCUMB TO THE . 1. He was young. 2. He was away from home. Young men, you may escape the eye of an earthly parent, but you cannot escape the eye of God (Psalms 139:7-12). 3. Joseph might have pleaded that the consequences of his sin would be favour and advancement, while the consequences of his resistance would be, in all likelihood, irretrievable disgrace. II. THE WAY IN WHICH JOSEPH, INSTEAD OF TO THE OF THESE , MET AND THE WHICH HIM. Did not allow his youth, or distance from home, or possible consequences, to blind him to the true nature of the proposal which was made to him. Did not beat about the bush and endeavour to sophisticate himself into the belief that wrong was right. Did not try to mitigate the evil by talking about sin, as if it were merely a folly, or a pardonable indiscretion. How then did he fortify himself against the enticement to evil? 1. By calling things by their right names. He had not learned to say that bitter was sweet, or darkness light. He had not so lived as to bedim or distort his spiritual vision. And so he blurted out the truth at once, and called the act to which he was invited, “ This great wickedness.” There is no more mischievous maxim than that which finds expression in the saying of Burke: “ Vice itself lost half its evil by losing all its grossness.” It is when “ Satan is transformed into an angel of light,” that his power is most deadly. He who has learned to call the sin to which he is tempted “ This great wickedness,” has already won half the battle. 2. By remembering that all wrong-doing is sin against God. It may be sin against self also, and sin against our fellows, but this it most assuredly is--sin against God. The faith which utters itself in these words was the source at once of the insight which enabled Joseph to perceive the true nature of the temptation, and of the strength in which he was able to overcome it. A man who has cultivated the habit of referring everything to God is not easily deceived by the appearance of things. He lives and walks in the light of truth. He is able to bring all things to the one test--is it or is it not pleasing to God? This, the one adequate motive of a true life. (J. R. Bailey.)Sin avoided by considerations of God The meaning, the force of this language lies almost entirely in the word, God. And O how many reasons, why we should not sin against Him, are wrapped up in this one word? 1. God, you may understand the good man as saying, is a Being of perfect, of infinite excellence. His works as well as His word, assure me that He is so. 2. God is my Creator. He is the former of my body, the Father of my spirit. As such He is my nearest relative. How then can I sin against Him? 3. God is my Preserver and Benefactor. He has watched over me and preserved me every moment since my existence commenced. He has shielded me from ten thousand evils and dangers. He has preserved me, while multitudes of my coevals have perished. He is preserving me at this moment. 4. God is my rightful Sovereign. As my Creator and Proprietor, He has the best of all possible titles to control me. 5. God is the providential, as well as moral Governor of the universe, and the sole Dispenser of all blessings, natural and spiritual. As such I am constantly dependent on Him for everything which I need. I am in His hands; as He has given, so He can take away, all that I possess. 6. God is the Father of our Lord Jesus Christ. As such He so loved our ruined race, that He gave His only begotten Son to die for its salvation. He gave Him to die for me, for my relatives, for my fellow-creatures. He has done and suffered more for us than any earthly friend would or could have done. Now if I consent to sin, I shall crucify afresh this Saviour; I shall dishonour and offend and grieve the Father who gave Him to die for me. And how can I do this? How can I requite Him evil for good? (E. Payson, D. D.)The fight for social purity Nothing thrills like a battle. Each man is a born fighter. The necessity of struggle is laid upon us, and therefore, our sympathies are rarely stretched to further tension than by the sight of contests, which are the types and prophecies of our own. Even the names of old fields of carnage and strife are still electric. Joseph’ s fight for social purity is one of the best known of “ the decisive battles of the world.” The grand out-leap of defiant refusal to do wrong of this young warrior has seized and held the imagination of mankind for ages. The sudden and complete moral recoil of this gallant knight of purity from the defiling touch of the depraved adulteress, who has been dogging his steps and laying her sensual bait day by day, has passed into the imperishable stores of the world’ s moral force. I. “ How can I do this great wickedness and sin against God?” At once we recognise the presence of the Holy God in this scene. He is its light and glory, its power and victory. God the Holy fills the entire field of vision, and Joseph is strengthened with might in the inner man by an all-pervading awe of Him. His heart throbs with a vehement solicitude not to offend God, not to violate His will, or in the slightest particular displease Him. That is the fire that burns with such scorching heat in these words. That is the flame that leaps up in his heart in cleansing force. That is the source of the mighty passion by which in a moment, and at one throw, he flings far behind him the corrupting bait of the temptress. It is not hatred of the woman, though that might have been excused. It is not anxiety for his own reputation first and foremost, though that is not without its influence. It is not even solicitude, before all things, to maintain his integrity in his trust as the steward of Potiphar, though that too operates with great and decisive energy; but it is the recognition of God. He cannot sin against Him. There is the impassable barrier! That Sacred Presence for ever block the way! This Authority ruling in and for righteousness utterly shuts out all possibility of yielding, and impels the tempted man, at lightning speed, from the neighbourhood of danger. Whatever, then, may be our final judgment as to the place of “ the fear of God,” i.e., of the reverent dread of disobeying His word, in a pure, noble, and consecrated life, it cannot be denied that one main element in Joseph’ s conquering power. It is not the whole of it, by any means; but it is one facet of the many-sided life; one source from whence he obtains his irresistible might; one auxiliary to his steadfast purity. Fellow soldiers, I cannot feel that fear of doing wrong, and dread of not doing all we ought, are obsolete as working forces in life! I know too much of the subtlety of evil, of the difficulty of working on the higher ranges of Christian service from motives absolutely pure and untainted by self-seeking and vanity, the ease with which the spirit slides into doubt and despair of God, and forgets the fulness of His promises and presence, of the possibilities of secret sins; and I have seen too much of those who “ profess and call themselves Christians,” not to welcome with all my soul the Divine caution, “ Let him that thinketh he standeth take heed lest he fall,” by a shot from an unseen foe, by mistaking a traitor for an angel of light, by opening the gates of Mansoul to some of the King’ s enemies, or by collapse of power through long and wearisome watchings with an ill-fed and ill-nourished spirit. Sublime men are only made by sublime motives; and of motives, “ Love is lord of all.” “ Thou shalt love the Lord thy God” is the first and great commandment, and the second comes a long way after it; but it does come, it must come, for love and fear are the positive and negative poles of the same electric bar, and are both forces convertible into aids to holiness. Love rules the home, and its sunshine is the life of all who dwell therein; but fear of marring the domestic peace, spoiling the domestic purity, or poisoning the domestic joy, is a temper that pervades and chastens, hallows and enlarges the household life. Our soldiers fight for the love of country; but how unspeakably they are goaded forward in the severity of battle by the dread of losing their country’ s flag I In the finest types of married life, it is not till years of perfect communion and character-assimilating love have made husband and wife a complete unity, and blent soul with soul, and will with will, that all fear is gone--if indeed it ever is. Certainly, in the earlier stages it is a spur to that continual and anxious attention to aid, and not to hinder, in developing the one life, which finally becomes the gracious habit and beautiful form of the domestic ministry. “ Wherefore,” we Christians, “ having received a kingdom which cannot be shaken, let us have the grace of thankfulness, whereby we may offer service well-pleasing to God with reverence and awe; for our God is a consuming fire.” “ Following after peace with all men, and the sanctification without which no man shall see the Lord: looking carefully lest there be any man that falleth short of the grace of God.” It is not, then, too late in the world’ s history to fall back on the element of fear of doing wickedness and sinning against God, as an available power in the recoil from evil. Too late! Assuredly not! II. Notice, again, this passage gives evidence of a large access of energy to Joseph’ s conscience from his PERFECT OF GOD WITH HIS OWN PURITY. “ By faith,” i.e., by an act of the moral imagination, he places himself instantly in the realized presence of God, and the temptation becomes appallingly hideous to him, simply because it is a solicitation to sin against his God. It is also “ a great wickedness” against his kind and confiding master, a grave and irreparable wrong to himself, an unpardonable blow to the guilty woman, a crime against society; but it is first and foremost a sin against God. “ How then,” he reasons, his soul melted into one stream of fiery logic, “ how then, can I do it?” Impossible! Come what may of resistance--expulsion, imprisonment, death--all must be faced and borne rather than yield. God and Purity are one. I cannot detach myself from Him; I dare not, I will not” ; and in a moment, in the twinkling of an eye, the battle is over, the victory won; and having taken fast hold of purity, and not let her go, she gives the light and cheer of the Divine presence in the prison, at length opens the dungeon gates, advances him to honour, and finally places this brave soldier of purity on the throne of national usefulness. Surely we may add a verse to the eleventh of Hebrews, and say, “ By faith Joseph, when he was tempted in the house of his master, resisted, not fearing the consequences of his act, for he endured as seeing Him who is invisible.” III. Joseph differed from Jacob in that he had no Bethel visions, and from Abraham in that hearing the Divine voice, but he had the DIVINE FACTS OF LIFE AND IN THEM BE READ THE IDEAS AND WILL OF GOD. The oldest of all Bibles, the Bible of human experience was opened before him, and he read, marked, learnt, and inwardly digested its contents, and found it profitable for correction, for discipline, for reproof, and for instruction in righteousness, furnishing him with some real aid, for his good works. It is a bad use of the written Bible which blinds us to the teaching of home, hides us from the heavenly meanings of marriage, and closes against us the libraries of national movement and history. Our Scripture, brief as it is, has this peerless excellence, that it sets all our institutions, the Church, State, City, hamlet, marriage, and family life all in God. They are Divine; based on a Divine plan, intended to achieve Divine results. Every man’ s life is sacred, for there is a Divine idea to be fulfilled in it--the idea of purity, and self-control, of sweetness and strength, of character and service. Underlying marriage there is a thought of God, and in all the offices of mutual love, in the reasons for forbearance and patience, in the occasions of suffering and sympathy, this life-union is tending to inspire self-suppression, develop tender affection, nourish purity, and put ease and grace into our human life. Joseph, accordingly, read in his office of steward, God’ s prohibition of purity, saying, “ How then; seeing the place I fill, the duty I am bound to discharge, and the confidence reposed in me, how then can I do this great wickedness and sin against God!” (J. Clifford D. D.)How is sin the most formidable evil? I. THAT TO SIN, HOW SOEVER OR , ARE TO BE WITH . There will be convincing proof of this by considering two things: 1. That sin, considered in itself, is the greatest evil. This will be evident by considering the general nature of it, as directly opposite to God the Supreme Good. The definition of sin expresses its essential evil: it is “ the transgression of the” Divine “ law” (1 John 3:4); and consequently opposes the rights of God’ s throne, and obscures the glory of His attributes that are exercised in the moral government of the world. 2. Sin, relatively to us, is the most pernicious and destructive evil. If we compare it with temporal evils, it preponderates all that men are liable to in the present world. Diseases in our bodies, disasters in our estates, disgrace in our reputation, are, in just esteem, far less evil than the evil of sin; for that corrupts and destroys our more excellent and immortal part: the vile body is of no account in comparison of the precious soul. Therefore the apostle enforces his exhortation: “ Dearly beloved” brethren, “ I beseech you, abstain from fleshly lusts, which war against the soul” (1 Peter 2:11). The issue of this war is infinitely more woeful than of the most cruel against our bodies and goods, our liberties and lives: for our estates and freedom, if lost may be recovered; if the present life be lost for the cause of God, it shall be restored in greater lustre and perfection, but if the soul be lost, it is lost for ever. This being a point of great usefulness, that I may be more instructive, I will consider the evils that are consequential to sin under these two heads:-- 1. The evils that proceed immediately by emanation from it. And though some of them are not resented with feeling apprehensions by sinners, yet they are of a fearful nature. Sin has deprived man of the purity, nobility, and peace of his innocent state. 2. I will consider the evils consequent to sin as the penal effects of the sentence against sin, of Divine justice that decrees it, and Divine power that inflicts it. And in these the sinner is often an active instrument of his own misery. (1). The fall of the angels is the first and most terrible punishment of sin. (2) Consider the penal effects of sin with respect to man. They are comprehended in the sentence of death, the first and second death threatened to deter Adam from transgressing the law. II. I SHALL NOW APPLY THIS , BY THE LIGHT OF IT UPON OUR MINDS AND HEARTS. 1. This discovers how perverse and depraved the minds and wills of men are, to choose sin rather than affliction, and break the Divine law for the obtaining of temporal things. 2. From hence we may be instructed of the wonderful patience of God, who bears with a world of sinners, that are obnoxious His justice, and under His power every day. 3. The consideration of the evil of sin, so great in itself, and pernicious to us, heightens our obligations to the Divine mercy, in “ saving us from our sins,” and an everlasting hell, the just punishment of them. 4. The consideration of the evil of sin, in itself and to us, should excite us with a holy circumspection to keep ourselves from being defiled with 2:5. The consideration of the evil of sin is a powerful motive to our solemn and speedy repentance. (W. Bates, D. D.)Under temptation I. HERE IS A GOOD MAN TEMPTED. Temptation suits itself to every age, to every state of mind, to every temperament. 1. There is temptation to intellectual unbelief. 2. There is temptation to flattery. 3. There is the temptation to sensual lust. In every young man there is a sharp conflict between conscience and the animal nature. The enchantress was decked in her best. Scarcely concealed among the roses was the foul serpent. II. WE SEE A GOOD MAN . 1. The source of goodness is inexhaustible. The right principle and goodness Joseph had came from God, and God can give more. The Divine supply has never failed, just as the harvest-fields of earth have never given out. 2. A sense of God’ s presence unmasks sin. Sin always wears some disguise, Naked sin is so ugly and repulsive that it would never succeed without gay and plausible masking. God’ s presence is light, and shines through all disguise. 3. A sense of God’ s presence makes us valiant. It had been Joseph’ s habit to take God with him in every walk of life. This made him calm, contented, patient, strong. Our only safety is in God. III. WE SEE A GOOD MAN BARELY . The spirit of wickedness has great vitality. Like Briareus, the fabled monster of the deep, it has fifty heads and a hundred arms. Foiled in one diabolical scheme, it instantly attempts another. The passion of this gay woman was as changeful as it was base. In a moment it passes into the blackest hatred, and plots the ruin of Joseph by lying and by slander. Men would wag their heads and say, “ Ah, there’ s something in it.” He has a thousand adversaries. Only conscience and God and friendly angels are left: his good name has passed under eclipse. IV. WE SEE A GOOD MAN HIMSELF FOR OTHERS. 1. Silence is dignified. Self-defence is always more or less weakness. Let men learn not to be over hasty in their judgments. Appearances often deceive; silence is hoarded strength. 2. The effect of our conduct on others ought always to be considered. Had Joseph published abroad this woman’ s guilt, it may have involved her in sudden death. If she had any heart left, the silence and endurance of Joseph must have touched it. 3. Self-sacrifice is a rare virtue. V. WE SEE A GOOD MAN . (J. Dickerson Davies, M. A.)Joseph’ s remonstrance The first attack upon him is repelled with a modest but severe remonstrance, exactly suited to his situation. Let us examine it minutely. There are four things in it worthy of admiration. 1. He is silent with respect to the wickedness of the tempter, tie might have reproached her for the indelicacy, the infidelity, and the baseness of her proposal; but he confines himself to what respected his own obligation, and what would be his own sin. In the hour of temptation it is enough for us to look to ourselves. It is remarkable that all our Lord’ s answers to the tempter, as recorded in the fourth chapter of Matthew, are in this way. He could have accused him of insolence, and outrage; but He barely refuses to follow his counsels, because thus and thus it was written. 2. He considers his obligation as rising in proportion to his high station: “ There is none greater in this house than I.” Some young men would have drawn a contrary conclusion from the same premises, and on this ground have thought themselves entitled to take the greater liberties; but this is the true use to be made of power, and riches, and every kind of trust. 3. He considers it as heightened by the generosity and kindness of his master, who withheld nothing else from him. Eve reasoned at first on this principle (Genesis 3:2), and had she kept to it, she had been safe. When we are tempted to covet what God has forbidden, it were well to think of the many things which He has not forbidden, but freely given us. 4. He rises from created to uncreated authority: It would not only be treachery to my master, but “ wickedness, great wickedness, and sin against God.” In the hour of temptation it is of infinite importance what view we take of the evil to which we are tempted. If we suffer our thoughts to dwell on its agreeableness, as Eve did concerning the forbidden fruit, its sinfulness will insensibly diminish in our sight, a number of excuses will present themselves, and we shall inevitably be carried away by it; but if we keep our eye steadfastly on the holy will of God, and the strong obligations we are under to Him, that which would otherwise appear a little thing, will be accounted what it is, a great wickedness, and we shall revolt at the idea of sinning against Him. This is the armour of God wherewith we shall stand in the evil day. (A. Fuller.)Joseph’ s temptation That the temptation was in any degree to the sensual side of his nature there is no evidence whatever. For all that the narrative says, Potiphar’ s wife may not have been attractive in person. She may have been; and as she used persistently, “ day by day,” every art and wile by which she could lure Joseph to her mind, in some of his moods and under such circumstances as she would study to arrange he may have felt even this element of the temptation. But it is too little observed, and especially by young men who have most need to observe it, that in such temptations it is not only what is sensual that needs to be guarded against, but also too much deeper-lying tendencies--the craving for loving recognition, and the desire to respond to the feminine love for admiration and devotion. The latter tendency may not seem dangerous, but I am sure that if an analysis could be made of the broken hearts and shame-crushed lives around us, it would be found that a large proportion of misery is due to a kind of uncontrolled and mistaken chivalry. Men of masculine make are prone to show their regard for women. This regard, when genuine and manly, will show itself in purity of sympathy and respectful attention. But when this regard is debased by a desire to please and ingratiate oneself, men are precipitated into the unseemly expression of a spurious manhood. The other craving--the craving for love--acts also in a somewhat latent way. It is this craving which drives men to seek to satisfy themselves with the expressions of love, as if thus they could secure love itself. They do not distinguish between the two; they do not recognise that what they most deeply desire is love, rather than the expression of it; and they awake to find that precisely in so far as they have accepted the expression without the sentiment, in so far have they put love itself beyond their reach. This temptation was, in Joseph’ s case, aggravated by his being in a foreign country, unrestrained by the expectations of his own family, or by the eye of those he loved. He had, however, that which restrained him, and made the sin seem to him an impossible wickedness, the thought of which he could not, for a moment, entertain. To disregard the rights of his master seemed to Joseph a great wickedness and sin against God. The treachery of the sin strikes him; his native discernment of the true rights of every party in the case cannot, for a moment, be hoodwinked. He is not a man who can, even in the excitement of temptation, overlook the consequences his sin may have on others. Not unsteadied by the flattering solicitations of one so much above him in rank, nor sullied by the contagion of her vehement passion; neither afraid to incur the resentment of one who so regarded him, nor kindled to any impure desire by contact with her blazing lust; neither scrupling thoroughly to disappoint her in himself, nor to make her feel her own great guilt, he flung from him the strong inducements that seemed to net him round and entangle him as his garment did, and tore himself, shocked and grieved, from the beseeching hand of his temptress. (M. Dods, D. D.)Joseph’ s arguments against sin Joseph abhorred such impiety, and with most good and godly arguments repelleth the temptation. 1. The first drawn from ingratitude and unfaithfulness. As if he should have said, being trusted as I am, and preferred in my master’ s house as I am, it were the greatest unfaithfulness, and the foulest ingratitude that might be, in this sort to requite my master’ s favours, and so great favours towards me. Therefore I may not do it; for I abhor to be unfaithful where I am trusted, or unthankful where I am regarded and done for. Here then is a servant of servants, if we think of our days, here is a jewel more worth than gold, and a pearl of price for a man’ s house; faithful and thankful, what wish we more. 2. His second argument is drawn from the marriage knot that ought to hold till death doth part. A married woman must have a married mind, that as her body by orderly course is appropriated unto one, so her mind must be also to the same, and to none other. 3. His third argument is drawn from the nature of the sin, it is a great wickedness to touch another man’ s wife; and as all wickedness should be abhorred. So great wickedness greatly abhorred. 4. His last argument is drawn from the love of God. Thus should I sin, saith he, against God, which how may I do? As if he should have said, I love God who hath ever loved me, and my love admitteth no such requital. Many and many are the sweet mercies that I have found at His hand, if I should tell all, and how then should I sin against Him? (Bp. Babington.)Love and trust protecting against temptation You all know what affection for and trust in a person have done in common life to produce prompt decision and persistent action. Every scholar remembers the instance of that true wife, Penelope, who for long years turned away suitors for her hand, and was ultimately rewarded by the return of Ulysses, who had manifested a constancy and affection that were equal to her own. Now, if in domestic life such effects are produced by these two principles, love and trust--which are not so much two as one working in two different ways--may we not believe that by the grace of the Holy Spirit, personal attachment to the Lord Jesus Christ and implicit trust in Him, will give us quickness of sight to see what He would have us to do, and firmness of purpose to do that with our might. Nothing is so clear-sighted as love. It is on the alert at the approach of the slightest danger; and if only we take care to continue in the love of Christ, that will keep us right, for it will reveal the tempter to us even under his most cunning disguise, and give us courage and firmness to withstand him. Nay, more, let us but have the love of Christ strong within us, and we shall not think that there is anything like a sacrifice or a hardship in saying “ no “ to sin, for we shall have no hankering after that which He disapproves. Our refusal to sin will be, then, only the outworking of our satisfaction with Him; the consequence of our delight in Him, and not the result of any outward compulsion. Here, young man, is the key to the whole position; fill the heart with Christ and when the tempter comes he will find it so preoccupied that there is no room in it for him and his seduction. (W. M. Taylor, D. D.)The true motive for well-doing Not for what we can make by it, or for what it is worth, but for what it is, and for its relationship to God, let us do the right, and we may rest assured, however it may be now, that in the end we shall be on the winning side. We may have to go through a prison to the final issue, or we may need to step up to it from a cross, but we shall be on the winning side, for character is success--not position, not prosperity, not reputation--but character, and it is made and hardened and tempered in the fire of trial. Leave the reputation and success, then, to look after themselves, and be not disconcerted if they should both be for a time under a cloud; but look well to the character, for that is the main thing, and the life that secures that for Christ is always worth living. (W. M. Taylor, D. D.)The position and morals of Egyptian women In the East females live in separate apartments, but the monuments prove that in Egypt they mingled freely in society, and were under no peculiar restraint. Egyptian parties are frequently depicted in the temples, and “ in some instances,” says Wilkinson, “ we find both men and women sitting together, both strangers as well as members of the same family--a privilege not conceded to females among the Greeks, except with their relations.” Nor do the monuments speak favourably of the morals of the Egyptian women. “ That they were not restricted,” says the same writer, “ in the use of wine, and in the enjoyment of other luxuries, is evident from the frescoes which represent their feasts; and the painters, in illustrating this fact, have sometimes sacrificed their gallantry to a love of caricature. Some call their servants to support them as they sit, others with difficulty prevent themselves from falling on those behind them; a basin is brought too late by a reluctant servant, and the faded flower which is ready to drop from their heated hands, is intended to be characteristic of their own sensations. (Thornley Smith.)Temptation resisted She saw Joseph, she loved him, and said unto him, lie with me. Her eyes ensnared her heart, and she lost her modesty, as well as every other virtue. She must have been lost to all sense of shame, when she so barefacedly tempted Joseph to violate her chastity. Joseph was now in a dangerous situation. Few young men would have resisted the strong temptation which he was enabled to encounter. How easily did his brother Judah, in a more advanced period of life, fall before a temptation, which, in the comparison, was very small. We may say of Joseph, that there were few like him in all the earth. Sin spread out before him its strongest attractions-pleasure and profit. It drew up the most formidable terrors in battle-array, but none of all these things moved Joseph. He held fast his integrity, and would not let it go, for his heart was mightily fortified by the fear of God, and he was powerfully supported by that grace” which is able to keep us from falling and to present us faultless before the presence of the Divine glory with exceeding joy.” (G. Lawson, D. D)Joseph, the model realizer of God’ s presence I. In the first place, when Joseph realized God’ s presence he found in it COMPLY IN HIS . One of the best and holiest men that ever lived was Henry Martyn, the English missionary to Persia. In carrying on his work there, he had many long and lonely journeys to take. But how sweetly he realized God’ s presence, as giving him company in his loneliness, is seen in these beautiful lines, which were found after his death, written on one of the blank leaves of the Bible that he carried with him wherever he went. “ In desert woods, with Thee, my God, Where human footsteps never trod, How happy could I be! Thou, my repose from care, my light Amid the darkness of the night-- In solitude my company.” And how many of God’ s dear children have realized His presence in just the same way! Here are some illustrations of this. This incident was told by one of our chaplains in the late war. “ I went into a tent connected with the general hospital one day,” says he. “ There, on one of the beds, lay a beautiful drummer-boy, about sixteen years of age, burning up with fever. ‘ Where is your home, my young friend?’ I asked. ‘ In Massachusetts, sir,’ was his reply. ‘ And do you not feel very lonely here, so far away from your father and mother, and all your friends, and so sick as you are?’ I never can forget,” says the chaplain, “ the sweet smile that lighted up his deep blue eyes, and played over his fevered lips, as he said, in answer to my question, ‘ Oh, no, sir. How can I feel lonely when Jesus is with me?’” That dear boy was realizing God’ s presence in just the way of which we are speaking; and he found company in it. There was an old Christian gentleman, who had been for many years a successful merchant. He was once very well off, and had been surrounded by a happy family. But he had failed in business, and was left very poor. His wife and children had all died. In poverty and loneliness he had to spend the closing years of his life. A Christian friend, who used to call and see him occasionally, was talking with him one day, and said, “ Well, I hope Jesus visits you sometimes.” “ Visits me sometimes?” said the old man, “ why, He lives with me at all times!” And so, in realizing the presence of that blessed Saviour, he found company in his loneliness. And if we follow the model which Joseph sets before us, it will bring this blessing to us; and we shall find company in our loneliness. II. In the second place, as he realized God’ s presence, Joseph found--COMFORT IN TROUBLE. And we shall find the same, just so far as we follow the model he has left us. Few persons have had such great troubles to bear as Joseph had. And yet he bore them bravely and cheerfully. And the secret of it was, he felt that God was present with him all the time, and he found comfort in this thought. This gave Joseph comfort when nothing else could have done so. And if we follow the model which he left us, and learn to realize God’ s presence, as he did, we shall find comfort under all our troubles, in the feeling that He is with us. Let us look at some examples of the way in which this comfort is found. A city missionary in London used often to visit a poor old widow. She lived in a garret alone by herself. All she had to live on was half-a-crown a week, allowed her from some charity. This was only a little over half a dollar of our money, and was barely enough to keep her alive. The missionary used to notice, standing on her windowsill, an old broken tea-pot, in which a strawberry-plant was growing. He felt interested in watching it, and seeing how it grew. One day he said to the old woman: “ I am glad to see how nicely your plant is growing. You’ ll soon have some berries ripening on it.” “ I don’ t care about the fruit,” she said. “ It’ s not that which leads me to watch over this little plant. But I am too poor to keep any living creature with me. And I love to have this little plant in my room. I know it can only live and grow by the power of God. And as I look at it, from day to day, and see it growing, it makes me feel that God is here with me, and I find great comfort in that thought.” III. In the third place, Joseph found FOR DUTY in realizing God’ s presence. And if we follow the model he has set us we shall find the same. A brave sailor boy:--He was a cabin-boy on board an English man-of-war. He “ had a pious mother, and was trying to be a Christian; and the story shows how the sense he had of God’ s presence strengthened him for duty under very trying circumstances, and made him eminently useful to his shipmates and to his country. The sailors called this boy “ Cloudy.” The incident, to which I refer, took place in the midst of a terrible naval battle between the English and the Dutch. The flagship of the English fleet was commanded by the brave Admiral Narborough. His vessel had got separated somehow from the rest of his fleet, and was drawn in the thickest of the fight. Two of its masts had just been shot away, and had fallen with a fearful crash upon the deck. The Admiral saw that all would soon be lost unless he could bring up the rest of the ships to help him. He summoned a lot of his men upon the quarter-deck. He could not send a boat, but he asked if any of them would volunteer to swim through the fight, and take an order for the rest of the fleet to come at once to his help. A dozen men offered to go; and little Cloudy made the same offer. The Admiral smiled, when he looked at him, and said: “ Why, Cloudy, what can you do?” “ I can swim, sir, as well as any of them. You can’ t spare these men from the guns, sir. It won’ t make much matter if I am killed. But I’ m sure that God will take care of me. Please, sir, let me go.” “ Go, my brave lad,” said the Admiral, “ and may God bless you!” He thanked the Admiral, and running to the side of the ship, sprang over into the sea, and struck out bravely towards the ships, which he was to order up. The men cheered him, and then went back to their guns. The fight went on; but the Dutch were getting the best of it. The Admiral was feeling very sadly. He did not see how he could hold out much longer. He said to himself--“ I have never hauled down the flag of old England yet. I’ d rather die than do it now. But how can I help it?” Just then he heard a firing to the right. Looking through the clouds of smoke that surrounded him, he saw that the brave boy had got through his long and dangerous swim. He had delivered the order entrusted to him; and the expected ships were coming, crowding down upon the enemy. This turned the tide of battle. The Dutch were soon beaten, and the flag of old England was not hauled down that day. In the evening the Admiral called his men on deck to thank them for their brave conduct. And then, turning to Cloudy, who was also present, he said: “ And I want especially to thank you, my brave lad, for your noble conduct. We owe this victory to you. I hope to live to see you have a flagship of your own, some day.” And it turned out just so. That cabin-boy went on realizing God’ s presence; and this gave him strength for duty, till he was knighted by the king, and known in the English navy as--Admiral Sir Cloudesley Shovel. And if we follow the model that Joseph has left us, we shall find that realizing the presence of God will be sure to give us strength for duty. IV. And then, when Joseph realized the presence of God, he found that it gave him--VICTORY OVER . And if we follow the model he has left us, we shall find that it will do the same for us. The thought of God’ s eye:--Emma Gray was a Sunday-school girl, who was trying to serve the Lord Jesus Christ, and to make herself useful. As she was going to school one day, during the week, she passed a little boy, whose hand was thrust through the railings of a gentleman’ s front garden, trying to steal some flowers. “ Oh, my little boy,” said Emma kindly, “ do you think it’ s right to take those flowers without asking leave?” “ I only want two or three,” said the boy, “ and nobody sees me.” “ You are mistaken there, my boy. God is looking at you from yonder blue sky. He says we must not take what does not belong to us without leave. And if you do it He will see it, and it will grieve Him.” “ Then, if He’ s looking at me I won’ t do it,” said the little fellow. And so, as he thought of God’ s eye, or realized God’ s presence, it gave him the victory over the temptation to steal those flowers. Spoiling his trade:--A mission Sunday-school was started in a very wicked part of London. A good many boys in that neighbourhood got their living by stealing. Some of these boys were persuaded to go to this school. One boy, who was a great thief, went there. After he had been going for some time, one of his companions asked him how he liked the school. “ I don’ t like it at all,” said he. “ Why not?” asked his friend. “ Because, you see, they are all the time talking about God seeing you, and the like o’ that; and it just makes a fellow feel afeard. It takes all the pluck out o’ me, I know. Many a time now, when I see a good chance to get a hankercher, or a nice purse of money, just as I’ m going to take it, I think of that great Eye looking at me. And then I’ m afeard and have to stop. So, you see, it’ s spoiling my trade. And I’ ll either have to give up going to school, or else have to learn another trade and try and get my living in some other way.” Here we see the true effect which must always follow from realizing God’ s presence. We cannot go on doing what we know to be wrong when we feel that God is looking at us. (R. Newton, D. D.)Safeguards against temptation An old writer observes that it is “ the sublimity of wisdom to do those things living which are to be desired and chosen by dying persons.” St. Bernard expresses the same thought, but in a different form, saying, “ Let every man in the first address of his actions, consider whether, if he were now to die, he might safely and prudently do such an act, and whether he would not be infinitely troubled should death surprise him in the present disposition; and then let him proceed accordingly.” This advice, if taken, would no doubt insure resistance to temptation, for no man, unless he were enslaved to folly, would commit a sin in the face of approaching death. But a surer help to victory over the tempter than the thought of death, is the recollection, “ Thou God seest me!” and the question of the spirited-minded Joseph, “ How can I do this great wickedness and sin against God?” Genesis 39:13-18 See, he hath brought in an Hebrew unto us to mock us The false charge against Joseph I. THE OF IT. II. THE OF IT. The vengeance of disappointed passion. III. THE ART AND CUNNING OF IT. IV. THE LESSONS OF THIS HISTORY. 1. That impurity and falsehood are closely allied. 2. That God’ s saints should be patient under false accusations. 3. That we should do the thing that is right in utter disregard of all evil consequences to ourselves. (T. H. Leale.)Lessons 1. Disappointments of lust occasion it to rage, and turn it into madness. 2. Innocency’ s flight from sin may occasion its misery. 3. Sight of lust defeated by chastity stirs up the wicked to accuse the righteous (Genesis 39:13). (G. Hughes, B. D.)The delicate and problematical character of circumstantial proof There are not a few cases, in which it is the only description of evidence which can at all be had; and sometimes it is of such a nature as to carry as full conviction to the mind as the most direct and satisfactory testimony. This was not, indeed, the case in the instance before us: for it would not be difficult to institute widely different processes of hypothetical argument on the simple fact of the mantle having been left in her possession. There are cases, however, in which it is almost irresistibly conclusive. And yet true it is that there have been instances in which sentence has been passed on the ground of circumstantial evidence such has, at the time, appeared clear beyond controversy, and has carried the fullest conviction to counsel, and jury, and judge--in which, notwithstanding, the innocence of the party condemned has subsequently been brought unexpectedly and strangely to light. All that can be said, therefore, is that while it is a species of proof which it is impossible to discard, and which it would be the height of absurdity to speak of discarding, yet it is one which ought to be investigated with the utmost caution and minuteness, and all delay possible afforded for subjecting it to the test of time--so long as there seems any likelihood of new circumstances coming to light, or of any conscience which fear may be holding in its bonds, and by this means sealing the lips, relenting and disclosing. And wherever there is room for the slightest doubt, the benefit of it should be given to the accused. (R. Wardlaw, D. D). Genesis 39:19-23 But the Lord was with Joseph, and showed him mercy, and gave him favour in the sight of the keeper of the prison Joseph in prison A superior man will manifest his superiority in any situation. In slavery, in prison, in exile, his worth will be disclosed and acknowledged. Joseph was a remarkable example of this. Though a prisoner in name, he soon was the actual warden. I invite attention to some of the lessons taught us by the experience and demeanour of Joseph in prison. Consider-- (1) What it is that gives one special power over men. Not great natural gifts merely, or original superiority of mind. Many people who possess these are without much influence. Neither is it the gifts of rank or fortune. Joseph had neither of these to commend him to favour. The Scriptures point to the true cause of his ascendency: “ The Lord was with Joseph, and gave him favour in the sight of the keeper of the prison” ; and the latter committed to him the prisoners, “ because the Lord was with him, and that which he did the Lord made it to prosper.” Since he was a good man, and obviously enjoyed God’ s favour, he had influence and power over men. Right is mightier than wrong. As one clear, sweet voice singing in tune will bring a whole multitude of discordant voices into harmony with it, because it is right and they are wrong, and concord is superior to discord, so one godly man will prevail over many wicked. Men are always impressed by manifestations of a good conscience. They are persuaded that one who has a conscience void of offence toward God, is more likely to have one void of offence toward men also. His fidelity to his religious convictions wins their confidence. They will honour him, even though he vexes them by his scruples. Nicholas Biddle, we have been told, once had for a private secretary a Christian young man, whom he wished to keep at work on the Sabbath. The secretary objected to working on the Lord’ s Day. “ I shall discharge you,” said his employer, “ if you do not conform to my wishes.” The secretary was poor, and had, moreover, a widowed mother dependent upon him; but rather than violate his conscience by doing what he considered wrong, he gave up his place. A day or two after, Mr. Biddle was in the company of some gentlemen who proposed to start a new bank, and the question was, where should they find a suitable man to be its cashier? “ I know of one,” said Mr. Biddle; and he recommended to them his late secretary, saying, “ He had too much conscience for my work, but none too much for the more responsible office you have.” And through his recommendation the place was given to him. In no way can parents do so well for their children, or so certainly insure for them positions of power and influence, as by an early religious training. (2) Joseph’ s demeanour in prison teaches the duty of patient accommodation to the situation in which God has seemed to place us. Evidently he tried to make the best of his prison life. He does not yield to despair and refuse to see any hope of good. He is cheerful and helpful to all about him, displaying there, in that uncongenial place, the same serenity of mind and the same religious faith as elsewhere. He rested in the Lord, and waited patiently for the manifestation of His will, never fretting over the peculiar hardship of his case, nor complaining because he was the innocent victim of the wicked devices of another. He believed that God would take care of him, and deliver him out of all his troubles. Though he could not see, what we see, that his prison was only a necessary way-station in his path to the lordship of Egypt, yet he knew that God was there, and that where God was it was safe for him to be, and not ill. His faith sustained him. (3) Joseph’ s life in prison teaches that there is good work to be done everywhere. Joseph discovered new capabilities of service in that dismal office. He shed upon it a humane and softer light. He reformed old abuses and introduced new improvements. He did noble work there, work animated by pity and mercy; such work as we impute to angels in their ministries of compassion among the suffering and wretched. It was work, too, which blessed his soul in the doing of it, and which paved the way to that future greatness to which he was advancing. The same thing may be true of the worst situation in which a man may be placed. He can, if he will, ennoble it by good work; make it bright by deeds of love and mercy; make it a field of great usefulness to others, and tributary to his own subsequent advancement. (4) Joseph’ s life in prison illustrates how all things work together for good to them that love God. “ I have done nothing,” he said, “ that they should put me into the dungeon.” It seemed a hard case. He was there through the slanderous spite of a bad woman. Falsehood and wickedness seemed to have triumphed over truth and innocence. But it was only that the person in whom they were represented might be the more exalted. Joseph’ s case reveals how God can make everything bend to His purpose. (A. H.Currier.)Joseph in prison I. AN EXAMPLE OF THE WAYS OF . II. AN EXAMPLE OF THE OF GOD’ S IS THE WORST TRIALS. 1. He had a present reward (Genesis 39:21). 2. His goodness was made manifest. (T. H. Leale.)Joseph’ s conduct in the dungeon I. THE OF HIS (Genesis 39:6-7). Suffering is absolutely necessary to capacitate us for sympathy. II. THE OF HIS . Of which notice the calmness and simplicity. III. THE OF HIS . Having undertaken the office of interpreter, he fulfilled it faithfully. (F. W. Robertson, M. A.)Joseph in prison; or, an epitome of heaven’ s rule over the world I. THAT GOD’ S RULE OVER THE WORLD SUFFERS THE TO BE BY THE WICKED. 1. Joseph was the subject of cruel envy. 2. Joseph was the subject of the vilest calumny. II. THAT GOD’ S RULE OVER THE WORLD AFFORDS THE AMPLE SUPPORT, EVEN UNDER THE TRIALS OF LIFE. Joseph had three things in that dungeon to support him. 1. The approbation of his own conscience. 2. The respect of his circle. 3. The special presence of his God. III. THAT GOD’ S RULE OVER THE WORLD WORKS OUT THE GOOD OF THE BY EVERY VARIETY OF . 1. The evil passions of men. 2. The apparent accidents of life. 3. The mental visions of men. 4. The system of material nature. Lessons: 1. The shortness of our trials compared with our destiny. 2. The unimportance of worldly condition compared with our moral character. 3. Greatness, however depressed and obscured, must rise one day through all obstructions to its rightful sovereignty. (Homilist.)Life in a dungeon I. THE PRISON. Literally, “ the round-house.” Probably at first Joseph was confined in a dark and dismal subterranean “ inner-prison,” where Psalms 105:18) he was put in irons. A gloomy condition! But this seemingly overwhelming misfortune is but one of the links by which a mysterious but all-wise Providence is to conduct him into ultimately far higher honours and far more important trusts. II. JOSEPH’ S IS WHOLLY WITHOUT CAUSE. He was really suffering for his adherence to the right. He received the reward, which many have done since, of reproach, slander, and every injury, where the highest respect and honour were justly due. Instead of the admiration and lasting gratitude of his master, he was thrust into the prison, and his feet made fast in irons. But in this unwelcome and undeserved experience Joseph was but joining that illustrious company, swelled by subsequent ages to a mighty multitude, who have been made to suffer for well doing, many of whom have had to seal their testimony with their blood. The purest of all was “ numbered with the transgressors.” III. How JOSEPH HIMSELF IN PRISON. True to his beautiful antecedents, even in this black midnight he was still his noble self. IV. THE LORD WAS WITH HIM. 1. Let me commend to your prayerful study the beautiful bearing and admirable spirit manifested by this young hero in this trying era in his extraordinary history. 2. Learn from this subject to be faithful under all circumstances, and to endeavour so to deport yourselves as to show forth a blameless and praiseworthy life. (J. Leyburn, D. D.)Joseph in prison A strange place, we might say, for a saint of God to be in! And yet a place in which the saints of God have often been found; for the world hath frequently misjudged them, deeming ill of whom it should have thought well, and instead of loving them for the example of purity and goodness which they have afforded, has made them the victims of its suspicion and hate. Thus it has come to pass that the excellent of the earth, the men worthy of thrones and palaces, have been ofttimes thrust into dark and noisome dungeons. State records have their stories of illustrious prisoners; and so also have the annals of the Church--and harrowing ones indeed they are. Samson, Micaiah, Jeremiah, John Baptist, Peter, Paul and Silas. And what shall I more say? For the time would fail me to tell of others who, in apostolic and post-apostolic times, were “ in prisons oft,” and would joyfully have been there oftener, for the blessedness that they realized there from the presence of Him who can make of a prison a palace, and change dungeon darkness into heavenly light. We will now, therefore, return to Joseph, to whose imprisonment our text relates--“ And he was there in the prison.” I. WHY WAS HE THERE? What crime had he committed? Against whom had he offended? How had he sinned, that he should be found in such a place as this? Listen to the answer, for it is a rare answer. There is not one prisoner of a thousand respecting whom it could be truly given. He had not sinned at all! He had wronged no one l He was guiltless of any crime whatever! Then why was he there? I will give you the answer in a positive form. He was there because he chose to suffer rather than to sin--he preferred shame, and privation, and sorrow, to guilt. He would rather be an inmate of a prison--aye, for life--with a clear conscience, than the dweller in a mansion with an accusing one. Such is the answer to the question, Why was Joseph where we now find him? And it suggests a practical remark of very considerable importance and use, namely, that the highest integrity will not protect a man always from misjudgment and oppression. The very reality of goodness is the pledge that it will be tried, and these sufferings, attendant often--I might say uniformly--on a course of spiritual integrity, are just God’ s way of trying it. Bear this in mind, dear friends, and you will not then be overwhelmed if, like Joseph, your fidelity to conscience and to God should bring you into circumstances of deepest humiliation and pain. II. How DID IT FARE WITH HIM THERE? And this is a question which admits, as you will see, of a twofold answer--a sad and a pleasing one. At first it seems to have gone ill enough with this young servant of God “ there in the prison.” He was made to suffer all the rigours of an Eastern dungeon. We learn from the one-hundred-and-fifth Psalm, that the simple record in Genesis does not tell us all that he underwent; for it is said there that his “ feet were hurt with fetters,” that “ he was laid in iron.” Indeed, it was a most trying lot, and must have been hard to bear, despite the consciousness of innocence to console and sustain the mind. And yet there was a necessity for it; a necessity, I mean, in connection with the wonderful drama which Joseph’ s history was designed to form. Without all this trial and suffering, so undeserved, so apparently mysterious, there would have been wanting what gives the chief interest to the final development, and makes the whole so beautiful a lesson of trust in Providence, and patient waiting for the unfolding of God’ s ways. And I would say, my brethren, there may be a corresponding necessity in your case for those circumstances in your lot which are most baffling and painful. It is not sent to you out of mere capriciousness on the part of your Heavenly Father; but because it is essential to the working out of His purposes of mercy in relation to you. Just as it was not only part of God’ s plan that Joseph should be unjustly imprisoned, but also that his sufferings in prison should take, at first, a character of special severity; so everything in the circumstances of His people is equally the result of design, pointing to a future, hidden from them now, but hereafter to unfold itself, and to display to their astonished view wonders of Divine wisdom and faithfulness in the very events of their history which they had deemed the most painful and obscure. But I said that the question as to how it fared with Joseph in prison admits of a twofold answer. What I have just spoken to may be called the sad part of the answer. Let us now look at the more pleasing aspect of it. The severity was probably only temporary. At all events, we soon find the young man enjoying a degree of liberty and consideration that mark a wondrous change in his condition. But there is something more than this. That which the spiritual mind fastens upon here with most eagerness and delight is the statement about God’ s regard to the suffering prisoner. This it is specially that forms the pleasing part of the answer, as to how it fared with Joseph in prison. Mark what is said at the end of the chapter--“ But the Lord was with Joseph,” etc. You see that the one idea here is the presence of God with His servant; the favour of God, the prospering blessing of God. The mind of the sacred writer seems to have been full of that. It was in his estimation the grand thing, the salient point in the story--all. Joseph found his prison-life eventually not only not sad, but happy, because God was with him. Joseph won consideration and favour from his gaoler because God was with him. Joseph succeeded so well in every business matter entrusted to him because God was with him. Friendless and alone he could not be in that case. Inwardly cast down for long he could not be in that case. Now, the practical truth I wish to press upon you all here is the supreme value to be attached to the presence and favour of God. (C. M. Merry.)Joseph in prison I. "GOD WAS WITH JOSEPH” --WHERE? 1. God is no respecter of places. Men speak with bated breath of prison-houses. 2. A sample of God’ s faithfulness. Potiphar, from very unworthy reasons, had withheld his favour from Joseph. Very likely many in the mansion had secretly rejoiced in Joseph’ s fall. “ He keepeth covenant for ever.” II. “ GOD WAS WITH HIM.” --IN WHAT MANNER? 1. God’ s best gifts are spiritual. There was no miraculous vindication of Joseph. Yet, though unseen, God was there, with hands full of blessing. Did Joseph retain his hold on God, and often speak to Him in prayer? God nourished that faith. Did Joseph cherish a peaceful assurance, that God would over-rule this disaster for good? Then God was dwelling in him. 2. God gave him mercy, This hardship led Jacob to faithful self-examination. 3. God lightened his burden. The effect of God’ s presence was twofold, viz., inward and outward. The real worth of Joseph was patent to the governor of the gaol. It was soon felt by warders and prisoners alike that Joseph was an injured man. 4. God made him useful. In that grim gaol his life was not doomed to inglorious idleness. So in the prison Joseph did his very best; nobly exercised his talents; lived as a king: and prepared himself to be ruler of Egypt. There were lessons to be learnt here which he could not learn elsewhere; a good school this. III. “ GOD WAS WITH HIM” --WITH WHAT RESULT? 1. There was prosperity. That is, there was order, peacefulness, good discipline. 2. Knowledge was gained. Joseph learnt how little mischief bad men and bad women can do to a good man. 3. It was a stepping-stone to sovereignty. Very likely the advantage in the formation of Joseph’ s character was immense. Excrescences were pruned away. Good principles were better rooted. A generous forgetfulness of self was fostered. He was daily growing into a nobler and purer man. (J. Dickerson Davies, M. A.)Joseph in prison I. JOSEPH IN PRISON BY A GOD. 1. By manifestation of personal friendship. (1) “ With him,” to comfort him in his peculiarly trying position, his character being falsely accused. (2) “ With him,” to impart strength and skill for the proper discharge of duty. 2. By giving him favour in the eyes of others. (1) By God’ s interposition, he becomes the warden’ s favourite. (2) Unbounded trust is, through God’ s grace, placed in one whose character has been assailed. (3) It is God’ s prerogative to dispose the hearts of men toward His children (Proverbs 21:1). II. THE POWER OF DREAMS USED BY GOD IN BEHALF OF HIS WRONGED CHILD. 1. The tyranny of ancient monarchs. 2. The activity of the mind. (1) While the body sleeps, the mind continues wakeful and full of thought. (2) This mental activity during sleep, which we call dreams, God has frequently used in all ages for providential purposes. III. TO DREAMS A DIVINE . 1. A dream from God, like a speech in an unknown tongue, cannot be understood until interpreted by one who knows the language. 2. If a dream is designed to reveal a Divine purpose, that purpose must be distinctly explained by special communication by God. 3. The folly of assuming intelligence enough to interpret dreams without special revelation from God. Lessons: 1. The advantages of true piety in the practical affairs of life. 2. A lesson for resignation under most trying circumstances. (D. C. Hughes, M. A.)Joseph in prison I. If we take our whole impression of his prison-life from the Book of Genesis, our impression cannot be either accurate or complete. For, though the inspired narrative tells us that Joseph was bound; though it records his earnest entreaty that the cup-bearer, when he was released, would do his utmost to deliver him; though it represents him as speaking with a certain bitterness of having done nothing to deserve that he should be “ thrust into this hole” ; though, therefore, it implies that Joseph was the victim of a gross injustice, and had a keen sense of the injustice done to him, it nevertheless leaves the impression on our minds that, for a prisoner, his condition was a singularly happy one; that he enjoyed an altogether exceptional freedom, and rose to no small measure of official place and dignity. But, as we learn from a supplementary Scripture, Joseph was by no means of our mind, nor were his circumstances altogether so happy as we have supposed them to be. In Psalms 105:17-19, we read: “ He sent a man before them: Joseph was sold for a slave. They tormented his feet with fetters; his soul came into iron, until the time when his word came; the word of the Lord cleared him.” The light shed by these words shines into the dark Egyptian dungeon, and enables us to see the prisoner and his condition more distinctly. Honoured and trusted as he was, he was nevertheless “ tormented with fetters.” He was a prisoner, although a favoured prisoner, and thought more of his captivity than of the favour which softened its rigours. Through long bitter months he bends sad questioning eyes on a heaven no longer flushed wit-h rosy dawns of hope, but dark with the hues of doubt and despair. Yet, as we know, the road to the throne lay through that “ hole” ; and but for the hateful fetters which tormented him, he would never have worn the signet from Pharaoh’ s hand, nor the golden chain which Pharaoh flung round his neck. The night in which he sat ushered in a long and brilliant day. II. Now, the prison experience of Joseph is by no means an exceptional experience. Its value for us lies mainly in the fact that it helps us to understand the common lot of man. It would seem to be a law of the Divine government that in proportion as men are great in capacities for service, they should have their capacities developed by bitter and long-sustained afflictions. We can be patient and hopeful when once we are assured that all our defeats and disappointments, our failures and reverses and broken illusions, are parts of the discipline by which God is training us for the work we long to do, and are qualifying us to enjoy the freedom we crave. If only our character is being moulded and hardened, and its capacities brought out by suffering, then it is not unjust of God to inflict suffering upon us. If we can become perfect only through suffering, shall we not thank Him for the suffering which perfects us? If only as we learn to rule in the prison of deterred opportunities and defeated hopes, we can become fit to rule over the “ many cities” of the heavenly kingdom, shall we shrink from the prison which leads to the throne? If the iron must enter our souls that we may be strong amid the flatteries and the adversities of fortune, shall even the fetters which torment us be unwelcome to us? (S. Cox, D. D.)Free though bound Though his body is in fetters, Joseph’ s pure spirit is still free. The one, man may load with irons; the other, God alone can bind in the prisonhouse of torture. With integrity preserved, the prison may be a palace. With God’ s favour there may be happiness in a dungeon; without it, wretchedness in a royal court. There may be spiritual liberty while shackles are chafing the weary limbs, there may be the bondage of sin while no visible chains are eating into the quivering flesh. In point of fact, Potiphar’ s wife was the slave--the slave of sin; Joseph the freeman, the emancipated of the Lord. “ He is a freeman whom the truth makes free, all besides are slaves.” Many, alas! though their limbs are unshackled, are yet bound captives, to human appearance hopelessly fettered by iniquity. Who is there so lost to honour that he would not prefer Joseph’ s situation to that of his assailant? purity to impurity? God’ s favour in a prison, to God’ s displeasure in the decorated halls of wordly grandeur? (J. S. Van Dyke.)True prosperity Now, do let us all be thoroughly instructed from this, what it is that constitutes true prosperity. It is said of the soldiers of a certain king, in ancient times, that they lost a great battle by mistaking the shadows for the ,persons of their enemies. They discharged their arrows at the empty resemblance, instead of the living and moving ranks of men. How many make a similar mistake with regard to prosperity I They mistake the shadow for the substance; and thus they take a wrong aim. All their energies and all their efforts are directed to something short of the mark. Outward distinctions and outward blessings, considered in themselves, form only the shadow of prosperity. It does not consist in greatness, or grandeur, or riches, or plenty, or ease. These are all sometimes possessed by the wicked; and sometimes they are possessed by those, who, instead of being prosperous, have actually to groan through the very disquietude of their heart. True prosperity is something different to this, and independent of this. It can flourish without such things as these, and make us happy either with or without them. It consists in what Joseph had--the favour, and presence, and blessing of Almighty God, our heavenly Father. This can make us happy in every place, and in every state. (C. Overton.)Uses of adversity It is good for man suffer the adversity of this earthly life, for it brings him back to the sacred retirement of the heart, where only he finds he is an exile from his native home, and ought not to place his trust in any worldly enjoyment. It is good for him also to meet with contradiction and reproach, and to be evil thought of and evil spoken of, even when his intentions are upright and his actions blameless, for this keeps him humble and is a powerful antidote to the poison of vain glory; and then chiefly it is that we have recourse to the witness within us, which is God, when we are outwardly despised, and held in no degree of esteem and favour among men. Our dependence upon God ought to be so entire and absolute that we should never think it necessary, in any kind of distress, to have recourse to human consolation. (De Imitatione Christi.)Providences of God We are tried by our disappointments, we are tried by our successes. God heaps mercies upon men, and then takes them all away. He blesses, enriches, and establishes men, and then shuts them up, impoverishes, and subverts them. The whole train of the dealings of God with them in respect of the providential ordering of their affairs is either to break the hold of this earth upon the human soul, through its senses and passions, or else to inspire its religious faculties to take hold upon God and eternity. This is the secret of the whole round of unspeakable and so-called mysterious providences of God towards men; unspeakable and mysterious because God is acting in one way and they are acting in another. (H. W.Beecher.)A prisoner kindly treated It is said that when John Bunyan was in Bedford jail, some of his persecutors in London heard that he was often out of the prison; they sent an officer to talk with the gaoler on the subject, and in order to discover the fact he was to get there in the middle of the night. Bunyan was at home with his family, but so restless that he could not sleep; he therefore acquainted his wife that, though the goaler had given him liberty to stay till the morning, yet, from his uneasiness, he must immediately return. He did so, and the gaoler blamed him for coming at such an unseasonable hour. Early in the morning the messenger came, and interrogating the gaoler, said “ Are all the prisoners safe?” “ Yes.” “ Is John Bunyan safe?” “ Yes.” “ Let me see him.” He was called, and appeared, and all was well. After the messenger was gone, the goaler, addressing Mr. Bunyan, said, “ Well, you may go in and out again just when you think proper, for you know when to return better than I can tell you.” When God commands the life all goes well “ In the course of my inspection of the lines that morning, while passing along Culp’ s Hill, I found the men hard at work entrenching, and in such fine spirits as at once to attract attention. One of them finally dropped his work, and approaching me, inquired if the reports first received were true. On asking what he referred to, he replied that twice word had been passed along the line that General McKeller had been assigned to the command of the army, and the second time it was added that he was on the way to the field, and might soon be expected. He continued, ‘ The boys are all jubilant over it, for they know that if he takes command, everything will go right.’” (One Thousand New Illustrations.)Equanimity of character The equanimity which a few persons preserve through the diversities of prosperous and adverse life reminds me of certain aquatic plants which spread their tops on the surface of the water, and with wonderful elasticity keep the surface still if the water swells, or if it falls. (J. Foster.)God with His people in trouble Think not that the presence of God with His people is limited to palaces or to churches. It has been often manifestly seen that He was with them in prisons, in caves or dens, on gibbets, in fiery furnaces. Ask not, why He does not snatch away His people from such dreary places, if He is present with them? Why should you think yourself wiser than God? You know why Christ, though He was the Son of God, did not come down from the cross, that His enemies might believe in Him. The sufferings of Christ were necessary for our salvation. The sufferings of the saints are necessary for their own salvation, though in another sense. (G. Lawson, D. D.)Integrity repaid by confidence Joseph, diligent and trusty, finds friends even in the prison. Integrity invariably secures confidence. The conscientious, the honest, and the truthful commonly find those with whom they deal willing to exhibit the same qualities. On the other hand, the deceitful and the unprincipled are extremely liable to be paid in their own coin. Indeed, so strong is the disposition to judge others by ourselves, that we are tolerably safe in concluding that those who charge the world with want of sympathy are not themselves extremely sympathetic; that those who pronounce mankind unprincipled will bear watching. Since the world is a kind of mirror, we are quite apt to see in others only a reflection of ourselves. Since its polished hardness approaches flintiness, our treatment of the world is liable to be turned back upon ourselves--the force of the rebound as well as its nature being determined by our own conduct. If we love our fellow-men, they will love us; if we hate them, they will hate us; if we aid them, they will aid us; abuse them, and abuse returns, sometimes steeped in the poison of malice. Hence it commonly happens that he who can control himself can usually determine the treatment he is to receive from others. Joseph’ s kindness secured a return of kindness even from the Egyptian jailer; his integrity was repaid in confidence. He who has the love which our Saviour recommends possesses the means of securing kindness from most persons, and respect from all (J. S. Van Dyke.). Genesis 40:1-23 The captain of the guard charged Joseph with them, and he served them Light upon Joseph’ s destiny This chapter discovers signs that Joseph was destined to fill an important place in the history of the kingdom of God. This was now the time of his trial and preparation for his great calling as the ruler of the Egyptians, the deliverer of his nation. Some of the indications of his high destiny are these:-- I. THE OF HIS AND GAINS GROUND. Joseph was, at first, thrown into a dungeon and laid in irons. Now, this severe discipline is relaxed, and he is appointed to a kind of stewardship over the other prisoners. It is highly probable, that, by this time, Potiphar was convinced of his innocence, though he detained him in custody for prudential reasons. Joseph was everywhere giving the impression of being a good and holy man. The character of Potiphar’ s wife could not long be concealed; and as it became more and more known, the belief in Joseph’ s innocence would gain ground. II. HE SIGNS OF HIS TRUE . 1. As a saint of God. Mark how Joseph refers to God in every important crisis of his history. When Pharaoh’ s two officers lamented that there was no interpreter of their dreams, he said, “ Do not interpretations belong to God?” He was always true to his religion. Mark his temperateness and forbearance, his calmness and simplicity. He does not speak unkindly of his brethren, he does not even name them, but simply states that he was “ stolen out of the land of the Hebrews,” and that he had “ done nothing” that they should put him “ into the dungeon” (verse 15). Here was the faith and resignation of a saint, whose life was fit to be recorded in the pages of Revelation as an eminent and worthy example to all ages. 2. As a prophet of God. As such he interprets dreams, which are here to be considered as Divine revelations to men of warning, reproof, and teaching Job 33:14-18). 3. As a kind and just ruler of men. Joseph was clearly a man who was destined to wield a commanding, and even a regal influence over others. He was fitted for this, doubtless, by his intellectual gifts and characteristics, but more especially (1) by his sympathy. “ Wherefore look ye so sadly to-day?” he said to his fellow-prisoners, whose dreams suggested the worst forebodings (verses 6-7). He himself had been in the school of affliction, and he had learned to be tender. Though he had griefs of his own to bear, he felt for others. He cannot be a true ruler of men who has not learned sympathy. (2) By his uprightness. He was firm and faithful, even when he had to tell unpleasant truths (verses 18-19). Such are the qualities required in a true ruler of men (2 Samuel 23:3-4). III. HE RETAINS FAITH AND HOPE IN GOD IN THE MIDST OF ALL. HIS . God was with him in the prison. Therefore he does not abandon himself to despair, but still trusts and hopes on. (T. H. Leale.)Joseph and the two prisoners I. We cannot but be struck with THE MINUTE OF THE OF GOD. See at how many critical points Joseph’ s life touches the lives of others, and is, thereby, carried so much the farther forward towards the attainment by him of the place which God was preparing for him. When I get to a great railway junction, and find trains coming m together from the east, and the north, and the south, just in time to join another that is starting from that point for the west, I should be regarded as a simpleton if I spoke of that as a wonderful coincidence. And yet on the great Railroad of Life, when I come to such a junction and meet there a train that leads me on to some significant sphere of service, I am supposed to be a simpleton if I refer that to the over-ruling providence of God. But I am not a simpleton--I am only reasoning in that department as I would in the domain of literature or daily travelling; and he who repudiates God’ s providence is the fool, according to that scathing utterance of the Psalmist--“ The fool hath said in his heart, There is no God.” II. We are reminded by this history also that THE OF THE HAS AS MUCH TO DO WITH WHAT I HAVE CALLED THE OF THE PLOT OF HIS LIFE AS THE PLAN OR PURPOSE OF GOD HAS. Providence is not fatalism. Joseph, if he had chosen to act otherwise than he did, might have thrown away all the opportunities which these places of junction in his life afforded him. The men that fail in life do not fail for want of such opportunities as Joseph had, but for want of the character to see these opportunities, and the ability to use them. Keep near to God, therefore, form your character according to His principles, and then, even though you may be in a prison, you will find a way to serve Him, and will feel that somehow you are on the road to your success, and in training for your sphere. III. We may learn that THOSE WHO HAVE BEEN UPHELD IN TROUBLE, ARE THE MOST HELPERS OF OTHERS WHEN THEY ARE IN TRIAL. Young as Joseph was, he had not seen enough sorrow to dispose him to sympathize with others in their affliction. And in the suggestive question which he put to his fellow-prisoners, “ do not interpretations belong to God?” he not only expresses his own faith, but in the most delicate and skilful manner indicates to them the source whence alone true consolation comes. More than thirty years ago, just at the beginning of my ministry, I was in the house of a beloved pastor, when he was called to pass through the greatest trial that a man can know, in the death of a truly good and noble wife. Two mornings after, the postman brought in a sheaf of letters. I think there were more than twenty of them, but each was from a brother minister who had been led through the same dark valley, and who was seeking to comfort him with the comfort wherewith himself had been comforted of God. Only a few evenings ago I met a Christian lady, with whom I was comparing notes regarding the experience of the loss of little children, and she said to me, “ I never see the death of a little child announced in the newspaper but I have an impulse to write to the parents and speak comfortably to them.” Thus we may console ourselves under our own trials with the thought that God is endowing us thereby with the gift of sympathy, and fitting us to become “ sons of consolation” to others in affliction. The price is costly, but the learning is precious. IV. THOSE WHOM WE BENEFIT HAVE OFTEN VERY POOR OF . Men too often write the record of grudges in marble, and of favours in water. Nay, such is the perversity of human nature, that not unfrequently men return evil for the good which has been done them. One spoke to an English statesman of the violent enmity which another evinced towards him. “ Yes,” was the reply, “ and I cannot understand it, for I never did him any kindness that I can remember.” The sarcasm was bitter, but there was enough of truth in it to give it point; and every one who seeks to be a helper of others learns, sooner or later, to give over looking for human gratitude, and to think mainly of the Lord Jesus Christ and His appreciation. (W. M. Taylor, D. D.)Lessons 1. Let no circumstances ever tempt the children of God to doubt and question the watchful care and kindness of their heavenly Father’ s providence. Let them bear in remembrance, that He not only works in His own way, but chooses His own time; and let them rest in the assurance that both His way and His time are always the best. Though He tarry, then, wait for Him. “ Fret not thyself in any wise to do evil.” 2. The source of true and constant enjoyment of that happiness which all seek and so few find must be within. It lies essentially in a sense of God’ s love. This is happiness. This will ever he associated with confidence in His wisdom, and faithfulness, and kindness; and consequently with contentment in all conditions. These are sources of joy of which no power can rob us, and which remain ever the same--amidst all changes unchanging. (R. Wardlaw.)Joseph ministering to the comfort of others It may possibly cause momentary surprise, that Joseph, who interpreted others’ dreams, was left in ignorance of his own destiny. Is not this, however, the method ordinarily employed to strengthen faith and produce entire reliance upon God? Indeed, was it not communion with God produced by this sense of dependence which enabled him to interpret mysteries, which fitted him for comforting the sorrowing? It not frequently happens that those whose lives are passed in unrelieved sadness--with whom the present is an enigma, the past a memory of grief, the future a cloud of torturing uncertainty--are nevertheless the instruments in God’ s hand of producing joy in others’ hearts. As a block of ice, chiselled into the form of a lens, can be made to concentrate the sun’ s rays, kindling a flame, so the believer, by gathering the scattered beams of Heaven’ s love, may pour cheerfulness into others’ hearts while his own may remain quite cheerless. (J. S. Van Dyke.)The same prison is not the same thing to good and bad Too often it happens to the righteous according to the wish of the wicked. Here we find two men who had sinned against their lord, the king of Egypt, confined in the same prison with Joseph. Yet the same prison is not the same thing to a good and to a bad man. The two offenders trembled in anxious dread of some worse punishment; and the consciousness of their demerit, if they were really guilty, was more painful to them than the irons were to Joseph, although they entered into his soul. Joseph had the testimony of his conscience to cheer him. He not only suffered without cause, but suffered for righteousness’ sake, and trusted that God would bring his sufferings to a comfortable conclusion. In the world you may meet with much distress; but keep consciences void of offence towards God and man, and you shall be preserved from the sting and venom of those troubles that Providence allots you. “ Let no man suffer as a thief, as an evil-doer, as a busy-body in other men’ s matters. But if any man suffer as a Christian,” or without deserving to suffer, “ let him not be ashamed, but let him glorify God, who executes righteousness and judgment for all that are oppressed.” (G. Lawson, D. D.)The butler and the baker I. PRISON . The crime is the disgrace, and not the scaffold or the prison. Good men have often been imprisoned, while many wicked have escaped. Yet, notwithstanding the prison, these sufferers are amongst our heroes and martyrs. Milton said, “ there shall one day be a resurrection of names and reputations.” Bunyan, Baxter, &c., are not honoured the less for the dungeons in which they suffered. Next to escaping the prison, the best thing is, like Joseph, to suffer innocently. Joseph in prison. Suffering often hardens the bad and purifies and manifests the good. Joseph’ s character could not be hid. Even the keepers saw how different he was from the ordinary criminals committed to their care (see Proverbs 16:21. The prisoner becomes a keeper (so many of the captive Jews, asDaniel, Nehemiah, Mordecai, were exalted). Is so much trusted as to be freed from supervision (Genesis 38:22-23). God, who was with him in Canaan, is with him in Egypt, and in prison. He does not forsake His friends in distresses brought upon them by their fidelity to Him. II. PRISON . The butler and baker, two officers of importance in eastern and ancient courts. Yet even these were not spared by a capricious and absolute monarch. “ Oh, how wretched is that poor man that hangs on princes’ favours!” In a palace one day, a prison the next. In ancient times a courtier’ s office was often like the Bridge of Sighs at Venice, “ a palace and a prison on each hand.” These men may have suffered justly; like the malefacters who were crucified with Jesus Luke 23:41). The worst punishment of the good is forced fellowship with the wicked. As providence over-ruled the wrath of Joseph’ s brothers, so now he ever-rules the wrath of Pharaoh. One of these degraded officials shall be the instrument of Joseph’ s release and exaltation. III. PRISON DREAMS. That is: the dreams of the butler and baker. The subject was so strange, and the recollection so vivid, that they were troubled. Dreamland, a mysterious region to the ancients. No interpreter of dreams in the prison, they thought. Joseph’ s inquiry. Be thinks of his own dreams, doubtless, and the transitory trouble they had brought him into. He gives the praise to God, as the true interpreter of dreams. By the help of divine illumination, he reveals the meaning of their dreams. No doubt he saw that God had sent them those dreams for him to interpret; and that his connection with these men would work out the fulfilment of his own dreams. It is certain that what was foretold by their dreams would have occurred even if they had never dreamed at all. Hence, it was clear that there was a purpose in their dreaming, and in their relating their dreams to Joseph. Probably had not Joseph been in prison, they would not have dreamed as they did. Learn: I. If we suffer, let it be for righteousness’ sake. II. When a man’ s ways please the Lord, he maketh even his enemies, &c, (J. C. Gray.)Lessons 1. Providence keeps its method in multiplying mercy to His saints in misery. 2. The sins of others God sometimes maketh an occasion of refreshing His own servants. 3. Court officers are very prone to sin, and abuse favours. 4. Kings themselves are not secured from offences by their nearest servants (Genesis 40:1). 5. Kings, offended, are apt to swell in wrath and displeasure. 6. Greatest wrath of kings is apt to rise against officers (Genesis 40:2). 7. The wrath of kings usually causeth the restraint and imprisonment of their criminal subjects. 8. God orders place where the wrath of man imprisons, and that for His own ends. 9. Innocents and malefactors may lie together in the same prison (Genesis 40:3). 10. God inclineth the hearts of chief commanders for imprisonment, more to the innocent than guilty. 11. Innocent prisoners under Providence may have the charge of malefactors. 12. Good souls trusted in any capacity, do execute it faithfully. 13. Set times and seasons of restraint God appoints to His own and others for His own ends. 14. All these Providence orders to be occasions of glorifying His grace in His saints (Genesis 40:4). (G. Hughes, B. D.) Genesis 40:5 They dreamed a dream The wise interpreter I. THE DREAMS. II. THE . Notice how honestly Joseph tells the truth--gives his message faithfully--does not hide what God has given him to say. III. THE . It all came true. Joseph had the comfort of feeling that he had been taught of God, and that so God was caring for him. Lessons: 1. God knows all things. 2. God foreknows all things. 3. God wisely orders all things. (W. S. Smith, B. D.)Importance attached in Egypt to dreams Numerous inscriptions show the great importance attached by the Egyptians to dreams. In one, the Prince of Baehtan is recorded as having sent back to Egypt, in consequence of a dream, the god Chunsu, which the Pharaoh had sent him to cure his daughter. Another states how King Menephtah had a dream before a battle, in which the god Ptah placed himself before him, and forbade him to advance. An inscription discovered in the ruins of Napata, relates how the Pharaoh Miamum, in the year of his elevation to the throne of Egypt and Ethiopia, dreamed that he saw two serpents; one on his right hand and the other on his left. Awaking, he demanded that his wise men should come and interpret it on the moment, and this they did as follows: “ You possess the south, and the north will submit to you. The diadems of the two will shine on your head, and you will rule over all the land in its length and in its breadth.” Dreams were regarded as sent by the god Thoth, and it was so great a matter to obtain them that recipes are still extant telling how they may be secured. It was natural, therefore, that the two disgraced officials should be greatly excited to find out the meaning of the supposed Divine communications that had been sent them. Cut off as they were by the prison walls from the priests who alone interpreted dreams, they would doubtless be only too glad to avail themselves of such irregular help as the presence of Joseph promised to afford. (C. Geikie, D. D.)Divine influence over the mind in sleep 1. We all allow that God may and does influence the workings of our minds through the operation of the laws of suggestion or association while we are awake; for it is impossible to hold in any intelligible fashion the doctrine of the agency of the Holy Spirit unless we make such an admission. But if God can thus influence our minds when we are awake, it is equally easy for Him to do so while we are asleep, so that there is no antecedent impossibility against the view that He may speak to men in and through the visions of the night. 2. Again, the providence of God must take cognizance of our dreams as well as of our waking thoughts, and must be equally in and over both, otherwise it is not really universal. Hence there is nothing either absurd or unphilosophical or impious in supposing that God may avail Himself of the phenomena of dreams for the purpose of turning the mind to His truth, or leading it into some particular direction. How He does that it is impossible to say. Sleep is a mystery, and dreams are a mystery, and to them both we may apply the words of Hamlet, “ There are more things in heaven and earth than have been dreamed of in philosophy” ; while, whatever may be said of dreams in general, we are probably not wrong in believing that the visions here recorded were from the Lord. (W. M. Taylor, D. D.)An interpreter I. Two WHICH NEEDED AN , Dream pictures. Prison walls can’ t shut out the sights which come to men in sleep. 1. The picture which the butler saw. 2. The picture which the baker saw. II. THE AND HIS . If we want to know what a picture means, the best person to tell us is the man who painted it? Who had painted these dream pictures? Sometimes see a plate on which child has been rubbing paints; a quantity of colour smudges, blue, red, green, yellow, all mixed up together! Many dreams something like this, just a quantity of thought smudges. The butler thinks about grapes and cups; the baker about bread and confectionery; no wonder that in their dreams they should see pictures which remind them of such things. Once a great artist, Turner, got his grandchildren to rub their fingers about in the colours on his palette. When they had made a great mess he said, “ Now stop.” And then from their smudges he painted a most beautiful picture. God sometimes does this with our thought-smudges. So here, with the butler and the baker; He took their confused thoughts and made clear pictures out of them. In the prison was a man who trusted God, and because he trusted God, therefore God trusted him. He understood what the dream pictures meant; God taught him to interpret them. Conclusion: Some people like to have dreams, but dreams are not much good if they have no meaning, or if we can’ t find out what the meaning is. God sometimes teaches men by dreams, but He has many other ways of teaching them; the world itself is a great picture-book full of meaning for those who can interpret it. Better to be an interpreter than a dreamer. If we can interpret, not dreams only but all nature will bring us messages from God. Can we be interpreters? Yes, if we are like Joseph, pure, simple, trusting God, trying to obey Him. Everything about us has a meaning if only we could understand. The seeds growing say to the interpreter, “ Don’ t be in a hurry; first the grain, then the ear, then the full corn in the ear.” The wind says, “ Ye know not whence I come or whither I go, and God’ s spirit is like me.” The moon says, “ I am so bright and beautiful because I reflect the light of the sun; if you want to be bright and beautiful, you must reflect the glory of Christ.” We need not mind dreams, good or bad; let us learn to trust and obey God, so that He may teach us to be good interpreters. (C. A. Goodhart, M. A.)Pharaoh’ s butler and baker advent types The king of Egypt’ s servants, it seems, have incurred his displeasure; they are in prison, bound, waiting for punishment, utterly in his power, quite helpless to atone for their sin, or appease his anger. Now here surely there is pictured for us in parable the state of man since the Fall. He has incurred the wrath of God; this world is his prison, and there is a still more fearful prospect of judgment and fiery indignation in the world to come; and nothing can be done, no man can atone for his own sins, nor for those of any one else; he has, indeed, bread to eat and raiment to put on, but he lives ever in the fear of death, for he has lost the favour of God, the great King. These prisoners dream each a dream in the dismal night of their imprisonment. They are filled with strange thoughts and fears which they cannot interpret; they desire above all things to know their fate, but none can tell them. Just so is man by nature; just like this were the thoughts and forebodings of the Greeks and Romans and other heathen nations, who had lost the knowledge of God, and yet were ever “ feeling after Him, if haply they might find Him” ; if, perhaps, they might learn what they were, whence they came, and whither they were going, As we read their writings we feel as if we could almost look into their faces, and see them bewildered and sad; for their life is to them but a dream, a riddle, a puzzle, and there is no interpreter of it for them. Now there is another person introduced. He is a servant like the others, in prison like them, yet invested with authority, endowed with Divine wisdom, able to tell them all that they so much desire to know. He has done no wrong, yet he is disgraced and punished; he suffers for another’ s fault; he might have escaped and lived in honour, but he would not. “ Is not this the Christ?” He entered the prison, that he might set the prisoners free. Yet not all; for now we must notice that there are two prisoners, with different dreams, and very different fates. So it is all through the Bible. “ One is taken, the other left;” Abel and Cain, Jacob and Esau, David and Saul; down to Peter and Judas, and the two thieves crucified with our Lord. The first dreamer, the king’ s butler, or more correctly his cupbearer, dreams of his life; he sees a vine, it buds, it blossoms, till clusters of ripe grapes hang thick upon it. Pharaoh’ s cup is in his hand, he plucks the grapes, he presses the juice into the cup, and humbly presents it to Pharaoh, who accepts it. This dream is a life, and what sort of a life? An active, faithful, watchful, dutiful life. The cup of the Great King is in our hand, to tell us what He expects of us, fruit, Rood fruit, sweet, ripe, mature fruit, fruit at the due season, when He comes to seek it, that He may drink the new wine with His chosen servants in His kingdom. Jesus, the better Joseph, came to tell glad tidings to those who thus diligently did the will of God, that their labour was not in vain, that their work should be accepted, that they should soon be brought out of prison, be freed from the bondage of this death, and after three days, that is the time of Christ’ s resting in the grave, they should have a joyful resurrection, and so their high calling should be restored to them which Adam’ s sin had lost them; and thus should they be evermore with the Lord. Thus did Christ tell men their dreams. This brings us to the second dreamer; he too dreams of his life; he is Pharaoh’ s baker, and his duty is to provide baked meats for the king. But what does he do? He prepares baked meats indeed; but he puts them into “ Baskets with holes;” for, as the margin tells us, this is the true force and meaning of the words. And he puts these baskets on his head; that is, in a place where he can neither see them nor protect them. The consequence is that the wild birds light upon the baskets, and devour the meats, and he does not notice them; or the meats drop through the holes, for he cannot see them; and so they are lost, and become an easy prey. The butler and baker both worked, the former acceptably, the latter in vain. And his punishment is noteworthy. The birds that devoured his work that should have satisfied his master, presently devour his flesh as he hangs dead upon a tree. May we not see his fault indicated by his punishment? For, Job says, “ They that plough iniquity and sow wickedness, reap the same.” A man’ s sins are their own punishment; what he sows he reaps. These careless people work and labour and toil; they clutch fast that which they can gather for themselves, be it little or much; but the things of God are put into a “ basket with holes,” out of sight, above their heads, and their eyes are toward the earth; and so they lose all; and when they come before the King, they will have nothing to present to Him. The birthday of our King is near; the birthday in humility and poverty, yet He will make a feast to all His servants, a spiritual feast, to which He bids all “ that are religiously and devoutly disposed” ; all His servants, not a few but all; the feast is provided for all; He expects all. And yet we must not think only of His birthday, but of the great second coming, when, like Pharaoh, He will reward and punish His servants according to their works. But, in the meantime, He sends a Joseph to us; He tells us our dreams, shows us ourselves, our life, and our end, in the mirror of the word of God, as St. James calls it. (F. C. Woodhouse, M. A.)The dreams of the butler and the baker Human society is a system of mutual interdependence. Very early men discovered that a division of labour was a common advantage. The king can no more do without the ploughman than the ploughman can do without the king. I. HUMAN LIFE IS FULL OF . 1. Where there is partial knowledge there must be mystery. A man must be a mystery to his dog. Civilized men are mysteries to barbarians. A field-marshal is a mystery to his valet. A locomotive engine is a mystery to a ploughboy. There are more mysteries within ourselves than we can solve in a lifetime. Mysteries without us need not therefore stagger us. 2. Temporary miscarriage of justice is a mystery. Clever intrigues of wickedness often succeed. A lie may bring large gain, while the candid statement of the truth may bring ill-fame and worldly ruin. Pharaoh’ s chief butler and chief baker-men of rank and position in the Court--may have been both innocent. Or, one may have been innocent, and one guilty. Yet both are committed to the same prison. Is not this a mystery? 3. That human destiny is revealed in dreams is a mystery. If one cannot, with the most wakeful sagacity, foresee clearly his earthly fortune and destiny, it is a strange thing that it can be indicated in a dream. Yet God has sometimes revealed to men coming events in their dreams. II. THE OF LIFE REQUIRE AN . 1. The office of interpreter is useful to mankind. That is a narrow and erroneous view of human life that regards mechanical labour as alone profitable. The man who examines into the forces and movements of the human soul is as great a benefactor of his race as he who searches into the arcana of material nature. The interpreter of life’ s mysteries fulfils a noble task. 2. The power to interpret comes from large personal experience. Joseph was well aware that his course of life had been wholly shaped by his dreams. 3. The interpreter must be a man full of sympathy. Joseph’ s manifold sufferings had developed in him intense sympathy with the unfortunate. III. THE OF THE WILL BE BOTH AND PAINFUL. 1. The true interpreter must be the ally of truth. He has no personal end to serve. Because Jesus was essentially the truth, therefore He was the teacher, the interpreter, the wonder-worker, the life. 2. It is a joy to bring glad tidings. Nevertheless, he will rejoice in the butler’ s joy: it will be a delight to turn sadness into song in another’ s heart. 3. The interpreter may be commissioned to carry sorrowful news. To do a man good service is a greater kindness than to give him pleasure. Joseph was the best earthly friend that chief baker ever had, though he announced, “ in three days thou wilt be hanged.” Joseph obtained for that man three precious days of preparation for the great change. (J. Dickerson Davies, M. A.)Joseph is again brought into connection with dreams It is not surprising that three nights before Pharaoh’ s birthday these functionaries of the court should have recalled in sleep such scenes as that day was wont to bring round, nor that they should vividly have seen the parts they themselves used to play in the festival. Neither is it surprising that they should have had very anxious thoughts regarding their own fate on a day which was chosen for deciding the fate of political or courtly offenders. But it is remarkable that they having dreamed these dreams Joseph should have been found willing to interpret them. One desires some evidence of Joseph’ s attitude towards God during this period when God’ s attitude towards him might seem doubtful, and especially one would like to know what Joseph, by this time, thought of his juvenile dreams, and whether in the prison his face wore the same beaming confidence in his own future which had smitten the hearts of his brothers with impatient envy of the dreamer. We seek some evidence, and here we find it. Joseph’ s willingness to interpret the dreams of his fellow-prisoners proves that he still believed in his own, that among his other qualities he had this characteristic also of a steadfast and profound soul, that he “ reverenced as a man the dreams of his youth.” Had he not done so, and had he not yet hoped that somehow God would bring truth out of them, he would surely have said: “ Don’ t you believe in dreams; they will only get you into difficulties.” This casual conversation, then, With his fellow-prisoners was for Joseph one of those perilous moments when a man holds his fate in his hand, and yet does not know that he is specially on trial, but has for his guidance and safe-conduct through the hazard only the ordinary safeguards and lights by the aid of which he is framing his daily life. A man cannot be forewarned of trial, if the trial is to be a fair test of his habitual life. He must not be called to the lists by the herald’ s trumpet warning him to mind his seat and grasp his weapon; but must be suddenly set upon if his habit of steadiness and balance is to be tested, and the warrior-instinct to which the right weapon is ever at hand. As Joseph, going the round of his morning duty and spreading what might stir the appetite of these dainty courtiers, noted the gloom on their faces, had he not been of a nature to take upon himself the sorrows of others, he might have been glad to escape from their presence, fearful lost he should be infected by their depression, or should become an object on which they might vent their ill-humour. But he was girt with a healthy cheerfulness that could bear more than his own burden; and his pondering of his own experience made him sensitive to all that affected the destinies of other men. Thus Joseph, in becoming the interpreter of the dreams of other men, became the fulfiller of his own. Had he made light of the dreams of his fellow-prisoners because he had already made light of his own, he would, for aught we can see, have died in the dungeon. And, indeed, what hope is left for a man, and what deliverance is possible, when he makes light of his own most sacred experience, and doubts whether, after all, there was any Divine voice in that part of his life which once he felt to be full of significance? (M. Dods, D. D.)The vine in Egypt In Egypt, wine was used for medicinal purposes; it was employed in the offerings made to the deities; Osiris was popularly believed to be identical with the Greek Bacchus, and was represented to have been the first who found the vine and taught men its cultivation; wine was imported into Egypt from Greece and Phoenicia; it formed a part of the daily rations allowed to the soldiers of the king’ s guard; it was not even interdicted to the priests, except, perhaps, to those of Heliopolis, though but a limited quantity was permitted to them to ensure their constant efficiency for their sacred functions; and wine was plentifully served at banquets and other social meetings to both men and women; even if, as some believe, the frightful skeleton, usually exhibited to the guests, with the words, “ Eat and drink, for soon you will be like this,” was a symbolical exhortation to temperance, it did not always produce the desired effect; but it is much more probable that it was intended to invite to a free and full enjoyment of the pleasures of the table, since inexorable death will not fail to pay its unwelcome visit. The vine occurred in Egypt in a great variety of species, of which that grown in the Thebaid was so agreeable and light that it was, without injury, given to invalids; the wine of Mareotis was most esteemed and plentiful, and possessed the advantage of keeping to a great age; while that of Tenia was renowned for its richness and aromatic fragrance. The vine flourishes in Egypt even in the water, like an aquatic plant; it is, therefore, not injured by the inundations of the Nile, which, moreover, never commence, in Lower Egypt, before the middle of August, when the vintage is, in most cases, almost entirely completed. Vineyards, very tastefully arranged, were either combined with, or contiguous to, orchards, furnished with tanks, and often with reservoirs, with summer-houses, and reception-rooms, with avenues of trees and grass-plots, and always with a building for the wine-press (Isaiah 5:1-2). “ The vineswere trained on trellis-work, supported by transverse rafters resting on pillars” which were, in many instances, gaily caloured, and divided the vineyard into numerous avenues; many vines were allowed to grow as standing bushes, and, on account of their lowness, required no support; while others were formed into a number of beautiful bowers. At the season of the vintage, from the end of June, boys were engaged to frighten away the birds by a sling or the sound of the voice; in gathering the fruit, the precarious aid of trained monkeys was more curiously than profitably employed; and after the conclusion of the vintage, kids were allowed to browse upon the vines. The simplest mode of pressing the wine was by putting the grapes into a bag, and turning the latter by two poles in contrary directions, or, by some other contrivance based on the same principle, but more remarkable is the foot-press; the workmen trod the grapes with naked feet, supporting themselves by ropes suspended from the roof. We possess several beautiful representations of such wine-presses, remarkable for elaborateness and tastefulness. After some other liquid was probably added to the juice, it was clarified by sieving, and perhaps by the application of eggs. The dream of the chief butler describes in rapid but comprehensive outlines the different stages in the growth of the vine; how it produces buds and blossoms, forms clusters, and matures ripe grapes, which the butler then presses into the goblet (Genesis 40:10). This completeness seems to be the principal object of the narrative; it may be that only in order to shorten the whole process, and to compress it within the narrow frame of a vision, the juice, after having just been pressed out with the hand, is stated to have been placed before the king; whereas, ,in reality, it might have been allowed to ferment the usual time, as it is represented in numerous frescoes; but it is as probable that sometimes temperate persons (as it was later ordained in the Koran) abstained from fermented wine on account of its more intoxicating power, and that, at some period, the priests who regulated the king’ s table, as they controlled all his public and private affairs, prescribed to him the use of the unfermented juice of the grape. (M. M. Kalisch, Ph. D.)Think on me when it shall be well with thee Joseph’ s plea for remembrance The first bit of humanity we have seen in Joseph: human nature is in this little plea. He would have been far too great a man for me if I had not seen this little touch of human nature coming out after all. I have wondered, as I have read along here, that he did not protest and resent, and vindicate himself, and otherwise come out as an injured man. He has been almost superhuman up to this point. Now the poor lad says, “ The chain is very heavy, this yoke makes me chafe. I cannot bear this any longer.” And he tells the butler, who has had good luck before him, that he would like to be taken out of the dungeon. There are times when we want to find a god even in the butler; times when our theism is too great for us, and we want to get hold of a man--when our religion seems to us to be too aerial, afar off, and we would be glad to take hold of any staff that anybody could put into our poor trembling hands. This is natural, and I am not about to denounce Joseph, to reproach him, as though he had done some unnatural and unreasonable thing. I am glad of this revelation of his nature; it brings me near to him. Though God will not substitute himself by a butler, and will give him two more years’ imprisonment, yet God will make it up to him somehow. He shall not want consolation. It was very human to seek to make a half god of the butler to get out out of that galling bondage. We shall see, in the course of our reading, whether God be not mightier than all creatures, and cannot open a way to kingdoms and royalties, when we ourselves are striving only for some little, insignificant, and unworthy blessing. (J. Parker, D. D.)Lessons 1. Sad and seduced souls may be brought to open their troubles to such as may truly answer them from God. 2. Things seen in dreams sent by God may signify matters of another nature. So the vine, &c. (Genesis 40:10). 3. Actions are presented in some dreams by God to presage the like really to come (Genesis 40:11). 4. God’ s gift of interpretation of dreams is a sure oracle. 5. God alone determines the truth to every sign. Three branches, three days (Genesis 40:12). 6. Under symbols God may infallibly teach restitution, and advancement to imprisoned creatures. 7. God’ s prophets may declare that to others, which they cannot to themselves for good. 8. Restitution of evil-doers to favour must carry orderly ministration therein (Genesis 40:13). 9. God’ s goodness to sufferers by His prophets, requireth good to them. Remember me (Genesis 40:14). 10. It is not unbeseeming God’ s prophets to desire their own good. 11. It is reasonable to desire to be known to them who can help them. 12. Liberty is desirable by saints in their restraints. 13. It is just for God’ s innocents to complain of wrongs. 14. It is equal for God’ s afflicted ones to plead their own innocency. 15. It is fit for saints to desire freedom from dungeon calamities (Genesis 40:15). (G. Hughes, B. D.)Joseph’ s request He very naturally throws in a request on behalf of himself. There is no symptom of impatience in this; but patience itself may consist with the use of all lawful means to obtain deliverance. The terms in which this request are made are modest, and exceedingly impressive. He might have asked for a place under the chief butler, or some other post of honour or profit: but he requests only to be delivered from this house. He might have reminded him how much he owed to his sympathetic and kind treatment; but he left these things to speak for themselves. In pleading the exalted station in which the chief butler was about to be reinstated, he gently intimates the obligations which people in prosperous circumstances are under, to think of the poor and afflicted; and Christians may still farther improve the principle, not to be unmindful of such cases in their approaches to the King of kings. This plea may also direct us to make use of His name and interest, who is exalted at the right hand of the speak lies in the name of God. He professed to have his knowledge from above, and faithfully delivered to the two prisoners what he had received from the Lord. 2. But there was another reason why Joseph declared plainly what he had learned from God. He wished to have it known amongst the Egyptians that interpretations belonged to the God of the Hebrews, and that he alone could show things that were to come to pass. Joseph afterwards received the name of Zaphnath-paaneah, the revealer of secrets; but it was his desire to have it known that his God was the fountain of all his knowledge, and that confidence in any other God, or in any other way of coming to the knowledge of futurity, but by revelation from Him was vanity and the work of error. (G. Lawson, D. D.)Lessons 1. God keeps time punctually in making good His word for good and evil unto creatures. 2. Man’ s day and God’ s may meet together for fulfilling God’ s will revealed. 3. The birthday’ s celebration is a heathenish practice and invention (Genesis 40:20). 4. Such times worldly powers used to give out favours or frowns, to kill and keep alive. 5. Where God hath spoken of restitution to liberty and honour, there it is done (verse. 21). 6. Where God hath foretold of death and destruction, there it surely comes to pass (Genesis 40:22). 7. Men restored to liberty and prosperity are apt to forget adverse conditions. 8. Carnal men usually prove unthankful for and unmindful of good done to them in misery. 9. God useth the forgetfulness of creatures to bring about His gracious end to His saints. 10. Unkindnesses from creatures are but to make His saints learn more patience toward God (Genesis 40:23). (G. Hughes, B. D.)Infamous ingratitude We all reprobate the conduct of the chief butler. His memory will be held in detestation while the world lasts. The Word of God hath recorded his infamy, that other men may be warned to show proper returns of gratitude to their benefactors. We can indeed be under no apprehensions that the Book of God will transmit our character to future ages. The chief butler felt as little fear of that perpetual dishonour to which his memory was to be subjected by a book that should be read to the end of the world. But do we not know that there is another book of God, which contains the records of every individual’ s life--a book which shall be opened before the assembled world? What confusion will then cover the faces of those who are found to have been insensible to the favours done them, either by their fellow-men or by their Maker! The unthankful and the unholy are kindred characters (2 Timothy 3:1-17.). Those who are unthankful to benefactors of their own race are likewise unthankful to their Maker and Preserver. If they were duly sensible of the blessings conferred upon them by God, they would not be ungrateful to those whom He is pleased to employ as the instruments of His benefactions. If all men abhor those who return not good for good, when it is in the power of their hands to do it; if they are justly accounted no better than publicans or heathens, who love only them who love themselves, how black is our ingratitude if we are not penetrated with grateful love to Him, who not only pitied us in our low estate, but wrought redemption for us by a life of sorrow, and by an accursed death? (G. Lawson, D. D.) Genesis 40:20 The third day, which was Pharaoh’ s birthday Birthdays I. WE SHOULD MAKE IT A DAY OF . The birth of a human soul is a wondrous miracle, and for weal or woe is an event which will be felt through all eternity. Surely, such is a special season of praise. And thanksgiving is mainly united to joy. Pharaoh rejoiced and instituted a feast. We can show our thanksgiving in no better way than in a practical method of doing good to our fellows and dependents, and causing them to rejoice with us. II. WE SHOULD MAKE IT A DAY OF . Pharaoh, with his little light, did so. The chief butler had been falsely accused, and the chief baker justly. The one he restored to his proper position, and the other was put to death. We all of us make mistakes, we form many harsh judgments, we misinterpret the feelings and actions of others, we shape our course wrongly. Surely, it is well then to make reparation for the past, and to put our lives on a new footing, and to make this part straight. III. WE SHOULD MAKE IT A TIME FOR AND PRAYER. It is true that God made us, but what have our lives been worth? What have they been worth to Him? Have we fulfilled the glorious objects for which we are created? And this humiliation should lead to prayer--prayer for Divine guidance and help, prayer for forgiveness and pardon. IV. WE SHOULD MAKE IT A DAY OF AND . “ There is a time to be born,” says the wise man, but “ There is also a time to die.” The one must necessarily remind us of the other. The season is indeed full of solemn thoughts. Can we bless the day we were born, or is it to us only the beginning of a long and terrible curse? (Homilist.). Genesis 41:1-8 Pharaoh dreamed Pharaoh’ s dream I. THAT EVENTS MAY OFTEN GROW INTO AN PART OF THE WORLD’ S HISTORY. II. THAT GOD CHOOSES THE OF TO HIS OWN GOOD . III. THAT GOD CAN ARREST THE OF THOSE WHO ARE THE REMOVED FROM EVERY EARTHLY FEAR. (T. H. Leale)Pharaoh’ s dream and its interpretation I. THE OF JOSEPH TO PHARAOH’ S DREAM. 1. The long waiting of Joseph before he attained his emancipation. 2. The wisdom of this delay in respect of Joseph’ s circumstances. 3. Pharaoh’ s prophetic dream. 4. The chief butler’ s forgetfulness. II. THE OF THE DREAM. 1. The graceful way in which Joseph refers all to God. 2. Joseph’ s calmness, produced by the consciousness of God’ s presence. 3. Joseph’ s plan in the interpretation of the dream. It was simply a providential foresight for the future. (F. W. Robertson, M. A.)The dream of Pharaoh 1. The dream was formed of elements with which the dreamer was somewhat familiar. 2. The dream was a Divine communication to the mind of a heathen. 3. The dream brought trouble into the heart of a monarch. 4. The dream could only be interpreted by a devout Theist. I. THE OF . Alternations mark the earthly history of the human world. 1. They tend to promote our spiritual discipline. 2. They remind us of the activity of God. 3. They tend to inspire us with a sense of our dependence upon Him. 4. This method tends, moreover, to give a meaning to the Bible. 5. This method often prepares the mind to receive the truths of the Bible. II. THE OF WISDOM. 1. It invested Joseph with a chastened humility of soul. 2. It enabled Joseph to solve the distressing inquiries of the monarch. 3. It exalted Joseph to supremacy in the kingdom. III. THE DUTY OF RULERS. They should be-- 1. Philanthropic. 2. Forecasting. 3. Economical. Lessons: 1. How great is the Governor of the world. 2. How worthless the world is without religion. 3. How important to be in fellowship with the great God. (Homilist.)An episode in a nation’ s history Imperfect as human monarchs are, and sometimes corrupt, they are beneficial to society. A government must be very rotten if it is not better than anarchy. Hence, for the most part, God designs to act through kings, and permits them to be His ministers. God has a secret to make known to Egypt, viz., tidings of approaching scarcity; and since Pharaoh is on the throne, the communication shall be made to him. I. A MAN-MADE KING IS, AT THE BEST, . 1. A dream is enough to terrify him. Yet is not this cowardly? Why should the great Pharaoh be alarmed by a night-vision? Has he not an enormous army at his back? Ah, verily, there is another Power, active, mightier, more august, hedging him on every side! What if this strange Power should be unfriendly! No wonder that Pharaoh’ s knees tremble. He is like a fly upon the unseen mechanism of the universe. He is but a waif upon the stormy Atlantic. What is this all-surrounding Power? Possibly it may be God! 2. Further, he is a very dependent man. He cannot do without astrologers, magicians, butlers, and bakers. No; it would not do for the king to be independent. The temptation to play the tyrant would be irresistible. He is only one part of the social system, though it may be the most prominent. 3. The king is dependent upon the most obscure in his kingdom. On an imprisoned slave Pharaoh and all Egypt have to depend. Verily nobleness and worth may be found in the lowliest lot! II. THE RING IS AN ALLY OF GOD. 1. Joseph’ s first utterance was to acknowledge God. In substance he says, “ I am powerless; God can meet the case.” Hers was a great opportunity for ostentation, self-display. His bearing is calm, princely, royal. Of himself he can do nothing; but he has brought the true God into court, and “ with God nothing is impossible.” 2. This was an act of heroic faith. Joseph stood alone in that awestruck assembly. Magnates, officers, stewards, magicians, all were worshippers of Egypt’ s countless idols. To disparage the ancient idols, powerful for long ages, were perilous to a young man and a foreigner. III. THE REAL KING IS TRAINED IN . 1. It is clear that Joseph was master of the situation. Etymologically, the word king means “ the man that knows.” It was this that made Elijah great and powerful in the face of idolatrous Israel. This gave Daniel sovereign influence in the Chaldean court. This made Luther a monarch among men. “ Them that honour Me, I will honour.” 2. For this royal position Joseph had been skilfully trained. IV. THE REAL KING IS SUPREME IN EVERY . Most sailors can steer the ship in fine weather; it requires a real pilot to steer safely through a storm. Pharaoh might do well enough at the helm of affairs, so long as harvests were copious, and the nation was well fed. But in presence of a night-vision, Pharaoh lost his balance; in presence of a famine, Pharaoh was staggered. (J. Dickerson Davies, M. A.)Kine and corn I. THE OF LIFE. Prosperity and adversity succeed each other. Life generally is as variable as an April day. If a man has seven years of uninterrupted happiness, he must not expect that it will continue much longer. The most prosperous men are liable to surprises. Families that have for years been free from sickness or bereavemant may suddenly be overshadowed by the angel of death. Hopes may be blighted when they are near fulfilment, and pleasure may be followed by severe and protracted trial. II. THE OVER-RULING OF GOD. Whatever may be the opinions held by some, we say unhesitatingly that God has the affairs of all nations and of all men under His immediate control; that He gives or withholds, as seemeth good unto Him, but always in a way consistent with human freedom. And He invites our confidence. III. THE DUTY OF USING THE PRESENT WELL. Although we are not to be overanxious about the future, we are not to disregard it altogether. We cannot tell what demands may be made upon our resources. We must provide, as far as possible, against sickness and adversity. We must not ignore the claims of others. (F. J. Austin.)A perplexing dream This dream will appear to many but a jumble of incoherent ideas, which no wise man would retain in his memory. What other man ever thought, even in a dream, of kine, or of ears of corn, eating one another? Yet it is certain that this dream came from God, and that it was an intimation of future events, of exceedingly important consequence, both to the Egyptian nation, and to all the neighboring nations, and even to the church of God. “ God’ s ways are not as our ways,” nor ought we to measure His providential administration by our own rules. He discovers His mind in the manner best fitted to serve His purpose. It was not the will of God that Pharaoh should understand his own dream, till it was explained by a heaven-taught interpreter. If the meaning had been so plain, that it could have been explained by the wise men of Egypt, the design for which it was sent to Pharaoh would not have been gained. It was for Joseph’ s sake, and for the sake of his father’ s house, that Pharaoh dreamed, and that his dream required such an interpreter as Joseph. There are dreams and visions recorded in many places of the Bible, that appear to our narrow minds as dark as this dream of Pharaoh. God hath His reasons for choosing to deliver many parts of his mind in dark figures, which we would need a Joseph to interpret. But to allege that any part of Scripture ought to have been plainer than it is, would be daringly presumptuous. Every part of it was dictated to the holy men of God by that wisdom which cannot err. Every censure of the Divine wisdom must he folly and blasphemy. The darkest portion of Scripture was not written in vain. (G. Lawson, D. D.)Importance attached to dreams It cannot be surprising that men in all ages and countries should have attached a great importance to dreams. When the functions of the soul seem fettered, and the images of the mind appear dissolved in floating phantoms, it was thought that the direct interference of the Deity alone could give strength and direction to the relaxed faculties; that if in such a state distinct and clearly circumscribed forms were perceived, they must have a higher tendency; and that their meaning is as mysterious as their origin is supernatural. Eastern nations especially, endowed as they are with a luxurious imagination, and carried away by a love of symbolism, searched the import of dreams with eager and serious anxiety. The Egyptians and Chaldeans were foremost in the cultivation of this branch of knowledge; they developed the explanation of dreams into a complete science; the interpreters of dreams were held in the most distinguished honour; they were regarded as being favoured with the highest order of wisdom, and even with divine inspiration; they surrounded the throne of the king, accompanied the expedition of the general, and often exercised a decisive influence in the most important deliberations. But the Greeks and Romans were not less scrupulous in this respect. That dreams come from Jupiter, is a maxim already pronounced by Homer; but they were considered significant only if occurring in the last third of the night, when dawn is near; persons in distress or difficulties slept in temples, in the hope of obtaining prophetic dreams which might indicate the means of rescue; men afflicted with illness especially resorted to this expedient, in the belief that AEsculapius would reveal to them the proper remedies; and Alexander the Great actually fancied he saw, in a dream, the herb which cured the wound of Ptolemy, his friend and relation. But how deeply the faith in the reality of dreams were rooted among the ancient nations is manifest from She views entertained by the Hebrews on this subject. Dreams grew in importance among the Hebrews in the course of centuries, and after the Babylonian captivity they were classified in a complete system; they were regarded either as auspicious or ominous; harassing or frightful visions were expiated by fasts and prayer; and Philo wrote an elaborate treatise, in two books, to prove that dreams are sent by God. It could not fail, that these decided notions, on a subject so vague and uncertain, caused serious abuses, chiefly from two sides; from weak-minded dreamers, who were often tortured by visionary misfortunes, and from cunning interpreters, who knew how to take advantages of such imbecility; but sometimes, also, from wicked schemers, who made real or pretended dreams the pretext of base and selfish plans; as Flavius Josephus did, when, by treachery and cowardice, he saved his life by passing over into the camp of the enemies. Jesus Sirach, therefore, though acknowledging that some dreams are sent by God, censured severely the folly of attributing weight to all; he impressed upon his readers that many dreams are idle and empty, like the wind and the shadow, a delusion to the fool, and a phantom of deceitful hope; just as Artabanus had, long before, said to king Xerxes: “ The visions of dreams are not Divine; they most commonly hover around men respecting things which engaged their thoughts during the day” ; although the superstition of his time is reflected in the legend which he narrated, how he yet was forced to acknowledge the awful sanctity of dreams. Nor has the interest in dreams ceased since that time; they have occupied the pen of many a modern psychologist; they have given rise to some of the most beautiful works, replete with profound thought and shrewd observation; and the peculiar mystery which surrounds those remarkable phenomena, too aerial to permit of the rigid analysis of the philosopher or the man of science, will always exercise an excusable charm over the human mind. (M. M. Kalisch, Ph. D.) Genesis 41:9-13I do remember my faults this day Pharaoh’ s butler; or, The power of memory, association, and conscience I. THE POWER OF MEMORY. “ I do remember.” Memory, a faculty of mind, wonderful, varies in its strength and exercise, accompanied by pains as well as pleasures. The effect depends upon the state of the soul, and on the character of the things remembered, whether good or evil, painful or pleasant (see Job 21:6; Psalms 63:6; Psalms 77:3; Psalms 137:1; Ezekiel 16:61, Ephesians 2:11; Luke 16:25; Revelation 14:13.) Beware. Do some evil deed, commit some wrong against your neighbour or your God; and, try as you will, you cannot quite forget. Memory may slumber for a while, but will some day awake. II. THE POWER OF . “ This day.” Why then? For two years all had seemingly been forgotten. Now chord of association touched: Pharaoh’ s dreams. This power is often appealed to in Scripture. Type, symbol, parable, all recognize, and receive much of their value from association. In the special case before us, behold the hand of God. The great designs of Providence are ripe for execution. Hence the butler is roused to action. It needs but a touch of association, and the long-forgotten promise is recalled. Joseph’ s release immediately follows. III. THE POWER OF . “ My faults.” Mark the power conscience: 1. In exciting a sense of personal blameworthiness. (1) Infidelity. (2) Ingratitude. 2. In exciting a feeling of painful remorse. (1)Shame. (2)Regret. (3)Atonement. (Homilist.)Faults remembered I. WE ARE ALL WITH FAULTS (Ecclesiastes 7:20; Romans 3:12; Psalms 19:12; Psalms 143:2; James 3:2; 1 John 1:8; Romans 3:23). Yet “ did not the chief butler remember Joseph, but forgot him.” It was forgetfulness most inexcusable; it was ingratitude most unkind I But what are our faults? We have offended, not the king of Egypt, but the King of kings, the King of heaven, the Greatest and Best of all beings. We have forgotten, not the son of Jacob, but the Son of God, the Lord of life and glory. II. WE ARE LIABLE TO FORGET OUR FAULTS. 1. The evidence of this. Men have convictions of sin, but they stifle them. 2. The causes of this. (1) Ignorance of the true nature and malignity of sin. (2) Partiality to self, strengthened by the deceitfulness of the heart. (3) The hurry of business. (4) Elevation in worldly circumstances. III. Various circumstances are adapted to REMIND US OF OUR FAULTS. 1. Providential occurrences. Some of these regard ourselves, the affliction of our persons, or our immediate connections. Other providential occurrences regard the condition of those about us: they strike our observation. We witness sometimes She difficulties in which others are involved; we think of what occasioned such difficulties, and are reminded of similar causes in ourselves, which might have produced similar effects. 2. The ministry of God’ s Word. IV. When we are reminded of our faults we should be ready to confess 1 John 1:8-9). What, then, have we to confess to God? What are the faults which “ this day” we remember? We must go to Him with all our faults, with all our follies, and with all the iniquity of our sin. V. Confession of faults should always be attended with REAL . (T. Kidd.)Pharaoh’ s butler There are some truths in this verse which I wish you to understand and remember. I shall name and illustrate five of these. I. THE POWER OF . Joseph’ s request to the butler, and the butler’ s reply. How easily he might have kept his promise I Have you been ungrateful to any one--parents, teachers, Jesus? If so, repent at once. II. THE POWER OF MEMORY. As the bridge spans the river, so the butler’ s memory went back over two years. He saw Joseph in prison and his broken promise. How kind God has been in giving us such a wonderful faculty! Use it well in connection with pure objects, good books, and godly persons. You will then have always excellent and instructive companions. III. THE POWER OF A SINGLE EVENT. What caused the butler to remember Joseph? The king’ s dream. How suggestive often are little things! A book, a portrait, a stone, a shoe. IV. THE POWER OF . The butler began to think about his faults. V. THE POWER OF . The butler interceded with the king for Joseph. This led to Joseph’ s freedom and exaltation. Do not forget this. Act upon it. The good which you may secure for others in this way. (Homiletic Review.)Have you forgotten Him? No single power or faculty of man escaped damage at the Fall: while the affections were polluted, the will was made perverse, the judgment was shifted from its proper balance, and the memory lost much of its power and more of its integrity. Our memories, like ourselves, have done the things which they ought not to have done, and have left undone the things which they ought to have done, and there is no health in them. Among other things, it is not always easy to recollect our faults We have special and particular reasons for not wishing to be too often reminded of them. If, however, the grace of God has entered into a man he will pray that he may remember his faults, and he will ask grace that if he should forget any excellences which he once supposed he had, he may not forget his defects, his sins, his infirmities, and his transgressions, but may have them constantly before him, that he may be humbled by them and led to seek pardon for them and help to overcome them. I. We shall first call your attention to the BUTLER’ S FAULTS, for his faults are ours, only ours are on a larger scale: “ I do remember my faults this day.” His particular fault was that he had forgotten Joseph; that, having promised to remember him when it should be well with him, he had altogether overlooked the circumstances which occurred in the prison, and had been enjoying himself, and leaving his friend to pine in obscurity. 1. Here, then, is the first fault--the butler had forgotten a friend. That is never a thing to be said in a man’ s praise. We ought to write the deeds of friendship as much as possible in marble; and that man is unworthy of esteem who can readily forget favours received. As I never shall forget when, at the foot of the Cross, I saw the interpretation of all my inward griefs; when I looked up and saw the flowing of my Saviour’ s precious blood, and had the great riddle all unriddled. My brethren, what a discovery was that when we learned the secret that we were to be saved not by what we were or were to be, but saved by what Christ had done for us I Happy day I we see Jesus as the cluster crushed until the heart’ s blood flows, and can by faith go in unto the King, with Jesus Christ’ s own precious blood and offer that, just as the butler stood before Pharaoh with the wine-cup in his hand, I bear a cup filled not with my blood, but His blood: not the blood from me as a cluster of the vine of earth, but the blood of Jesus as a cluster of heaven’ s own vintage, pouring out its precious floods to make glad the heart of God and man. 2. Here lies our fault: that we have forgotten all this--not forgotten the fact, but forgotten to love Him who gave us that soul-comforting, heart-cheering interpretation. 3. We have not, however, quite done with the case of the butler and Joseph. The request which Joseph made of the butler was a very natural one. He said, “ Think of me when it is well with thee.” He asked no hard, difficult, exacting favour, but simply, “ Think of me, and speak to Pharaoh.” What the Saviour asks of us, His servants, is most natural and most simple, and quite as much for our good as it is for His glory. Among other things, He has said to all of you who love Him, “ This do in remembrance of Me.” 4. I have stated the butler’ s case, but I shall want to pause a minute or two over this head just to go into the reason of his fault. Why was it that he did not recollect Joseph? There is always a reason for everything, if we do but try to find out. He must have been swayed by one of the three reasons. (1) Perhaps the butler was naturally ungrateful. We do not know, but that may have been the case: he may have been a person who could receive unbounded favours without a due sense of obligation. I trust that is not our case in the fullest and most unmitigated sense, but I am afraid we must all plead guilty in a measure. (2) Perhaps, however, worldly care choked the memory. The chief butler had a great deal to do: he had many under-servants, and, having to wait in a palace, much care was required. He who serves a despot like the king of Egypt must be very particular in his service. It is very possible that the butler was so busy with his work and his gains, and looking after his fellow-servants and all that, that he forgot poor Joseph. Is it not very possible that this may be the case with us? We forget the Lord Jesus to whom we are bound by such ties, because our business is so large, our family so numerous, our cares so pressing, our bills and bonds so urgent, and even because perhaps our gains are so large. (3) I am half ashamed to have to say one thing more. I am afraid that the butler forgot Joseph out of pride; because he had grown such a great man, and Joseph was in prison. I do not suppose that this operates with many of you, but I have known it with some professed believers. When they were little in Israel, when they first professed to have found peace, oh how they acknowledged Jesus! But they got on in the world and prospered, and then they could not worship among those poor people who were good enough for them once--they now drive to a more fashionable place of worship, where the Lord Jesus is seldom heard of. They feel themselves bound to get into a higher class of society, as they call it, and the poor despised cause of Jesus is beneath them, forgetting, as they foolishly do, that the day will come when Christ’ s cause shall be uppermost; when the world shall go down and the faithful followers of the Lord Jesus shall ‘ be peers and princes even in this world, and reign with Him; He being King of kings and Lord of lords, and they sitting upon His throne and sharing in His royal dignity. I hope none of you have forgotten Christ because of that. II. The second point is this--WHAT BROUGHT THE FAULT TO THE BUTLER’ S MIND? The same circumstances which surround us this morning 1. First, he met with a person in the same condition as that in which he once was. King Pharaoh had dreamed a dream, and wished for an interpretation. Joseph could interpret; and the butler remembered his fault. Brothers and sisters in Christ, there are those in the world who are in the same state of mind as you were once in. They once loved sin and hated God, and were strangers and aliens from the commonwealth of Israel; but in some of them there has been the mysterious working of the Holy Spirit, and they have dreamed a dream. They are awakened, although not yet enlightened. Salvation is a riddle to them at present, and they want the interpretation. Do you not remember how the gospel was blessed to you? Do you not desire to send it to others? If you cannot preach yourself, will you not help me in my life-work of training others to preach Jesus? 2. The next thing that recalled the butler’ s thought was this: he saw that many means had been used to interpret Pharaoh’ s dream, but they had all failed. We read that Pharaoh sent for his wise men, but they could not interpret his dream. You are in a like case. Do not you feel a want, if you cannot go and preach yourselves, to help others to do so? 3. Then, again, if the butler could have known it, he had other motives for remembering Joseph. It was through Joseph that the whole land of Egypt was blessed. Joseph comes out of prison, and interprets the dream which God had given to the head of the state, and that interpretation preserved all Egypt, yea, and all other nations during seven years of dearth. Only Joseph could do it. Oh, brethren, you know that it is only Jesus who is the balm of Gilead, for the wounds of this poor dying world. You know that there is nothing which can bless our land, and all other lands, like the Cross of Jesus Christ. 4. Once more, surely the butler would have remembered Joseph had he known to what an exaltation Joseph would be brought. Think of the splendour which yet wilt surround our Lord Jesus I He shall come, beloved, He shall come in the chariots of salvation. The day draweth nigh when all things shall be put under Him. Kings shall yield their crowns to His superior sway, and whole sheaves of sceptres, plucked from tyrants’ hands, shall be gathered beneath His arm. You by testifying of Him are promoting the extension of His kingdom, and doing the best that in you lies to gather together the scattered who are to be the jewels of His crown. III. In the “ last place, I have some few things to say by way of OF THE BUTLER’ S . It is a pity he forgot Joseph, but it is a great blessing that he did not always forget him. It is a sad thing that you and I should have done so little; it is a mercy that there is time left for us to do more. 1. I like the butler’ s remembrance, first of all, because it was very humbling to him. 2. I commend his remembrance for another thing, namely, that it was so personal. “ I do remember my faults this day.” What capital memories we have for treasuring up other people’ s faults, for once let us keep to ourselves. Let the confession begin with the minister. “ I do remember my faults this day.” 3. The best part of it, perhaps, was the practical nature of the confession. The moment he remembered his fault, he redressed it as far as he could, Now, dear friends, if you recollect your fault to the Lord Jesus, may you have grace not to fall into it again! If you have not spoken for Him, speak to-day. If you have not given to His cause, give now I If you have not devoted yourselves as you ought to have done to the promotion of His kingdom, do it now. (C. H. Spurgeon.)Confession of sin difficult Many years ago, a minister put up for the night with a man who was supposed to possess but little of what people call “ common sense.” Just as he was about to retire for rest, the man said: “ Tell me, sir, what three words in the English language it is the most difficult to pronounce?” “ I don’ t know that I can,” was the reply. “ Well,” said the man, “ I’ ll give you till to-morrow morning to answer me.” The minister thought no more of the question till it was proposed to him again in the morning, when he carelessly said he had not thought of it. “ Then,” said the man, “ I will tell you. They are--I am wrong.” Genesis 41:14-16 Then Pharaoh sent and called Joseph Joseph summoned into Pharaoh’ s presence I. HIS LONG WAITING FOR NOTICE AND . The religious mind will see in this the wisdom of God. 1. In regard to the education of character. 2. In its adaptation to the circumstances of the individual. 3. In its elevation above all human infirmities. II. THE HAND OF GOD IN IT. It was wisely ordered that Joseph should be under no obligation to Pharaoh for his deliverance. It is for his own sake that Pharaoh sends for Joseph. The chief butler was suffered to forget his friend, the prophet of his deliverance, and was forced to remember him only by circumstances. To neither of them was Joseph indebted. Thus it was God’ s design that the chosen family should be under obligations to none. Their calling was to impart blessings to mankind, and not to receive. III. HIS PIETY THE . 1. His simplicity of character. He makes no long speech. He does not use the opportunity to glorify himself, or to plead for liberty and reward. His manner was dignified and respectful, yet marked by great openness and simplicity of character. Joseph is the same in the palace or in the prison. 2. His humility. He indulged in no spirit of boasting, though this compliment from the king would have tempted weaker men to be vain and proud (Genesis 41:15). Joseph never forgot his character as a witness for God. 3. His calmness. He was conscious of God’ s presence and of his own integrity, so he could afford to be calm before the rulers of this world. 4. His kindly consideration for others. Pharaoh might have reason for the worst fears when he heard of the interpretation of the baker’ s dream. Though a king he was not exempt from the common evils of human nature; nor from death--the chief calamity. But Joseph hastens to remove all fear of an unfavourable interpretation from his mind, by assuring him that the future had in it nothing but what would make for the peace of Pharaoh. (T. H.Leale.)The turning-point in Joseph’ s career It is a very difficult thing to let patience have her perfect work. Who has not felt again and again the truth of the proverb, Hope deferred maketh the heart sick? I. This sickness would, no doubt, again and again be felt by Joseph, when his patience was so long and so severely tried. II. Look now at the means by which the deliverance of Joseph was brought about. III. The perplexity of Pharaoh would only be increased by the inability of his wise men to resolve his doubts. IV. Look now at Joseph’ s introduction to Pharaoh. V. See now what Joseph did, after interpreting Pharaoh’ s dream. He did not stop there. He suggested the practical use to be made of the Divine revelation which was now granted. (C. Overton.)The prime minister I. OBSERVE JOSEPH’ S SUDDEN . 1. The elevation was unanimous. The imprisoned Hebrew had surprised king and statesmen with his high and noble qualities. By subtle methods God moved their hearts, and in a short hour Joseph was raised from prison to the highest pinnacle of power. 2. His main recommendation was spiritual Pharaoh recognized him at once as a man in whom dwelt the Spirit of God. The power of the Spirit is available for any emergency. 3. He was entrusted with supreme authority. Such was the high estimate of Joseph, created in all minds, that they felt he was worthy of the largest trust. They could trust him as they trusted the law of gravitation. A Christian will never abuse his power. Now, Joseph’ s early dreams begin to be realized. II. MARK HIS EMINENT . 1. It was transparent with honesty. Looking down into the clear waters of an Italian lake at night, you may see every star of heaven faithfully reflected; so, looking into Joseph’ s character, every grace and virtue of heaven seemed there to shine. His mind was the mirror of an honest purpose. 2. It was a character marked by energy. Indolence, so common among Orientals, found no place in him. Soon as duty was discovered, it was discharged. 3. He was as religious in prosperity as in adversity. This is solid worth; this is rare piety. That tree is well-rooted which, can bear the scorching heat of summer, as well as the cold blast of a winter’ s storm; so that man’ s soul is well-rooted in God who is as prayerful in a mansion as he was in a prison. When children were born in Joseph’ s house the God of his fathers was not forgotten. III. HIS POLICY. 1. Joseph was a great economist. In His administration God is a great economist, and Joseph followed God. Our spiritual riches should supply the lack in others. 2. Joseph was a man of order. Nothing was left at haphazard. In an enterprise so vast order was essential to success. 3. Joseph’ s policy turned disaster into blessings. In Potiphar’ s house, and in the State prison, Joseph had been learning daily the kind of administration prevalent in Egypt. His vigorous mind detected its weak points. He saw how easily discontent and sedition might arise; he saw where corruption and misrule crept in. And now he found an opportunity for applying a remedy. As the Prime Minister for Pharaoh, he made the sceptre of the king everywhere more powerful. (J. Dickerson Davies, M. A.)Great changes in life There are great changes in life. Some of our lives amount to a succession of rapid changes; and it takes a man of some moral nerve and stamina to stand the violent alternations of fortune. Some men cannot bear promotion. It is dangerous to send little boats far out into the sea. Some men are clever, sharp, natty, precise, wonderfully well informed, newspaper fed and fattened, and yet, if you were to increase their wages just a pound a week, they would lose their heads. That is a most marvellous thing, and yet nobody ever thought he would lose his head with such an increase of fortune. But it is a simple fact, that some men could not bear to step out of a dungeon into a palace: it would kill them. What helps a man to bear these changes of fortune, whether they be down or up? God-He can give a man gracefulness of mien when he has to walk down, and God can give him enhanced princely dignity when he has to walk up; a right moral condition, a right state of heart, the power of putting a proper valuation upon prisons and palaces, gold and dross. Nothing but such moral rectitude can give a man security amidst all the changes of fortune or position in life. His information will not do it; his genius will not do it. Nothing will do it but a Divine state of heart. It is beautiful to talk to a man who has such a state of heart, when great changes and wonderful surprises come upon him--when Pharaohs send for him in haste. It is always a good and stimulating thing to talk to a great man, a great nature, a man that has some completeness about him. It must be always a very ticklish, delicate, and unpleasant thing to talk to snobs and shams and well-tailored mushrooms; but a noble thing to talk to a noble man, who knows what prison life is, who knows what hardness of life is, and that has some notion of how to behave himself even when the greatest personages require his attendance. Few men could have borne this change. None of us can bear the great changes of life with calmness, fortitude, dignity, except we be rightly established in things that are Divine and everlasting. (J. Parker, D. D.) Genesis 41:17-32 Behold there come seven years of great plenty Joseph as a prophet In interpreting Pharaoh’ s dream, Joseph shows himself a true prophet of the Lord. He has all the marks of those who are called to reveal the Divine mind to man. I. . The true prophet has no fear of man. He speaks the word which God hath given him, regardless of consequences He is ready to reprove even kings--to utter truths, however unwelcome. It required some courage to enter upon the perilous task of announcing to this Egyptian despot famine of seven years. But Joseph had all the boldness of a man who felt that he was inspired by God. II. . Joseph spoke out at once, without any hesitation. There was no shuffling to gain time; no muttering--no incantations, after the manner of heathen oracles and prophets. This simple and clear directness is the special characteristic of Holy Scriptures; and by which they are distinguished from the literature of the world, which upon the deepest and most concerning questions never reaches a stable conclusion. III. . Joseph’ s interpretation was throughout explicit and clear. There are no signs of doubt or misgiving. This Divine certainty is the common mark of all God’ s prophets. (T. H. Leale.) Genesis 41:33-36 Let them gather all the food of those good years that come, and lay up corn Joseph as the adviser of Pharaoh I. HIS OF MIND. Equal to the situation. II. THE AND OF HIS NATURE. III. HIS SELF-COMMAND. IV. HIS GOOD SENSE. (T. H. Leale.)Providence for the future 1. His wisdom and prudential sagacity in counsel. The interpretation of Pharaoh’ s dreams was from God. Joseph knew it to be so. He had, therefore, the most assured and unshaken confidence of the correspondence of the coming facts with the Divine pre-intimation; and in this confidence he tenders his advice to the king, in the prospect of what was before him, without hesitation. The word of the God of truth is always sure. The counsel of Joseph was obviously wise and excellent. Like many similar counsels, it commends itself, when suggested, to instant approbation, while yet to many minds it might not at once occur. How very difficult it is, both in public and in private life, to get men to judge and to act with single-eyed simplicity, according to the real merits of measures, when these measures happen not to be their own! If they chance to originate with political opponents--or, in more private life, with those who are not in the number of their friends--how difficult it is to get them treated with fairness! Another important practical lesson is suggested by the counsel of Joseph: the general lesson of providence for the future. This is a duty incumbent on all. It is virtuous prudence; the “ prudence which forseeth the evil and hideth itself.” The remark has a special bearing on the labouring classes of the community. This laying up for the time of scarcity bore a close resemblance to the principle of friendly societies and provident or savings banks. There is such perpetual alteration and exchange of conditions, that no man can say with certainty to-day what his own circumstances, or those of any other person, may be to-morrow. 1. There may, surely, be providence, without over-anxiety. 2. But surely there may be providence, without covetousness. 3. The duty of providence, then, must not be an excuse for refusing the claims of benevolence. There may be scriptural providence, without cold-hearted and close-handed selfishness. (R. Wardlaw, M. A.)Providence and forethought “ Lay not up for yourselves treasures on earth,” says our Lord, “ where moth and rust do corrupt, and where thieves break through and steal.” But this rule is not intended to prohibit us from providing in the time of plenty for a time of scarcity, as far as it can be done without neglecting the necessary duties of charity and piety, according to our circumstances. The poor ought not to want what their present necessities demand; but a provident care, in public governors, to guard against the mischiefs of famine, is requisite, chiefly for the sake of the lower ranks in society. If the superfluous produce of the earth had been given to the poor in the years of plenty, they must have been starved in the time of famine. No liberality to the poor ever deserved greater praise than Joseph’ s care to secure needful supplies both to the poor and rich. It was well ordered ‘ by the providence of God, for the safety of the people, that the years of famine were preceded by the years of plenty. If the seven years of famine had come before the years of plenty, few men would have been left to enjoy them. But from the years of plenty a sufficiency could be reserved to maintain life with comfort in the years of famine. (G. Lawson, D. D.)Lessons 1. Seek from above wisdom and prudence for the discreet guidance of all your own affairs, and of those of others still more especially, when they are entrusted to your management. “ The Lord giveth wisdom.” 2. Be thankful for the blessings of plenty and of freedom, in the measure in which providence has, in this favoured land, seen meet to bestow them. 3. The marvellous and lamentable difference between the manner in which mankind in general are affected by what relates to the life of the body and what relates to the life of the soul--to temporal and to eternal interests. Oh, how much in earnest about “ the life that now is” --and about the means of its sustenance and prolongation, though it can last at the longest but for a few years, and, even in the midst of the abundance of all that is fitted to support it, may not last a few days. (R. Wardlaw, D. D,)Storing harvests against famine years Mr. Scarlett Campbell has contributed some information concerning the mastery of famine conditions in Bohemia in the years 1770-71, which may illustrate the plan which Joseph recommended to the King of Egypt. In those years the Bohemian harvests totally failed, and over a million human beings died of hunger. In order to prevent such a catastrophe in the future, a law was made, obliging every commune to keep a large store of corn, each landowner being obliged to contribute a certain quantity; in times of scarcity he could borrow corn from the public granary, but had to pay it back after the ensuing harvest. This system was kept in force till within a few years ago, but, owing to the introduction of roads and railways, it is no longer necessary. (Things not Generally Known.) Genesis 41:37-45 Pharaoh said unto his servants: Can we find such a one as this is, a man in whom the Spirit of God is?--Pharaoh and Joseph In examining this narrative we find a most remarkable parallel in the relations of Joseph and Pharaoh to the relations of Christ and the sinner. I. Following this line of thought, then, we notice PHARAOH AS THE MAN OF THE WORLD HIS NEED. Not one is there but sees that his resources are sure to vanish at some future day and leave him poverty-stricken and famine-pinched. What were the millions of Vanderbilt as he lay in the agonies of an apoplectic stroke? The day is coming when the man of largest wealth, of greatest intellect, of supremest power, shall be like a great steamer adrift in mid-ocean with its shaft broken, rolling in the trough of the sea and signalling for help. II. Under such circumstances EVERY MAN DESIRES TO PUT HIS IN SOME ONE WHOSE FIT HIM TO GIVE HELP, 1. Joseph was a man in whom was the Spirit of God. Joseph was remarkably free from selfishness: he was not plotting for his own advancement. He was pure, controlled by the Spirit. 2. Joseph was a man who was discreet and wise. 3. Now, to trace our parallel, the qualities which distinguished Joseph are pre-eminently those which make Christ the one above all others to whom men turn for help. His character is beyond reproach. The Spirit of God is in him. He impresses the world with his purity, his unselfishness, his sinlessness, his inspiration. He is manifestly the messenger of God to men. He knows just what to do in the awful emergency in which we are placed. He inspires confidence in his wisdom as never has another. III. Following the parallel, notice THE SUPREME WHICH PHARAOH GAVE TO JOSEPH. Our relation to Christ is not one of abject dependence; it is not slavish; it is more like that of Pharaoh to Joseph: one of dignity, of co-operation. We yield to Christ because He has a right to be supreme; because He can do for us what we cannot do for ourselves. We do not lose our individuals. We do not yield the dignity of the individual choice. Sometimes children travel by express. They are labelled with a suitable tag; are cared for, fed, and sent along as merchandize would be; have no care, or responsibility, or duty. Not so do we pass on through life to heaven. There are those, indeed, who think that, having been once properly labelled by church membership, they have nothing further to do, but that the church or the clergy will assume all responsibility and guarantee them heaven. But such is not the gospel scheme. With our own clear understanding and deliberate decision, we step on board the gospel train and trust our Conductor. He knows best. He tells us what to do, and we intelligently and gladly do it. IV. Another parallel is found in THE OF JOSEPH. (A. P. Foster, D. D.)Joseph, the wise ruler I. THE IN A WISE RULER. 1. Natural ability. 2. The ability to bear up under troubles. 3. Inspired wisdom. II. THE OF JOSEPH’ S . 1. It was characterized by a wise economy. 2. It was characterized by a wise method. Frugality was to be enforced by lawful means. The amount received as taxes and purchased at a fair price, was not to be given away, but must be sold again. The nation must protect itself against the free expenditures of its citizens. The government, notwithstanding its despotism, was made the servant of the people. And Joseph and his officers, scattered over all the empire, outgeneraled all the ignorance of the realm. For this he was as truly inspired as ever was Isaiah. (D. O. Mears.)Pharaoh accepts Joseph’ s advice In which he shows-- I. HIS WISDOM AND . 1. In acting upon the best advice he had. 2. In choosing a fit man for the crisis. 3. In removing all social disabilities from this foreigner. New name. Marriage with daughter of priest of Ori. II. HIS PIETY. (T. H. Leale.)Joseph’ s exaltation I. EXALTED FROM BONDAGE. 1. A true basis of merit (Genesis 41:38; see Numbers 27:18; Da Acts 6:5; Acts 11:24). 2. A natural fruit of godliness (Genesis 41:39; see John 14:26; Acts 1 John 2:20). 3. A grand field of usefulness (Genesis 41:40; see 2 Samuel 23:3; Psalms 105:21; Matthew 25:21; Acts 7:10). 1. “ Can we find such a one as this?” (1) High qualifications needed; (2) High qualifications found. 2. “ God hath showed thee all this.” (1) A Divine Teacher; (2) A Susceptible pupil; (3) A blessed result. 3. “ Only in the throne will I be greater than thou.” (1) Extensive jurisdiction allotted. (2) Supreme jurisdiction reserved. (a) Joseph’ s sway (b) Pharaoh’ s reservation II. WITH . 1. The royal ring (Genesis 41:42; see Esther 3:10; Esther 8:2; Luke 4:22). 2. The royal robe (Genesis 41:42; see 1 Chronicles 15:27; Esther 8:15; Ezekiel 16:10; Revelation 19:14. 3. The royal rule (verse 44). 1. “ Ring, . . . vestures,. . . chain chariot.” (1) Symbols of royalty; (2) Symbols of honour; (3) Symbols of authority. 2. “ He set him over all the land of Egypt.” (1) To rule it; (2) To save it (a) To gather in its plenty; (b) To support it in its poverty. 3. “ I am Pharaoh.” (1) Sovereignty recognized; (2) Sovereignty asserted; 3. Sovereignty delegated. III. RULING WITH WISDOM. 1. Planning the work (verse 45). 2. Gathering the food (verse 48). 3. Providing for emergency. (American Sunday School Times.)From prison to palace I. Joseph’ s elevation is A OF THE GREAT OF WHICH RUNS THROUGH THE WHOLE OLD . We may almost take this history as a type of the ideal history of the good man as set forth there, and as a shadowy anticipation, therefore, at once of the fortunes of Israel as a nation, and of his course who is the realized ideal of the Old Testament righteous man, and of Israel. A late psalm (Psalms 105:1-45) gives the key-note when it says “ Until the time that his word came: the word of the Lord tried him.” No man’ s freedom is interfered with, and yet all is carried out according to the plan in the mind of the great Architect. Thus God builds in silence, using even sins and follies. “ I girded thee, though thou hast not known Me.” Not less clearly do we learn the uses of adversity, and see the law working which leads men into the pit, that they may there learn lessons which shall serve them on the heights, and that their lives may be manifestly ordered by God. The steel out of which God forges His polished shafts has to be “ Heated hot with hopes and fears, And plunged in baths of hissing tears, And battered with the shocks of doom,” before it is ready for His service. So, in the apparent remoteness and real presence of God’ s guiding hand in the moulding of the separate deeds into a whole, in the leading of His servant through suffering to authority, and making the sorrow, like emery-paper, the occasion of bringing out a finer polish, this history embodies God’ s law of dealing with men. II. This history points the lesson THAT THE BEST WAY TO BE FIT FOR, AND SO TO GET INTO, A WIDER SPHERE, IS TO FILL A AS WELL AS WE CAN. Joseph served his apprenticeship to governing a nation in governing Potiphar’ s house and the prison. The capacities tested and strengthened on the lower level are promoted to the higher. With many exceptions, no doubt, where pretenders are taken to be adepts, and modest merit is overlooked, still, on the whole, this is the law by which position and influence are allotted. The tools do, on the average, come to the hand that can use them. III. We may learn, too, THAT THE MEANING OF IS SERVICE. Foolish ambition looks up and covets the outside trappings; a true man thinks of duty, not of show, and finds that every crown is a crown of thorns, and that place and influence only mean heavy responsibility and endless work, mostly repaid with thanklessness. IV. This story teaches us, too, THE PLACE OF IN COMMON LIFE. It is possible to keep up unbroken communion with God amid the roar of the busy street, as in the inmost corner of his secret place. The communion which expresses itself in the continual reference of all common actions to his will, and is fed by constant realizing of his help; and by lowly dependence on him for strength to do the prosaic tasks of business or statesmanship, is as real as that which gazes in absorbed contemplation on his beauty. True, the former will never be realized unless there is much of the latter. Joseph would not have been able to hold by God, when he was busy in the storehouses, if he had not held much intercourse with him in the blessed quiet of the prison. (A. Maclaren, D. D.)Joseph’ s promotion in Egypt I. IT WAS II. A WHICH DID NOT DESTROY THE MAN. III. A FOR WHICH HE HAD BEEN TRAINED. IV. A HIGHLY TO OTHERS. (Homilist.)Joseph, the wise ruler I. JOSEPH’ S . II. JOSEPH’ S WISE . 1. The trust now committed to Joseph was vast in its responsibility. 2. The manner in which he met the responsibility, and performed his official duty, proves him to have been as well qualified in mental ability as he was in moral character. (1) He gave personal attention to his duty. (2) He wisely prepared, during the years of plenty, for the years of want. III. JOSEPH’ S OF GOD IN HIS HOME-LIFE. Seen in names of sons. Lessons: 1. If children of God, we should learn from Joseph’ s promotion not to be discouraged under any circumstances. 2. The personal attention of Joseph to his onerous and important duty, and his wisdom in organising his work, contain very wholesome and timely lessons for the young men of to-day. 3. Joseph’ s recognition of God in his home, in the very flush of abundant prosperity and honour, not only reveals the beautiful symmetry of his character, but proves that neither positions of honour, nor the accumulation of wealth, need dim the light of piety or interrupt our relations with God. (D. G. Hughes, M. A.)Pharaoh’ s prime minister I. PHARAOH’ S DREAMS. II. JOSEPH’ S ADVICE. 1. He informs Pharaoh that the dreams were (1) A warning; (2) A benevolent warning. 2. He advises the king (1)to choose a discreet man to undertake the special management of the measures which must be taken in view of the threatened period of “ scarcity” ; (2) To make provision for one-fifth part o the land to be “ taken up” (i.e., handed over to the king for “ governmental” use); (3) To store up the produce of the plentiful years that it might be in readiness for the coming time of dearth. III. JOSEPH’ S . Lessons: 1. Patience of hope. 2. Assurance of hope. We may always--we should always--look forward confidently to the fulfilment of God’ s promises which “ exceed all that we can desire.” (W. S. Smith, B. D.)Joseph’ s exaltation I. THE . Forgotten by man, but remembered by God. While the butler was forgetting, God was thinking about Joseph, and so ordering events that even the forgetful butler should be presently of use. II. THE MONARCH. Even king’ s have their troubles. It is often true that uneasy lies the head that wears the crown. Joseph in prison, and Daniel in the lion’ s den, more to be envied than Pharaoh and Dairus. Pharaoh’ s visions. Both different in machinery, but evidently the same in meaning. The great magicians, &c., summoned. Their wisdom is perfect folly. They knew not the mind of God. Could not explain visions that came from a Deity they did not serve. III. THE EXALTED CAPTIVE. Joseph’ s advice sounds wise and prudent in the ears of Pharaoh. Learn: 1. To remember those who have benefited us. 2. Jesus the great deliverer of the prisoner. 3. Let us prepare to enter the presence of the great King. 4. There is a palace in heaven for all who love, serve, and trust God. (J. C. Gray.)Governor of Egypt The position given to Joseph in the Egyptian Empire was one seldom attained by foreigners, however distinguished. Still, an old papyrus relating to the story of Saneha tells of a similar exception. Joseph, as first officer under the king, was “ Tare,” chief of the entire administration. It is probable that he bore the title so often found on the Egyptian monuments, where the rank claimed by this dignitary is “ the leader of the Lords of South and North; the second after the king in the vestibule of the palace.” The position of tare was usually bestowed on a chief priest, hereditary prince, or even on one of the sons of the reigning monarch, and was eagerly sought after as long as it existed. The duties and powers of the office varied during different dynasties. In the so-called Old Empire (beginning about 2800 B.C.), as well as the Middle Empire (beginning about 2100 B.C.), and during the New Empire (beginning about 1530 B.C.), the tare-or governor, as we may call him--was also at the head of the department of justice, holding the office of supreme judge. Imitating their sublime pattern, Thor, the god of wisdom, who was believed to be the governor under the sun-god Ra, as they were under the Pharaoh, these earthly lords ruled “ with wisdom and mild heart.” “ They gave laws, promoted subordinates, set up boundary stones, and settled the disputes of their officers They made all people walk in their light, satisfied the whole land, proved themselves men of probity in both countries, and witnesses as true as the god Thor.” Indeed, the respect felt for these governors and supreme judges of the Pharaoh’ s was so great that the blessing, “ life, health, and happiness,” usually uttered by the Egyptians in connection with the royal and princely names, was often added to the name of the governor. No one was allowed to address the governor directly, but was permitted to speak or to lay a letter before him. During the middle Empire, the unity of the state was weakened, and a number of smaller states were organized under the control of independent monarchs. “ The governor under the god Horus” took this opportunity to extend his authority, and frequently held what formally had but occasionally been allowed, the office of lord-high treasurer, and sometimes in addition, what became the rule under the New Empire, the office of commander of the royal chief town. As treasurer, the governor was often described on the monuments as “ principal of the silver magazine,” or “ chief of the corn-houses” --titles which describe two most important positions From what we can learn from the record in Genesis, we may believe that Joseph united in himself the three offices of governor, supreme judge, and the lord-high treasurer. Soon after his investiture, Joseph rode publicly in the second royal chariot (Genesis 41:43), that the people might see him and show their respect. He doubtless wore all the insignia of his high position: rich garments, the golden chain, ring, and sceptre, and ostrich feather, so frequently represented on the monuments. How such a pageant appeared as that in which he was now the central figure, is well illustrated by an old Egyptian picture in the tomb of Mry-Ra at Tell el Amarna. This picture represents King Chueneten paying a visit to his god Ra. His majesty reclines in an elegant chariot drawn by richly comparisoned horses. Two heralds run before him swinging wands, to make a way through the curious crowds which press on to see the monarch. To the right and left, servants can be seen, scarcely able to keep up with the fiery stallions. The royal personage himself is attended on each side by his body-guard, with their standards, behind whom, in carriages, ride high officials, in richly coloured dresses. Directly behind the king’ s chariot rides the queen, and after her the little princesses, two together in one chariot. The elder governs the horses, which are decked with beautiful tufts of feathers, while the younger clings lovingly to her sister. Six court chariots filled with ladies, and as many more on each side occupied by chamberlains, close the procession. On the right and left of the entire party, servants swing their staffs. (Prof. Hilprecht.)The secret of Joseph’ s elevation The way of preferment is never permanently closed against any man. If one does not--as the phrase is--get on in life, it is not his circumstances but himself that is to blame. Occasionally, indeed, there may come reverses of fortune for which he cannot be held responsible, but the man who is always out at elbows and unfortunate must have something amiss in himself. Either he has not fitted himself to take advantage of his opportunities, or there is a leak somewhere in his character, through which his energies and abilities are drained off into useless or expensive directions. In the England of to-day, and especially in these United States, no man needs be for ever a hewer of wood era drawer of water; and though sudden elevations like this of Joseph are not common in these days, yet there are men continually appearing among us who have come up from obscurity as great of Joseph’ s to a position just as exalted as that which he ultimately reached. Both of our martyr-presidents may be referred to as cases in point. Let young men, therefore, be encouraged. Do not sink into despair; do not imagine that the world is in league against you; but “ learn to labour and to wait.” Two things especially you ought to bear in mind: first, that the true way to rise to a higher position is to fill well the lower which you already occupy. To borrow here from Thomas Binney: “ Remember that to do as well as ever you can what happens to be the only thing within your power to do, is the best and surest preparation for higher service. Should things go against you, never give way to debilitating depression, but be hopeful, brave, courageous, careful not to waste in vain and unavailing regret the power you will need for endurance and endeavour. Learn well your business, whatever it be; make the best of every opportunity for acquiring any sort of knowledge that may enlarge your acquaintance with the business in general, and enable you to take advantage of any offer or opening that may come.” Then, again, take note that piety is no hindrance to the right sort of success. Joseph did not hide his allegiance to God or his faith in God, and these even commended him to Pharaoh. So there are many heads of great establishments or corporations in the world who, though they care nothing for religion themselves, would prefer that their trusted servants should be godly men. Sometimes, no doubt, inflexible adherence to the right and the true may cost a man his place, even as here resistance to temptation sent Joseph for awhile to prison; but in the end I do not think that any man ever lost by his religion, provided his religion was the real thing, and not a make-believe. It may lengthen the road a little; it may add to the difficulties of the journey; it may take him through some very dark passages, but it will lead him generally at last to honour and influence; for “ godliness is profitable unto all things, having the promise of the life that now is and of that which is to come.” But there is a success higher and better than that of outward position and wealth, and even when riches are not gained that is always attainable. You cannot all become millionaires, or merchant princes, or political leaders, or governors of states, or presidents of the Republic--that is an impossibility; but you can all be good and noble men, if you will. (W. M. Taylor, D. D.)Joseph’ s qualification for ruling Joseph was inspired in the highest and truest sense. Not only was he spiritually gifted to rule the nation, but he had also that higher gift which enabled him to refer the lower gift to God. Now there are three things required to fit a man to rule: intellectual power, a sense of dependence upon God, and unselfishness. All these were combined in Joseph; we are told that there “ was none so discreet and wise as he.” In the interpretation that he gave to Pharaoh’ s dreams we see how he referred all to God; his unselfishness we see in his forgiveness of his brethren. Without these qualities there can be no real rule; for it is these which make up saintliness, and saintliness alone fits a man to rule perfectly. But saintliness in the sense we use it must take in intellectual power. For mere spiritual goodness alone does not make a good ruler. Eli was a good man, he had the two latter qualities which go to make up a ruler; but he was wanting in the first, he was a weak man, and this it was which caused such troubles to his country. But it is a mistake still greater to suppose that intellectual power alone qualifies for rule. There must also be moral goodness and unselfishness. These are the qualities which clarify the intellect and purify the character. (F. W. Robertson, M. A.)High endowments qualify for respect Does any man appear plainly to have the Spirit of Cod enlightening his mind and sanctifying his heart? He is entitled to our warm regard as a member of that body of which Christ is the Head. Is a man furnished by the Spirit of God with endowments that eminently qualify him for service to his fellow-men, whether in the Church or State? He is entitled to a degree of respect proportioned to the gifts which he hath received. Office-bearers in the Church are to be chosen out of those whom the Spirit of God hath qualified for public usefulness. No man is called to fill any office in the house of God for which he is not fitted by the Divine Spirit. And none are fit to serve their generation by public offices in the state, unless the Spirit of God has adorned them with endowments suited to the stations which they are called to occupy. Although Cyrus was a heathen, he received from the Spirit of God those extraordinary qualifications by which he was enabled to accomplish the subversion of Babylon, that he might let go God’ s captives and build His temple. That great prince was the Lord’ s anointed at a time when he did not know the Lord (Isaiah 45:1; Isaiah 45:5). “ Can we find such a man as this, aman in whom the Spirit of God is?” What had Joseph that he had not received? There was none like him in the land, because the Spirit of God had communicated to him an uncommon measure of wisdom. (G. Lawson, D. D.)Ability discovered In 1831 there was a musical society in Milan which was preparing to bring out Haydn’ s “ Creation,” when all of a sudden the maestro in charge took fright at the difficulty of his task, and laid down his baton. One Massini, a singing teacher, who was to direct the choral part, said to the committee, “ I know but one man here who can help us out of our plight.” “ Who is he?” said Count Borromeo, the president. “ His name is Verdi, and he reads the most puzzling scores at sight,” was Massini’ s answer. “ Well,” said the count, “ send for him.” Massini obeyed, and Verdi soon made his appearance. He was handed the score of “ The Creation,” and he undertook to direct the performance. Rehearsals commenced, and the final rendering of the oratorio was set down as most creditable to all concerned. From that time Verdi’ s reputation was assured. (One Thousand New lllustrations.)Leaders of men The greatest part of men live by faith in powerful men. A small number of individuals lead the human race. (Vinet.)Egyptian-fine linen It is generally supposed that the “ fine linen” of Scripture must have been very coarse in comparison with that now produced from our looms. There is, however, no sufficient ground for such a supposition. Sir Gardener Wilkinson says: “ The fine texture of the Egyptian linen is fully proved by its transparency, as represented in the paintings (where the lines of the body are often seen through the drapery), and by the statements of ancient writers, sacred as well as profane; and by the wonderful texture of a piece found near Memphis, part of which is in my possession. In general quality it is equal to the finest now made; and, for the evenness of the threads, without knot or break, it is far superior to any modern manufacture. It has in the inch 540 threads, or 270 double threads in the warp, and 110 in the woof. Pliny mentions four kinds of linen particularly noted in Egypt--the Tanitic, the Pelusiac, the Butiric, and the Tentyritic; and the same fineness of texture was extended to the nets of Egypt, which were so delicate that they could pass through a man’ s ring, and a single person could carry a sufficient number of them to surround a whole wood. (Things Not Generally Known.) Genesis 41:45 Pharaoh called Joseph’ s name Zaphnath-paaneah Joseph’ s new name Besides other marks of honour, Joseph received a new name from the king--analogous to those which Daniel and his friends received, in a later age, from Nebuchadnezzar, and having some special appropriateness to the work which be was to perform. Different explanations have been given of its meaning. Some, like those who drew up the marginal readings of our Bible, understand by it “ a revealer of secrets,” but others, viewing the term as really an Egyptian word in Hebrew letters, have put it back again into its Egyptian form, getting, according to Brugsch, the meaning, “ the governor of the abode of him who lives” ; or, according to Canon Cooke, whose dissertation in the “ Speaker’ s Commentary” on the Egyptian words in the Pentateuch is of very great value, “ the food of life,” or “ the food of the living.” I am, of course, incompetent to judge between these scholars, but I wish you to note, as a mark of the age of this history, that we have here imbedded in the Hebrew text Egyptian words in Hebrew letters, to which, in this ]ate day, our Egyptologists, who have learned the language from the inscriptions on the monuments, are able to give very definite and intelligible translations--a fact which scarcely comports with the notion now so popular with some, that this book is only a production of a very late date, composed, perhaps, eight hundred years after the events. But similar conformation of the age of this record may be found in the description of Joseph’ s investiture with office as compared with the representation of such ceremonies found upon the monuments. (W. M. Taylor, D. D.)Joseph’ s adoption of Egyptian manners A question may arise in reference to the complete adoption by Joseph of Egyptian manners. His name is changed. According to the high authority of Brugsch, his new name means “ governor of the district of the dwelling-place of the living one,” and thus includes as one of its elements the name of an Egyptian god, Ankh, worshipped at Pithom. Other Egyptian scholars, however, render it “ storehouse of the house of life.” But, in any case, the Egyptian name implies a complete identification with Egypt. His marriage to the daughter of a priest may not have involved adoption into the sacerdotal caste, nor participation in idolatrous worship, but is another mark, at least, of naturalization. It is difficult to recognize a son of Abraham in Pharaoh’ s minister; and his action sounds unpleasantly like that of the unworthy Englishmen whom one hears of in the Turkish service, with “ pasha” at their names. But we may easily exaggerate the extent of Joseph’ s assimilation, and overrate the sharpness of the separation between that generation of the sons of the promise and the rest of the world. The Pharaoh with whom Joseph had to do was not a full-blooded Egyptian; and his predecessors, at all events, were not orthodox worshippers, according to Egyptian standards. He appears in Genesis 41:38 as recognizing one God; and we know that, in the opinion of competent authorities, the religion of Egypt had a monotheistic basis beneath all “ the wood, hay, stubble” of legend and animal worship. Possibly we may see in this Hyksos king another instance, like those of Abimeleeh of Gerar and Melchizedek of Salem, which widens our conceptions of the extent of the early faith in one supreme God, and surprises with twinkling light where we had thought darkness reigned; but, whether this be so or no, Joseph did not give up his religion because he became an Egyptian in name, and married an Egyptian wife. The old faith in the Divine promise to his fathers lived on in his heart, and flamed out at last when he “ gave commandment concerning his bones.” So he teaches us the lesson of willing co-operation, so far as may be, in the charities and duties of life, with those who do not share our faith, and shows us that the firmer our hold of the truth and promise of God, the more safe and obligatory is it to become “ all things to all men,” that we may by all means help and “ save some.” No doubt that principle is often abused, and made an excuse for unhallowed mingling with the world; but it is a true principle for all that; and as long as Christian people seek to assimilate themselves to others, and to establish friendly relations for unselfish ends, and not from cowardice or a sneaking wish to be of the world, after all no harm will come of it. “ Ye are the salt of the earth.” Salt must be rubbed into the substance which it is to preserve from putrefaction. So Christian men are to go among those whom they would save; and remember that a greater than Joseph was called “ a Friend of publicans and sinners.” (A. Maclaren, D. D.) Genesis 41:46-52 And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt Joseph advanced to power I. THE OF HIS AGE AND . Providence, which prepares events, also prepares men for them. II. THE OF HIS MIND. Not puffed up by pride. At once betakes himself to business. III. THE AND HOPEFUL OF HIS PIETY (Genesis 41:51-52). 1. He desires to forget all that is evil in the past. 2. He is thankful for present mercies. (T. H. Leale.)Outgoing 1. “ Joseph went out over the land of Egypt.” (1) The man; (2) The land; (3) The outgoing. Went out-- (a) To survey the field; (b) To organize the work; (c) To initiate his gatherings. 2. The earth brought forth by handfuls.” (1) To fulfil Joseph’ s interpretation; (2) To fill Joseph’ s granaries; (3) To feed Joseph’ s dependants. (4) To honour Joseph’ s God. 3. “ Laid up the food in the cities.” (1) Food abundant; (2)Food gathered; (3)Food garnered; (4)Food convenient. (American Sunday School Times.)Joseph’ s stewardship in Egypt I. THAT HE WAS OF THE GREAT RESTING UPON HIM. This is indicated to us-- 1. In his superintending the work personally. 2. In his sparing no trouble in the execution of the work. 3. In the regard he paid to justice. II. THAT HE GREAT WISDOM IN THE OF THE WORK, 1. Inasmuch as he commenced it without delay. 2. Inasmuch as he persevered to the end. 3. Inasmuch as his arrangements answered the best purpose. III. THE ISSUE OF THE . 1. It conferred incalculable benefits on his fellow-creatures. 2. He gained the approbation of the king. (J. Jones.)The in-gathering What a busy scene must the valley of the Nile have presented at the time of harvest! Multitudes would be engaged, in the very first year of plenty, under Joseph’ s direction, in gathering in the abundant crops, and in storing such of the produce of the country as was not required for immediate consumption. The process of cutting the corn, and depositing it in granaries, is exhibited on the monuments. “ Wheat,” says Wilkinson, “ was cut in five, barley in four months. The wheat, as at the present day, was bearded, and the same varieties, doubtless, existed in ancient as in modern times; among which may be mentioned the seven-eared quality mentioned in Pharaoh’ s dream. It was cropped a little below the ear with a toothed sickle, and carried to the threshing floor in wicker baskets upon asses, or in rope nets, the gleaners following to collect the fallen ears in hand baskets.” It was threshed out by oxen, the peasants who superintended them relieving their toil by singing songs, one of which Champollion found in a tomb at Eilethya, written in hieroglyphics, to the following effect: “ Thresh for yourselves, Thresh for yourselves; O oxen, thresh for yourselves, O oxen, thresh for yourselves; Measure for yourselves, Measure for your masters.” The granaries are likewise frequently represented on the monuments. They appear to have been public buildings, usually of vast extent, and divided into vaults, some of which had arched roofs. Immediately at the entrance was a room in which the corn was deposited when brought from the threshing floor, h flight of Steps led to the vault, whither it was carried, in baskets, on men’ s shoulders. (Thornley Smith.) Genesis 41:51-52 Manasseh: for God, said he, hath made me forget Memorial names I. GOD’ S TO JOSEPH. 1. A blessed oblivion. 2. A rich fruitfulness (Genesis 41:52). II. JOSEPH’ S OF GOD’ S . (J. Willcox.)The names of Joseph’ s children His attitude towards God and his own family was disclosed in the names which he gave to his children. In giving names which had a meaning at all, and not merely a taking sound, he showed that he understood, as well he might, that every human life has a significance and expresses some principle or fact. And in giving names which recorded his acknowledgment of God’ s goodness, he showed that prosperity had as little influence as adversity to move him from His allegiance to the God of his fathers. His first son he called Manasseh, “ Making to forget,” “ for God,” said he, “ hath made me forget all my toil and all my father’ s house” --not as if he were now so abundantly satisfied in Egypt that the thought of his father’ s house was blotted from his mind, but only that in this child the keen longings he had felt for kindred and home were somewhat alleviated. He again found an object for his strong family affection. The void in his heart he had so long felt was filled by the little babe. A new home was begun around him. But this new affection would not weaken, though it would alter the character of his love for his father and brethren. The birth of this child would really be a new tie to the land from which he had been stolen. For, however ready men are to spend their own life in foreign service, you see them wishing that their children should spend their days among the scenes with which their own childhood was familiar. In the naming of his second son Ephraim he recognizes that God hag made him fruitful in the most unlikely way. He does not leave it to us to interpret his life, but records what he himself saw in it. It has been said: “ To get at the truth of any history is good; but a man’ s own history--when he reads that truly,. . . and knows what he is about and has beenabout, it is a Bible to him.” And now that Joseph, from the height he had reached, could look back on the way by which he had been led to it, he cordially approved of all that God had done. There was no resentment, no murmuring. He would often find himself looking back and thinking, Had I found my brothers where I thought they were, had the pit not been on the caravan-road, had the merchants not come up so opportunely, had I not been sold at all or to some other master, had I not been imprisoned, or had I been put in another ward--had any one of the many slender links in the chain of my career been absent, how different might my present state have been. How plainly I now see that all those sad mishaps that crushed my hopes and tortured my spirit were steps in the only conceivable path to my present position. Many a man has added his signature to this acknowledgment of Joseph’ s, and confessed a Providence guiding his life and working out good for him through injuries and sorrows, as well as through honours, marriages, births. As in the heat of summer it is difficult to recall the sensation of winter’ s bitter cold, so the fruitless and barren periods of a man’ s life are sometimes quite obliterated from his memory. God has it in His power to raise a man higher above the level of ordinary happiness than ever he has sunk below it; and as winter and springtime, when the seed is sown, are stormy and bleak and gusty, so in human life seed-time is not bright as summer nor cheerful as autumn; and yet it is then, when all the earth lies bare and will yield us nothing, that the precious seed is sown; and when we confidently commit our labour or patience of to-day to God, the land of our affliction, now bare and desolate, will certainly wave for us, as it has waved for others, with rich produce whitened to the harvest. There is no doubt, then, that Joseph had learned to recognize the providence of God as a most important factor in his life. And the man who does so gains for his character all the strength and resolution that come with a capacity for waiting. He saw most legibly written oh his own life that God is never in a hurry. And for the resolute adherence to his seven years’ policy such a belief was most necessary. (M. Dods, D. D.)Joseph’ s recognition of God in all things We too commonly look no farther than the instruments employed by Providence in conferring upon us the benefits which we enjoy, or in inflicting the evils we suffer. But Joseph saw that all his adversities and all his prosperity came from God. He was grateful to Pharaoh, but he was grateful chiefly to God, for the happy change in his condition. “ God hath made me to forget all my toil, and all my father’ s house.” It was God that brought him into Egypt. It was by Divine permission that he was for many years confined within the walls of a prison. It was God that brought him out of it, and advanced him to the dignity and power which he now possessed. All things are of God. If we do not refer the happy changes in our condition to His good providence, we lose the benefit and pleasure of them, and cannot be sensible to the duties which our Benefactor requires to testify our gratitude. (G. Lawson, D. D.)Misery banished Joseph called his first-born son Manasseh, because God had made him to forget all his toil. He did not mean that the remembrance of his toil was obliterated from his mind. His mention of it when he gave a name to his son was a proof that in one sense he still remembered it. It was his duty to remember it. How could he have retained just impressions of the Divine goodness if he had forgotten the evils from which he was delivered I If we must forget none of God’ s benefits, we must forget none of those evils from which we have been relieved by His gracious providence. But Joseph, in another sense, forgot his misery. He remembered it as waters that pass away, and leave no trace behind. There is a bitter remembrance of our affliction and misery, and of the wormwood and the gall of our affliction. This is banished by Divine providence when it saves us from all distresses; but it gives place to pleasant remembrance of them, in a contrast to that happiness by which they are succeeded. (G. Lawson, D. D.)Joseph’ s faithfulness He had formerly been like the heath in the desert, but now he was like a tree planted by the rivers of water, which brings forth abundance of fruit, and whose leaf does not wither. This happy change he ascribes to the Divine goodness. When changes and war are against us, we must be dumb, not opening our mouth, for it is God that does it. When changes are in our favour, our mouths ought to be opened to the praises of Him who turns the shadow of death into the morning, and makes the desert to rejoice and blossom as the rose. Joseph was fruitful in comfort, in good works, in children. He had, indeed, at this time only two children, but might expect that a troop was coming; and although that hope was uncertain, he was thankful for what God had already given him. Perhaps it was by a Divine suggestion that the name Ephraim was given to Joseph’ s second son, rather than his first. Joseph, as far as we know, had no more children of his own body: but he was fruitful in his remote progeny, especially by Ephraim. “ Joseph was a fruitful bough, even a fruitful bough by a well, whose branches run over the wall.” Manasseh was great, but truly Ephraim was greater than he; for the horns of Joseph were like the horns of an unicorn, and they were the ten thousands of Ephraim, and they were the thousands of Manasseh. Where was it that Joseph became fruitful? Not in the land of his nativity, but in the land of his affliction. And all his afflictions wrought together under the all-wise providence of God to bring about his exaltation. (G. Lawson, D. D.)Significance of the names Joseph gave his children Two sons were born to Joseph during the seven years of plenty. Manasseh: God made him forget his toil and his father’ s house. Neither absolutely. He remembered his toils in the very utterance of this sentence. And he tenderly and intensely remembered his father’ s house. But he is grateful to God, who builds him a home, with all its soothing joys, even in the land of his exile. His heart again responds to long untasted joys. “ Fruitful in the land of my affliction.” It is still, we perceive, the land of his affliction. By why does no message go from Joseph to his mourning father? For many reasons. First, he does not know the state of things at home. Secondly, he may not wish to open up the dark and bloody treachery of his brothers to his aged parent. But, thirdly, he bears in mind those early dreams of his childhood. All his subsequent experience has confirmed him in the belief that they will one day be fulfilled. But that fulfilment implies the submission, not only of his brothers, but of his father. This is too delicate a matter for him to interfere in. He will leave it entirely to the all-wise providence of his God to bring about that strange issue. Joseph, therefore, is true to his life-long character. He leaves all in the hand of God, and awaits in anxious, but silent hope the days when he will see his father and his brethren. (Prof. J. G. Murphy.)Use of troubles "When in Amsterdam, Holland, last summer,” says a traveller, “ I was much interested in a visit we made to a place then famous for polishing diamonds. We saw the men engaged in the work. When a diamond is found it is rough and dark like a common pebble. It takes a long time to polish it, and it is very hard work. It is held by means of a piece of metal close to the surface of a large wheel, which is kept going round. Fine diamond dust is put on this wheel, nothing else being hard enough to polish the diamond. And this work is kept on for months and sometimes several years before it is finished. And if a diamond is intended for a king, then the greater time and trouble are spent upon it.” Jesus calls His people His jewels. To fit them for beautifying His crown, they must be polished like diamonds, and He makes use of the troubles He sends to polish His jewels. (Old Testament Anecdotes.) Genesis 41:53-57 Joseph opened all the storehouses, and sold unto the Egyptians The seven years of famine I. JOSEPH’ S . 1. It showed great prudence and skill. 2. It showed a spirit of dependence upon God. 3. It was the exhibition of a character worthy of the highest confidence. II. Lessons: 1. How quickly adversity awaits upon prosperity. 2. What an advantage to have a true and powerful friend in the day of calamity. 3. God often brings about His purposes of love and mercy by affliction. (T. H. Leale.)Joseph opening the storehouses I. JOSEPH OPENED THE BY ROYAL . 1. The king was only to be approached through Joseph (Genesis 41:55). So with Jesus (John 14:6). 2. The king commanded that Joseph should be obeyed (Genesis 41:55; see John 5:23). 3. In all the land no other could open a storehouse save Joseph (see John 3:35). II. JOSEPH WAS A FIT PERSON TO BE THUS TO OPEN THE , 1. He planned the storehouses, and was justly appointed to control them (Genesis 41:33-36; Genesis 41:38). 2. He carried out the storage, and so proved himself practical as well as inventive (Genesis 41:49). 3. He did it on a noble scale (Genesis 41:49). 4. He had wisdom to distribute well (see Colossians 1:9; John 1:16). III. JOSEPH OPENED THE . 1. For this purpose he filled them. Grace is meant to be used. 2. To have kept them closed would have been no gain to him. 3. He opened them at a fit time (Genesis 41:55-56). 4. He kept them open while the famine lasted. IV. JOSEPH OPENED THE TO ALL COMERS. Yet Joseph did but sell, while Jesus gives without money. V. JOSEPH OF ALL EGYPT FOR THE KING. Full submission and consecration are the grand result of infinite love. (C. H.Spurgeon.)Lessons 1. Providence puts an end to plenty at His will, however sensual men think not of it. 2. The fruitfulest land becometh barren if God speak the word; even Egypt. 3. Periods of full conditions are observable by men; God’ s Spirit notes them (Genesis 41:54). 4. In the design of Providence, wants succeed plenty at the heels. 5. Entrance of dearth, though grievous, yet may make but small impression on souls. 6. Not a word of God falleth to the ground, but as He saith, so it is. 7. Providence orders lands for scarcity as well as plenty. 8. God can give bread to Egypt when He denieth it to other nations for His own ends (Genesis 41:54). (G. Hughes, B. D.)Lessons 1. Providence orders some countries to depend on others for their sustenance. 2. Wants make nations stoop and seek about for the support of life. 3. Grace can make poor captives become preservers of nations. 4. Sore plagues may be made to make men inquire after and prize abused mercies. 5. General judgments are sent to manifest God’ s special ends of grace to His (Genesis 41:57). (G. Hughes, B. D.)Egypt’ s indebtedness to Joseph Egypt’ s indebtedness to Joseph was, in fact, twofold. In the first place he succeeded in doing what many strong governments have failed to do: he enabled a large population to survive a long and severe famine. Even with all modern facilities for transport and for making the abundance of remote countries available for times of scarcity, it has not always been found possible to save our own fellow-subjects from starvation. In a prolonged famine which occurred in Egypt during the middle ages, the inhabitants, reduced to the unnatural habits which are the most painful feature of such times, not only ate their own dead, but kidnapped the living on the streets of Cairo and consumed them in secret. One of the most touching memorials of the famine with which Joseph had to deal is found in a sepulchral inscription in Arabia. A flood of rain laid bare a tomb in which lay a woman having on her person a profusion of jewels which represented a very large value. At her head stood a coffer filled with treasure, and a tablet with this inscription: “ In Thy name, O God, the God of Himyar, I, Tayar, the daughter of Dzu Shefar, sent my steward to Joseph, and he delaying to return to me, I sent my handmaid with a measure of silver to bring me back a measure of flour; and not being able to procure it, I sent her with a measure of gold; and not being able to procure it, I sent her with a measure of pearls; and not being able to procure it, I commanded them to be ground; and finding no profit in them, I am shut up here.” If this inscription is genuine--and there seems no reason to call it in question--it shows that there is no exaggeration in the statement of our narrator that the famine was very grievous in other lands as well as Egypt. And, whether genuine or not, one cannot but admire the grim humour of the starving woman getting herself buried in the jewels which had suddenly dropped to less than the value of a loaf of bread. But besides being indebted to Joseph for their preservation, the Egyptians owed to him an extension of their influence; for, as all the lands round about became dependent on Egypt for provision, they must have contracted a respect for the Egyptian administration. They must also have added greatly to Egypt’ s wealth, and during those years of constant traffic many commercial connections must have been formed which in future years would be of untold value to Egypt. But, above all, the permanent alterations made by Joseph on their tenure of land, and on their places of abode, may have convinced the most sagacious of the Egyptians that it was well for them that their money had failed, and that they had been compelled to yield themselves unconditionally into the hands of this remarkable ruler. It is the mark of a competent statesman that he makes temporary distress the occasion for permanent benefit; and from the confidence Joseph won with the people, there seems every reason to believe that the permanent alterations he introduced were considered as beneficial as certainly they were bold. And for our own spiritual uses it is this point which seems chiefly important. In Joseph is illustrated the principle that, in order to the attainment of certain blessings, unconditional submission to God’ s delegate is required. (M. Doris, D. D.)Christ’ s storehouse William Bridge says: There is enough in Jesus Christ to serve us all. If two, or six, or twenty men be athirst, and they go to drink out of a bottle, while one is drinking, the other envies, because he thinks there will not be enough for him too; but if a hundred be athirst, and go to the river, while one is drinking, the other envies not, because there is enough to serve them all.” Riches in Christ Dr. Conyers was for some years a preacher before he had felt the power of the gospel. As he was reading his Greek Testament he came to Ephesians 3:8 : “ Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.” “ Riches of Christ!” said he to himself;” ‘ Unsearchable riches of Christ!’ What have I preached of these? What do I know of these?” Under the blessing of the Spirit of God he was thus awakened to a new life and a new ministry. Are there not some yet living who might put to their own consciences similar questions? (C. H.Spurgeon.)Spiritual blessings by Christ All the spiritual blessings wherewith the Church is enriched are in and by Christ. The apostle instances some of the choicest (Ephesians 1:3). Our election is by Him (Genesis 41:4). Our adoption is by Him (Genesis 41:5). Our redemption and remission of sins are both through Him. All the gracious transactions between God and His people are through Christ. God loves us through Christ; He hears our prayers through Christ; He forgives us all our sins through Christ. Through Christ He justifies us; through Christ He sanctifies us; through Christ Pie upholds us; through Christ He perfects us. All His relations to us are through Christ; all we have is from Christ; all we expect to have hangs upon Him. He is the golden hinge upon which all our salvation turns. (Ralph Robinson.)Christ the only source of supply If any of the people of Egypt had refused to go to Joseph, they would have despised not Joseph only, but the king, and would have deserved to be denied that sustenance which he only could give them. Are not the despisers of our great Redeemer in like manner despisers of His Father, who has set Him as His King upon the holy hill of Zion?. . . If Joseph had thrown open his storehouses before the Egyptians felt the pressure of hunger, they might soon have wasted the fruits of his prudent care . . . Hunger, though very unpleasant, is often more useful than fulness of bread. They were very willing to give the price demanded for their food as long as their money lasted. What is the reason why so many are unwilling to come and receive wine and milk without money and without price? They feel no appetite for it. They are not sensible of their need of it. (George Lawson, D. D.). Genesis 42:1-2 Now when Jacob saw that there was corn in Egypt.The famine in the house of Jacob I. IN ITS REARING UPON THE DIVINE THE CHOSEN PEOPLE. II. IN ITS EFFECT UPON JACOB’ S SONS. “ Why do ye look one upon another?” This sad question reavealed-- 1. The utmost distress. 2. Great perplexity. 3. Forebodings of conscience. (T. H. Leale.)The famine; or, good out of evil I. THE . II. THE ERRAND TO EGYPT. III. THE . Learn: 1. When distresses and trials come, we should be ready to trust that God means to do good by them in some way, though we may not know how. 2. When difficulties occur, we should still hope on. 3. When disappointments are our lot, we should remember that they come not without God’ s knowledge and permission. 4. Humility and faith will always lead to renewed hope. (W. S. Smith, B. D.)Corn in Egypt We have here a picture of man’ s lost estate, he is in a sore soul-devouring famine. We discover here man’ s hope. His hope lies in that Joseph whom he knows not, who has gone before him and provided all things necessary, that his “ wants may be supplied. And we have here practical advice, which was pre-eminently wise on the part of Jacob to his sons in his case, and which, being interpreted, is also the wisest advice to you and to me. Seeing that there is mercy for sinners, and that Jesus our brother has gone before us to provide for us an all-sufficient redemption, “ Why sit we here and look one upon another?” There is mercy in the breast of God, there is salvation in Christ; “ get you down thither, and buy for us from thence; that we may live, and not die.” I. A PITIFUL PLIGHT. These sons of Jacob were overtaken by a famine. They were cast into a waste, howling wilderness of famine, with but one oasis, and that oasis they did not hear of till just at the time to which our text refers, when they learned to their joy that there was corn in Egypt. Permit me now to illustrate the condition of the sinner by the position of these sons of Jacob. 1. The sons of Jacob had a very great need of bread. But what is this compared with the sinner’ s needs! His necessities are such that only Infinity can supply them; he has a demand before which the demands of sixty-six mouths are as nothing. 2. Mark, again: what these people wanted was an essential thing. They did not lack clothes, that were a want, but nothing like the lack of bread; for a man might exist with but scanty covering. Oh that men should cry for bread--the absolute necessary for the sustenance of the body! But what is the sinner’ s want? Is it not exactly this? he wants that without which the soul must perish. 3. Yet again: the necessity of the sons of Jacob was a total one. They had no bread; there was none to be procured. Such is the sinner’ s case. It is not that he has a little grace and lacks more; but he has none at all. Of himself he has no grace. It is not that he has a little goodness, and needs to be made better; but he has no goodness at all, no merits, no righteousness--nothing to bring to God, nothing to offer for his acceptance; he is penniless, poverty-stricken; everything is gone whereon his soul might feed. 4. But yet worse: with the exception of Egypt, the sons of Jacob were convinced that there was no food anywhere. In speechless silence they resigned themselves to the woe which threatened to overwhelm them. Such is the sinner’ s condition, when first he begins to feel a hungering and thirsting after righteousness, he looks to others. “ There is no hope for us; we have all been condemned, we have all been guilty, we can do nothing to appease the Most High” ; what a wretched world were ours, if we were equally convinced of sin, and equally convinced that there was no hope of mercy! This, then, was the condition of Jacob’ s sons temporally, and it is our condition by nature spiritually. II. Now we come, in the second place, to the GOOD NEWS. Jacob had faith, and the ears of faith are always quiet; faith can hear the tread of mercy, though the footfall be as light as that of the angel among the flowers. Jacob had the ears of faith. He had been at prayer, I doubt not, asking God to deliver his family in the time of famine; and by and by he hears, first of his household, that there is corn in Egypt. Jacob heard the good news, and communicated it as speedily as possible to his descendants. Now, we also have heard the good news. Good news has been sent to us in the Gospel of the Lord Jesus Christ. “ There is corn in Egypt.” We need not die. Now, we have better news than even Jacob had; although the news is similar, understanding it in a spiritual sense. 1. We are told to-day, by sure and certain witnesses, that there is corn in Egypt, there is mercy in God. Jacob’ s messenger might have deceived him--idle tales are told everywhere, and in days of famine men are very apt totell a falsehood, thinking that to be true which they wish were so. The hungry man is apt to hope that there may be corn somewhere; and then he thinks there is; and then he says there is; and then, what begins with a wish comes to be a rumour and a report. But this day, my friends, it is no idle talk; no dream, no rumour of a deceiver. There is mercy with God, there is salvation with Him that He may be feared. 2. There is another thing in which we have the start of Jacob. Jacob knew there was corn in Egypt, but did not know who had the keeping of it. If he had known that, he would have said, “ My sons, go down at once to Egypt, do not be at all afraid, your brother is lord of Egypt, and all the corn belongs to him.” Nay, more, I can readily imagine that he would have gone himself, forthwith. Sinner, the mercies of God are under no lock and key except those over which Christ has the power. The granaries of heaven’ s mercy have no steward to keep them save Christ. He is exalted on high to give repentance and remission of sins. 3. There is yet another thing which the sons of Jacob knew nothing of. When they went to Egypt, they went on hap-hazard: If they knew there was corn, they were not sure they would get it. But when you and I go to Christ, we are invited guests. 4. But one other remark, and I will have done with this second point. The sons of Jacob were in one respect better off than you are apparently, for they had money with which to buy. Jacob was not a poor man in respect of wealth, although he had now become exceedingly poor from lack of bread. His sons had money to take with them. Glittering bars of gold they thought must surely attract the notice of the ruler of Egypt. You have no money, nothing to bring to Christ, nothing to offer Him. You offered Him something once, but He rejected all you offered Him as being spurious coins, imitations, counterfeits, and good for nothing. And now utterly stripped, hopeless, penniless, you say you are afraid to go to Christ because you have nothing of your own. Let me assure you that you are never in so fit a condition to go to Christ as when you have nowhere else to go to, and have nothing of your own. III. Thus I have noticed the good news as well as the pitiful plight. I come now to the third part, which is GOOD ADVICE. Jacob says, “ Why do ye look one upon another?” And he said, “ Behold I have heard that there is corn in Egypt; get you down thither, and buy for us from thence; that we may live, and not die.” This is very practical advice. I wish people would act the same with religion as they do in temporal affairs. Jacob’ s sons did not say: “ Well, that is very good news; I believe it,” and then sit still and die. No, they went straightway to the place of which the good news told them corn was to be had. So should it be in matters of religion. We should not be content merely to hear the tidings, but we should never be satisfied until by Divine grace we have availed ourselves of them, and have found mercy in Christ. Lastly, let me put this question: “ Why do ye look one upon another?” Why do ye sit still? Fly to Christ, and find mercy. Oh, says one, “ I cannot get what I expect to have.” But what do you expect? I believe some of our hearers expect to feel an electric shock, or something of that kind, before they are saved. The gospel says simply, “ Believe.” That they will not understand. They think there is to be something so mysterious about it. They can’ t make out what it is; but they are going to wait for it and then believe. Well, you will wait till doomsday; for if you do not believe this simple gospel, “ Believe on the Lord Jesus Christ,” God will not work signs and wonders to please your foolish desires. Your position is this--you are a sinner, lost, ruined; you cannot help yourself. Scripture says, “Jesus Christ came into the world to save sinners.” Your immediate business, your instantaneous duty is to cast yourself on that simple promise, and believe on the Lord Jesus Christ, that as He came into the world to save sinners, He has therefore come to save you. What you have to do with, is that simple command--“ Believe on the Lord Jesus Christ, and thou shalt be saved.” In conclusion, I make this last remark: Did you notice the argument Joseph used why the sons should go to Egypt? It was this--“ That we may live, and not die.” Sinner, this is my argument with thee this morning. My dear hearers, the gospel of Christ is a matter of life and death with you. It is not a matter of little importance, but of all importance. There is an alternative before you; you will either be eternally damned, or everlastingly saved. Despise Christ, and neglect His great salvation, and you will be lost, as sure as you live. Believe in Christ; put your trust alone in Him, and everlasting life is yours. What argument can be more potent than this to men that love themselves? (C. H. Spurgeon.)The famine in Canaan I. FAMINE. 1. A dire calamity. Perhaps none greater. One which human wisdom cannot foresee. Affects all classes. Animal life depends on vegetable life, vegetable life on seasons, light, heat, rain, temperature, &c. These under the control of God. The lawmaker may suspend the operation of natural laws, moderate their influence, or affect their course. 2. Usually unexpected. In this case there was a warning given, and preparations made. Men cannot foresee the suspension or deviation of natural laws. Hopes for the future built on productiveness of the past. 3. Often over-ruled for good. In this case conspicuously so. Promotes human sympathy (thus the Irish famine, 1846-7, besides evoking much individual benevolence, was responded to by Parliamentary grants of, in the whole, £10,000,000. Ill. Indian famine, 1861). Provokes scientific inquiry into “ supply and demand.” of food. Leads to emigration and breaking up of new ground. 4. Always possible and near. World at any time only a harvest off starvation. 5. Generally local (Genesis 8:22). “ All countries” (Genesis 41:57), those adjacent to Egypt. Kindness of Providence in this. Nations in their turn dependent on each other. Each “ offers something for the general use.” II. PLENTY. 1. Where? In Egypt. A storehouse of plenty for hungry nations. Always food in some place, and will be while the earth lasts. He who feeds the ravens knows what man has need of. 2. Why? Does it seem strange that the promised land should suffer, rather than be the favoured spot? (1) It was a small country. (2) Had other nations gone thither they would have conquered it. (3) Chiefly: it was part of the Divine plan that Israel should go down into Egypt, and the famine necessitated this. 3. How? By the extraordinary productiveness of seven preceding years, and the storing of the surplus corn. This effected by the instrumentality of Joseph. His mind supernaturally illuminated. Favour given him in the sight of the king of Egypt. Him appointment to office, including the absolute control of the produce of the land. III. BUYING FOOD. 1. Want in the house of Jacob. 2. The ten sent out to buy corn in Egypt. 3. They arrive in Egypt, and visit the royal granaries. 4. Joseph recognizes them, and they bow before him, and thus fulfil the dream. 5. To disarm suspicion, and to discover the temper of their minds, and the history of their family, they are charged with being spies, and cast into prison. 6. After three days they are liberated, and a hostage required for their return with the younger brother of whom they have spoken, and of whose existence Joseph affects to doubt. 7. Mutual recriminations respecting Joseph. 8. Joseph is affected by what he hears. 9. Simeon bound and left in prison, while they betake themselves away to Canaan. Learn: However great the dearth of the bread that perisheth, there is always sufficient of the “ bread of life,” and it is always accessible. (J. C. Gray.) Genesis 42:3-20 Joseph’ s ten brethren went down to buy corn in Egypt Providence working in men’ s lives I. The story of Joseph is a good example of what is meant by Providence working for the best in the lives of men. Look at the young foreigner, as he comes to a land not his own; see how he resists the one great temptation of his age and station; observe how, through means not of his own seeking, through good report and evil, through much misunderstanding of others, but by consistent integrity and just dealing on his own part, he overcomes all the difficulties of his position, and is remembered long afterwards in his adopted land as the benefactor of his generation and the deliverer of his country. II. The story of Joseph is, perhaps, of all the stories in the Old Testament, the one which most carries us back to our childhood, both from the interest we felt in it as children, and from the true picture of family life which it presents. It brings before us the way in which the greatest blessings for this life and the next depend on the keeping up of family love pure and fresh, as when the preservation and fitting education of the chosen people depended on that touching generosity and brotherly affection which no distance of time, no new customs, no long sojourn in a strange land, could extinguish in the heart of Joseph. Home is on earth the best likeness of heaven; and heaven is that last and best home in which, when the journey of life is over, Joseph and his brethren, Jacob and his sons, Rachel and her children, shall meet to part no more. (Dean Stanley.)The first journey of Jacob’ s brethren into Egypt I. THEY SHOW EVIDENT SIGNS OF FEAR. Therefore they go together in a company, ten strong, that by their numbers they might encourage and support one another (Genesis 42:3). II. THEIR WORST ARE . They dreaded Egypt, and events justified their fears. 1. They are received roughly (Genesis 42:7). 2. They are suspected of evil designs (Genesis 42:9). 3. They are threatened with the prospect of imprisonment and death. III. GREAT OF GOD’ S MORAL ARE : IN THIS HISTORY. 1. That pride is sure to meet with a fall. In Genesis 42:6 we are told that “ Joseph’ s brethren came and bowed down themselves before him with their faces to the earth.” Where were now those lofty looks, and that contemptuous tone with which they said when Joseph had told them of his dreams--“ Shalt thou then indeed reign over us, or shalt thou have dominion over us?” 2. That nothing can hinder the counsel of God from taking effect. 3. That the crisis will arrive when the wicked must appear before the judgment-seat of the pious. 4. That retribution, even in kind, follows sin. 5. That throughout the severity of God’ s righteous anger against Sin there runs a purpose of mercy. (T. H. Leale.)The first journey of Joseph’ s brethren into Egypt I. THE FAMINE IN CANAAN. II. THE OFFICE OF (Genesis 42:21). Where sin is voluntary wrong-doing, the language of the human heart inevitably connects the penalty with the wrong-doing. In every temptation that comes upon you, think what it will be in the hour of death to be free from the recollection of it. Refrain, refrain, remember the hereafter. III. OBSERVE THE IN THE LOVE OF JOSEPH (Genesis 42:7). He did not allow his personal feelings to interfere with what seemed to him his duty. Joseph’ s love to his brethren was a noble love. God’ s love to us is still nobler, and severity accompanies it. It does not shrink from human suffering, for suffering is necessary for the man’ s well being. IV. Lastly, we remark on THE RETURN OF JOSEPH’ S . Jacob expected corn to relieve their necessities; he got the corn, but with it came sorrow upon sorrow. Bereaved of Joseph, he is now bereaved of Simeon also. In Jacob’ s answers to his sons, in the close of the chapter, we find a depth of querulousness and despondency. Job was tried with sorrows far more severe, and yet they only served and contributed to the purifying of his spirit. In order to understand the cause of Jacob’ s despondency we must go far back. Jacob was a selfish man; his very religion was selfish; he would become religious only on condition that God would protect and guide him. To that selfish origin may be traced all the evils of his after life. Throughout it seems to have been his principle to receive as much as possible, and to give as little as he could. He who lives in this world for his own personal enjoyment, without God and His Christ, will by degrees find, like Jacob, that he has no rock to rest his soul upon, but that he must go down in sorrow to the grave. (F. W. Robertson, M. A.)The retributions of Providence Men troubled by memory of former sins, not because they doubt mercy of God, but because they doubt themselves. Jacob’ s sons better men than formerly, yet the retribution follows. I. The vengeance of TIME. The sin of twenty years ago. Time no friend to the sinner. Time gives the harvest opportunity and room to develop. Years of Joseph’ s imprisonment. Years of torture to brethren. II. The vengeance of . Every link in chain, strong and connected with next link. “ Remarkable series of coincidences,” very. The plots and counterplots of fiction: of with Scripture. III. The vengeance of MEMORY. Joseph’ s cries wrought into the mental texture of these men. Hetfy, in “ Adam Bede.” The baby’ s cry: “ Son, remember.” Memory, a cup of blessing, or devil’ s scourge. IV. The vengeance of . Memory may exaggerate, extenuate, add, subtract, &c. But conscience is a just judge. Hamlet, “ The play’ s the thing,” &c. Adonibezak, conscience-stricken wretch. V. The vengeance of . Evildoers clever in blocking up ninety-nine avenues of discovery. The 100th. The shame. The collapse. Conclusion: Vengeance, not last word in relation to sin. “ We know that He was manifested,” &c. “ Better to fall,” &c. “ Faithful and just.” “ Though your sins as mountains rise,” &c. (A. P. Watson.) Genesis 42:8 Joseph knew his brethren, but they knew not him The betrayers confronted with the betrayed I. AN OF DIVINE . II. A FOR GRACE. III. A OF GRACE. (St. J. A. Frere.)Known and watched I. BOTH OPEN AND SECRET SINNERS ARE KNOWN AND WATCHED BY GOD. II. BOTH TRUE AND FALSE ARE KNOWN AND WATCHED BY THE WORLD. (J. Henry Burn, B. D.) Genesis 42:11-17 We are true men True life I. THE . “ We are true men.” Were they? They spoke for themselves, they spoke for one another; but had they a good report of the truth itself? You know better than that--they were not true men, anything but true men. How came it to pass that they formed such a mistaken estimate of themselves? How comes it to pass that men now-a-days form similarly false estimates of themselves? 1. They dwelt on their superficial goodness, and forgot their deeper wickedness. “ We are no spies.” No; they felt hurt by the very suspicion; they would have scorned the thing. But there are worse things than going forth to see the nakedness of the land, worse men than spies. And these very men were guilty of far greater wickedness (see Genesis 37:2; Genesis 37:4-5; Genesis 37:11; Genesis 37:18; Genesis 37:20). They were guilty of malice, falsehood, treachery, murder. Their conduct was unmanly, unbrotherly, unfilial. They were not spies, but they were liars, impostors, kidnappers, fratricides, monsters. But they ignored the profound wickedness, and dwelt fondly upon a goodness which was not very good. Is not this a very common method with us still? We think how blameless we are in matters on the very surface of life, and forget how guilty we are in the weightier matters of the law. 2. They dwelt on their exceptional goodness, and forgot their prevailing wickedness. “ We are no spies.” They were right here, but in how many respects were they wanting? How many base characteristics they had we have just seen. But is not this seizing on some creditable trait of character, and ignoring all the bad traits a constant source of self deception? Says the prodigal son, listening to some story of covetousness and meanness, “ Well, anyhow, nobody can charge me with money-grubbing!” And the man who is a walking lie, a mass of selfishness, full of egotism and pride, will reply, when some one is convicted of tippling, “ Well, thank heaven, I never was a beast!” People think sometimes that the Pharisee is only found in the Church among seemingly good people; but the Pharisee is in the world also, in the most outrageous stoners, and it is often curious to hear the sanctimonious accent in the hiccup of the drunkard, and to see the broad phylactery showing through the finery of the harlot. The apostle says, “ If we offend in one point we are guilty of all,” but we argue as if to keep one point was to be innocent of all. “ True men.” They are true all round, the soundness of their hearts discovering itself in the harmony and beauty of their whole life. But, alas I we judge ourselves by some phase of exceptional goodness, and because we are not spies conclude ourselves saints. 3. They dwelt on their present goodness and forgot their past wickedness. “ We are no spies.” They were right in that matter, right at that time, but what of the past? The moral insensibility and forgetfulness exhibited by these men is simply surprising. So it is with ourselves. Nothing is more startling than our moral unconsciousness and forgetfulness. We easily believe time sponges out all disagreeable records, and presents us with a clean state. “ True men.” We are not true men until we are “ purged from our old sins.” II. THE PAINFUL . How wonderfully God can cleave to our very heart, and show us what spirit we are of, no matter how profoundly we may have been disguised from ourselves. Many years ago in Brazil a slave found what was supposed to be a diamond of nearly a pound weight. It was presented to the emperor, constantly guarded by soldiers, and was supposed to represent millions of money. But an English mineralogist produced a cutting diamond, and scratched the supposed mammoth prize. One scratch was enough, if it had been a real gem it would not have taken a scratch, it was no diamond at all, the millions vanished in a moment into thin air. So God detects and exposes character. It was thus in the narrative before us. “ And Joseph said unto them the third day, This do, and live; for I fear God: if ye be true men bring your youngest brother unto me.” That single scratch spoiled all the string of diamonds. “ And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, and we would not hear; therefore is this distress come upon us.” The “ true men” were found out, they knew themselves to be frauds. So God finds us all out one day or the other, one way or other. We notice sometimes with our friends how they suddenly stand revealed to us in a light most unexpected; they flash upon us in a character hitherto wholly unsuspected by us. And so our true self is long concealed from ourself, but at last God by His Spirit makes us know our true self, and we are filled with astonishment and distress. By Christ “ the thoughts of many hearts are revealed.” By the Spirit of Christ “ the world is convinced of sin, of righteousness, and of judgment.” The Pharisee at last becomes a publican, and smiting on his breast, cries, “ God be merciful to me a sinner.” “ A true man.” Is not that the very grandest character you can give a man? How eloquent it is! “ A true man.” Is not that the very grandest epitaph you can write over the dead? Rich man, successful man, great man, gifted man, no, none of these are to be compared with “ a true man.” We all covet that inscription far more than sculptured urn or animated bust. And yet many of us are painfully conscious that we are not “ true men.” Oh! no, far from it. How full we are of weakness, hypocrisy, confusion, misery. “ False and full of sin I am.” But we may be all made “ true men.” Jesus was the true man, “ the Son of Man,” as Luther calls Him, “ the Proper Man.” Oh! how brave, noble, majestic, tender, pure, true, was the ideal Man. How grand is man when he reaches the full conception of his nature! And Christ can make us “ true men,” that is His mission. (W. L. Watkinson.)Searchings of heart I. PAINFUL . II. PANGS OF REMORSE. III. A (Genesis 42:27-28). IV. A LAMENT (Genesis 42:36; Genesis 42:38). (W. S. Smith, B. D.)The accusation Far be it from us to say that Joseph had attained absolute perfection when he was on earth, although his virtues were far beyond those of most other men. It will not be easy, or rather it will be impossible, to exempt him from the charge of dissimulation, when he alleged that his brethren were spies. His words are not to be considered as an assertion, but they express a suspicion, which certainly did not enter into his mind. His design was good. He meant to humble them for their good, but good intentions will not excuse a departure from truth. He knew that they were not spies come to see the nakedness of the land, but he wished, without discovering himself to them, to be informed of the welfare of his father and of his father’ s house. It is to be remembered that Joseph lived before the law was given. The light which discovers sin and duty shone less brightly in his days than in ours, and therefore the limits between what is lawful and what is unlawful would not be so easily discerned. It is likewise to be feared that Joseph’ s station as Prime Minister in the court of Pharaoh led him into connections, and placed him in circumstances, unfavourable to progress in virtue. He held fast his integrity, and would not let it go amidst great temptations, but human infirmity discovered itself in some parts of his conduct. (G. Lawson, D. D.)The answer It could not be supposed that one man would suffer ten of his sons to engage at once in a business so full of perils as that of spies, or that so many brethren should risk the almost total extirpation of their father’ s house at one blow. It requires a very daring spirit for a man to venture his own life in an office so desperate; but who would venture at once his own life and the life of almost all that are dear to him along with his own? Clear proof, at least, is requisite before belief can be given to an accusation so improbable as this which was laid against Joseph’ s brethren, when it was known that they all belonged to the same house, and that there was only one brother left at home with a father sinking under the burden of age. “ We are true men, we are no spies. We are what we pretend to be, and have assumed no false character.” The business of a spy is not in all cases unlawful. It is a business, however, so full of temptations to falsehood that an honest man will not rashly undertake it. (G. Lawson, D. D.)Put to the test unconsciously The whole treatment of his brothers by Joseph was meant to prove their characters, and see whether they had or had not repented of their sin against him, and whether they had or had not changed their disposition and mode of life. They did not know that he was thus experimenting on them, but the result satisfied him, and led to his revelation of himself to them. Now it is often similar with men and their fellows. When Gideon led his army to the brook, and saw his soldiers drink, they had no idea that he was picking out his three hundred for his midnight attack on the Midianitish camp. But so it was; for those who did not care luxuriously to go down on hands and knees to put their mouths to the stream, but who simply lapped the water up with their hands as a dog laps up with his tongue, showed thereby that they had the qualities of rapidity, dash, and hardihood which were specially needed for the service on which he was bent, and therefore they were selected for it. Even so men have been watched by others when they were not thinking of anything of the kind, and the diligence, energy, integrity, and amiability which they have shown has commended them to those interested for some situation of trust, honour, and emolument. Young man, your employer is testing yon when you do not know it, therefore see that you are faithful and obliging even in that which is least, that you may approve yourself worthy of something greater. Many incidents might here be narrated to prove that men have risen from comparative obscurity to eminence simply because they had been tested, unwittingly to themselves, by others who were on the outlook for the agents that would most effectually serve their purpose. When they rose, envious people prated about “ luck,” but they who knew best spoke about character manifested by faithfulness in that which was least, and saw in their promotion the earthly miniature of the doing of the last Judge, who shall say to him whom He approves, “ Thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.” (W. M. Taylor, D. D.) Genesis 42:18 For I fear God The fear of God 1. The first impression which the human mind receives from the conviction of an over-ruling Power, is that of fear. It is a moral impression. It is made upon the conscience. A feeling of awe at the thought of an invisible witness, who judges and will requite. 2. “ For I fear God.” The text begins with a word that connects it with something else; that supposes a reason for the assertion it makes. Why should we thus “ fear” Him? Because He is present to every agreement that is made, to every promise that is spoken, to every purpose that is secretly devised, to every action, however silently done. Because He is holy, and “ the righteous Lord hateth iniquity.” Because He is mighty, and who can stand before His displeasure? Because He requires the duty by which we feel ourselves bound. Because He appoints every law, and chastises for its infraction. Because, if through that subduing veneration, that salutary dread, we hold fast our integrity and depart from evil, we are encouraged by His assurances, we are encompassed by His defence. 3. There are various ways in which these effects are produced upon the children of disobedience. (1) They fear the powers of the visible world, as if they were ready to betray or smite their delinquencies; as if their sounds might publish something concerning them, or their “ arrows upon the string” had an aim towards them. The stormy wind or the voice of the waters may have a word to fulfil for their condemnation. The rustling leaf has a warning. The bare bough points. “ A bird of the air shall carry the matter.” There is a Greek story of a poet who, falling under the daggers of robbers, called upon some cranes who was flying overhead to avenge his death. While his name and fate were yet upon the public tongue, in a great assembly of the people--when in the vast theatre of Corinth, open to the sky, the solemn chorus and personation of the Furies were exhibiting the truth, that “ there is no shadow of death where the workers of iniquity can hide themselves” --a flock of those noisy birds darkened and shook the air. A cry escapedfrom the assassins, who were present at the spectacle. Their detection followed, and their just death was added as the terrible conclusion of the sacred song, and fulfilment of its prophecy. The story may be true, for doubtless such things have been. And they illustrate one part of the fact, that the creation, even in its innocent objects and pleasant forms, is the enemy of those who will not make the Author of it a friend. (2) There are surprises of Providence, in disappointment, deprivation, pain. These are trials wherever they fall; but to persons sensible that they have given them the right to surprise, they are peculiarity full of dismay. Sudden accidents will occur. The usual order of our lives will be broken in upon by strange occurrences. Dangers springs up by the wayside. Sorrows invade the dearest neighbourhoods of our life. Many, like old Israel’ s son’ s, find a journey made to the south terminate into captivity, and have to bear “ the burden of Egypt,” while they were seeking for its corn. Wretched, indeed, if what they must suffer then admonishes them of their trespasses, and forces from them the confession, “ We are verily guilty concerning our brother.” But, without imagining any of these casualties and violent interruptions, and troubles that may come, there are others that must come. The God whom we “ fear” deals with us in the slow course of His appointments, through the gradual changes of time and age. If He continues our days upon the earth, we must pay for the privilege by parting with many of their delights, feeling some unwelcome alterations, and witnessing more. The soul will have to retire further inward for its satisfactions or its repose, as remembrance out-measures expectation, and the veils of the flesh grow thin. When the world is declining, its weight greater and its pleasure less, will not everything appear departing from us, if the answer of a good conscience and a hope towards an immortal possession do not remain behind? To feel forsaken of God, or obnoxious to His judgments then!--is not that a dreary and terrible occasion of fear? 4. The several topics hitherto mentioned touch upon what is outside of us. They have been immediately connected with natural objects, or distressful incidents, or waning powers. But all these are only circumstances. The individual consciousness of every one dwells in the midst of them, and impresses them with a character of its own. Here is the true seat of the principle. Let each stand in awe of what is within him; of the judgments that are pronounced beyond mortal hearing, and executed through the habits, the fancies, the passions, the memories, of the mind itself. Are these habits depraved--these fancies disordered? Do these passions start away from holy motives? Do these memories condemn the past, that cannot be restored to be tried again and live better? The hostilities of nature the utmost rage of the air and sea, are nothing to this. Pain and misadventure are nothing. The wear and losses of encroaching years are nothing. (N. L.Frothingham.)The story of Joseph Joseph punishes Simeon by imprisonment. It may be that he had reasons for it which we are not told. But when his brothers have endured the trial, and he finds that Benjamin is safe, he has nothing left but forgiveness. They are his brethren still--his own flesh and blood. And he “ fears God.” He dare not do anything but forgive them. He forgives them utterly, and welcomes them with an agony of happy tears. He will even put out of their minds the very memory of their baseness. “ Now, therefore, be not grieved nor angry with yourselves that ye sold me hither,” he says; “ for God,” &c. Is not that Divine? Is not that the Spirit of God and of Christ? I say it is. For what is it but the likeness of Christ, who says for ever, out of heaven to all mankind, “ Be not grieved nor angry with yourselves that ye crucified me; for God, my Father, sent me to save your souls by a great salvation.” My friends, learn from this story of Joseph, and the prominent place in the Bible which it occupies--learn, I say, how hateful to God are family quarrels; how pleasant to God are family unity and peace, and mutual trust, and duty, and helpfulness. And if you think that I speak too strongly on this point, recollect that I do no more than St. Paul does, when he sums up the most lofty and mystical of all his Epistles, the Epistle to the Ephesians, by simple commands to husbands and wives, parents and children, masters and servants, as if he should say: You wish to be holy? you wish to be spiritual? Then fulfil these plain family duties, for they, too are sacred and divine, and he who despises them, despises the ordinances of God. And if you despise the laws of God, they will surely avenge themselves on you. If you are bad husbands or bad wives, bad parents or bad children, bad brothers or sisters, bad masters or servants, you will smart for it, according to the eternal laws of God, which are at work around you all day long, making the sinner punish himself whether he likes or not. Examine yourselves--ask yourselves, each of you, Have I been a good brother? have I been a good son? have I been a good husband? have I been a good father? have I been a good servant? If not, all professions of religion will avail me nothing. If not, let me confess my sins to God, and repent and amend at once, whatever it may cost me. (C. Kingsley, M. A.)The fear of God This fear should daily control every Christian. No influence on the feelings, or the character, can be more salutary. What greater preservative from wrong can there be in youth, than the constant presence of a parent, whose feelings we regard, whose opinions we respect, and whose judgment we reverence. And if the presence of a parent is so salutary in restraining us from transgression, how much more so must the impression be, that we act in the view of the Almighty? And how appropriate to the condition of an immortal being is the state of mind, which is described in the saying, “ I fear God.” “ I fear God.” I know He is here. He is everywhere. I cannot go from His presence, nor flee from Him. To live, and move, and be in the presence of so great and adorable a being, cannot but excite emotions of awe. It cannot fail, if rightly considered, to produce a salutary fear in the heart of every child of Adam. “ I fear God.” He knows all my actions. Not one of them has been concealed from His view. The sins of my childhood are known to Him. They are written in His book. The iniquities of my youth are kept in His remembrance. The transgressions of maturer years are not hidden from His eyes. No palliation nor excuse can cause Him to take a different view of them from that with which He beholds them. He understands my thoughts. “ There is not a thought in my heart, but He knows it altogether.” There is no operation of my intellect, which He does not readily perceive. The subterfuges, which a perverted heart, or a soul full of prejudice, cast over its own doings, do not conceal it from the Most High. He knows all my opinions. If interest, or the fear of man, or the pride of consistency shall influence me to give, as my view of facts or of truths, a sentiment at variance with what seems to me to be according to truth, He sees it all. He fully comprehends the hyprocrisy of the transaction, and abhors the iniquity. He knows my motives. He knows what it is in us that moves us to retain His Word in our families; what it is that influences us to come to His house; what it is that incites any of us to profess to be His disciples. He knows all our feelings. There is no affection in our hearts which is not entirely open to His view. I fear God; for He is holy. To some, it may seem strange that the holiness of a being should be a ground of fear. But there is no other consideration which invests the character of Jehovah with such fearfulness, as that of His holiness. And this is as true of those who are holy, as of those whose sinfulness exposes them to His indignation. No other trait is more prominent in the character of devout men, than the fear of God. And this reverential regard for Him does not abate, even when the soul becomes perfect in glory. When John had a view of the heavenly world, he heard them “ sing the song of Moses, the servant of God, and the song of the Lamb, saying, ‘ Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glory Thy name, for Thou only art holy!’” “ I fear God” ; for He has a settled aversion to sin. This is His nature, and He is immutable--immutable in His attachment to holiness, and in His opposition to sin. Now, who that knows the holiness of Jehovah, and His constant abhorrence of sin, will not fear Him? Can a human being, who is convinced that he has violated the law of God--who understands that during many years he was constantly engaged in rebellion against Him--who feels, that even if he has been born of God, he has not been perfect, but is chargeable every day, in the view of Infinite Holiness, with many transgressions--can he live without fear? Considering the strength of his unsubdued propensities to evil, will he not be apprehensive that he may incur the displeasure of a Holy God? “ I fear God;” for He inflicts severe chastisements, even in this life, on such of His people as wander from Him. “ I fear God” ; by Him I must be judged. All my deeds, my words, and my feelings, must pass His scrutiny and receive His sentence. Do you say, if I am a Christian, I ought not to fear? The Saviour has not thus instructed me. “ I will forewarn you,” said He to His disciples, “ whom ye shall fear--fear Him who has power to destroy both soul and body in hell; yea, I say unto you, fear Him.” In view of such a Judge, who will not fear? Now, if such a fear of God occupy our souls, then it will be impossible not to speak reverentially respecting Him. Again: If this fear of God be in us, we shall have a happy influence on others. Our conversation will evince that there is something in our hearts, which is not known to the world, nor felt by such as are alienated from God. Our lives will tell to all around us that there is something in the fear of God which is calculated to diffuse a heavenly savour over all cur feelings and actions. In ways innumerable--in ways which, it is impossible for us to describe, or others to see--a grace will distil on those around us like drops of the morning dew; and blessings of immeasurable value, and eternal duration, will descend upon them. Brethren--let the fear of God dwell at all times in your’ hearts; for “ to that man,” said Jehovah, “ will I look, who is humble, and of a contrite heart, and who trembleth at My word.” (J. Foot, D. D.) Genesis 42:19-20 Let one of your brethren be bound Lessons 1. To prove truth among national parties, it is not unequal to give hostages. 2. Hostages being taken it is but equal that parties have liberty to manifest truth. 3. Nature will not, much less grace, dispatch hungry men without food. 4. Bread-corn is the break-neck of hunger (Genesis 42:19). 5. Reasonable testimonies of truth may be peremptorily demanded of suspected persons. 6. Justification and security are to be afforded to men of truth. 7. It is reasonable for men under trials to yield to just terms for deliverance (Genesis 42:20). (G. Hughes, B. D.) Genesis 42:21-22 We are verily guilty concerning our brother Conscience awakens in Joseph’ s brethren I. Joseph’ s brethren had not been placed in any peculiar circumstances of trial since the loss of Joseph; consequently their sin had slept. There had been nothing to call it to light; they had well-nigh forgotten it; its heinousness had become dim in the distance. But now they were in trouble, and they could not help seeing the hand of God in that trouble. Their spiritual instinct told them that their trouble did not spring out of the ground; it had been planted there--it had a root. Their sin had found them out at last, and their own adversity brought about that contrition for their offence which its own hatefulness ought to have been sufficient to produce. II. We see from this story that men may commit sins, and may forget them; and yet the sins may be recorded, and may one day rise up again with a frightful vitality. Men will soon bury their own sins, if they be left to themselves; but it is like burying seed, which appears to die and be forgotten, and yet it rises up again, and perhaps becomes a great tree. III. The voice of conscience is a good voice, a wholesome voice--yea, the very voice of God to our souls, and one to be welcomed by us if we only listen to it at the right time. The consciousness of guilt is a blessed thing, if only it come at the right time, and when there is opportunity for bringing forth fruits meet for repentance. Well for us if our estimate of our condition is the same, at least in its main features, as that estimate which God has made, and which the last day will produce! (Bp. Harvey Goodwin.)The memory of conscience I. IT IS SURE TO AWAKEN, THOUGH IT MAY SLUMBER LONG. II. IT IS BY OUTWARD TROUBLE. III. IT IS AND JUST. 1. In that it brings the past accurately to mind. 2. In that it connects the penalty with the sin. IV. IT MORAL AND INTO AND . Reuben became to his brethren what conscience becomes to the sinner. V. IT REMINDS US OF MORAL NOW AT WORK IN THE WORLD. God’ s searching providence is ever bringing past sins to light. Christ’ s Cross reveals the darkness of the world’ s guilt. (T. H. Leale.)The Nemesis of wrong I. THE OF A GUILTY SECRET. 1. This secret bound them henceforward to a life of hypocrisy. 2. This secret filled them with constant anxiety. 3. This secret neutralized all healthful moral influence. II. THE BLACK CLOUD OF THEIR DAILY LIFE. 1. They were the objects of suspicion. Jacob refused to allow Benjamin in their company. 2. They were the subjects of suspicion. Living in dread of God and man. III. THE EVER-DREADED, BUT , OF THEIR GUILT. (J. C.Burnett.)Joseph’ s brethren in trouble - I. THAT MEN UNDER THE OF FEAR CAN ONLY THE WORST TRAITS IN THEIR . II. THAT TIME DOES NOT THE OF AN EVIL DEED. III. THAT THE VOICE OF IS . IV. THE OF THE LAW OF . (Homilist.)The guilt of neglecting the souls of our brethren I. THE SOURCES FROM WHENCE THESE ARE TO BE DERIVED. 1. The relation of the sufferers. Our brethren. 2. The wretchedness of their state. 3. Our orders to succour them. 4. The possibility of affording them succour. 5. The facilities we have in this cause of compassion. (1) Providence; (2) The grace of God. 6. That even the effort we have made in this work furnish evidence of our guilt. II. WHAT SHOULD THESE PRODUCE? 1. The depravity of human nature will be acknowledged. 2. Deep and godly sorrow will be felt. 3. It will lead us to apply to the mercy of God. 4. It will awaken zeal. (J. Summerfield, M. A.)Transgression unperceived I. The most dangerous propensity of sin is its deceivableness; the concealment of its true nature and danger when committed, the extent and evil of it are seldom perceived; a veil is thrown over its hideous and destructive qualities; and it is imagined to be, if not altogether defensible in the sight of God, at least desirable at the moment, and tolerable. However the conscience may give warning that all is not perfectly right, the consequences are commonly neither foreseen nor apprehended. Whether this be in the very nature of sin, as brought by the spirit of evil into the world; or whether that wicked spirit, with his numberless agents, is continually exercised in producing this deceit; or whether it proceed from both these sources, which is probable, the evil and misery are the same: men are tempted to sin, because they do not perceive its utter sinfulness; and it seems as if they could do it with impunity, do it and have nothing to fear. II. And here, as we see the dreadful nature of sin, how it blinds the sinner, and makes him content with his guilt, so do we see the goodness of our heavenly Father, how graciously, by the ordination of His providence, He leads the transgressor to a deep sense of his perilous condition; how compassionately He interposes to deliver him from the fatal snare. III. The instruction to be drawn from this subject is highly beneficial and important: it warns us to consider our own case, to look into our own condition. And let us be mindful that we do draw, from such considerations and examples, the right conclusion. IV. There are two great considerations in connection with this subject, which I desire to press upon your attention. 1. The importance of our hearts being always open to God’ s merciful dealings in awakening us, and reclaiming us from evil. 2. That we profit from them without delay. (J. Slade, M. A.)The Christian responsible for his influence over others The language of self-reproach, which sharp compunction wrung from Jacob’ s sons, may well be adopted by many among ourselves. Take the most favourable case you can. Grant that you have done no positive harm to others. Have you not, too often, forgotten to do them good? Some, with no more natural abilities, and no better opportunities than their neighbours, render all with whom they come in contact, wiser, holier, and happier. Others, possessing the same powers of mind, and surrounded by she same circumstances, stand like a moral Upas, rendering the very atmosphere about them unwholesome and deadly. But, alas! how many who ought to improve a privilege so great, are, by inactivity and gross neglect, preparing for themselves seasons of sorrow in the future, when they will cry out, in agony of soul, knowing it is then too late to offer advice or aid to one who has become hopelessly hardened in sin, but whom, at an earlier period in his career, they possessed influence enough to save: “ We are verily guilty concerning our brother.” The wicked might kindly have been warned; the ignorant might easily have been taught; the headstrong might have been moved by expostulation and love; the poor might have been effectually relieved. Selfishness is the true secret of such unwarrantable neglect. We are disposed to think too much of our ease. Christians should not be contented with being in the right road themselves, but they should feel a lively interest in the welfare of others. Christians are responsible for their example. They are “ the salt of the earth.” They are “ the leaven,” which must leaven the whole lump. Their example in their families, in private intercourse with friends, and in their regular occupation, should be safe and consistent. Christian principle should be discovered in everything. Is it any wonder that the ungodly mock? Can we be surprised that unbelievers multiply? Is it astonishing that such a reckless disregard of ordinary duties, and such a strange forgetfulness of the importance of setting a good example, should draw a long train of calamities in the wake of inconsistent Christians, and cause them, in the hour of sickness and death, to cry out, at the remembrance of a brother, or husband, or child, or friend, shipwrecked and ruined by their neglect: “ We are verily guilty concerning our brother” ? (J. N. Norton, D. D.)Of the cause of inward trouble In this chapter we have the description of our fathers, the patriarchs; their first journey into Egypt for corn, to relieve their famine in Canaan. Herein is considerable-- 1. Their entertainment there: it was harsh, with much trouble, more danger. 2. The consequence of this their hard and distressful usage and entreatment; and that is trouble of mind, horror and perplexity of spirit: “ And they said one to another,” &c. The words, then, are the Holy Ghost’ s report of the case of the sons of Jacob, their being spiritually troubled, by way of conviction, or judgment in their own (which also is the Lord’ s) court of conscience. Wherein we observe-- 1. The actors themselves: being the registers, accusers, witnesses, judge, and tormentors. 2. Process in judging themselves: wherein-- (1) Self-accusation of the cause of their trouble, their sin, with the utmost aggravations; namely-- (a) In general: “ We are guilty.” (b) In particular: Of envy, wrong against a brother; whom in bitterness we saw without pity, and were deaf to his entreaties; obstinate to the admonition of Reuben, and abiding therein. (2) In self-condemnation: “ Therefore is this distress come” ; and his blood required. 3. Execution: wherein-- (1) The smart, by inward terror and consternation; their heart, misgiving them, is deeply affected, and that makes them very abrupt: “ Yea, verily,” that is, Alas! what shall we do? (2) The circumstance of the time when; couched in, “ and” (a) In general: Many years after the offence was done. (b) In special: Now that they were outwardly in an afflicted condition. Doctrines: I. Every man hath a conscience within himself. II. The guilt of sin turns a man’ s conscience, that is, himself, against himself. III. Conscience is apt to be very sensible, when it is awakened, not only of sin, but particular sins, and the particular circumstances and degrees thereof to the utmost; and charge all upon a man’ s self, not upon God’ s decrees or providence, nor upon the devil or evil company, &c. IV. Envy, unnatural affection, cruelty, deafness to the entreaties of the distressed, obstinacy against warning and admonition, continuance in sin without repentance, &c., are very heinous and dangerous. V. The accusations and condemnations of conscience are terrible, or cause terror beyond all expression. VI. There is a time when God will call over sins that are past, and charge them upon the conscience. VII. Inward trouble of mind sometimes (yea, usually) comes upon the people of God, when they are outwardly in some distress. (E. Pledger, M. A.)The moral impotence of time Twenty years after the event l Their recollections of that event was as clear as if it transpired but yesterday. Learn the moral impotence of time. We say this evil deed was done fifty years ago. Fifty years may have some relation to the memory of the intellect, but it has no relation to the tormenting memory of the conscience. There is a moral memory. Conscience has a wondrously realizing power--taking things we have written in secret ink and holding them before the fire until every line becomes vivid, almost burning. Perhaps some of you know not yet the practical meaning of this. We did something twenty years ago. We say to ourselves, “ Well, seeing that it was twenty years ago it is not worth making anything to do about it, it is past, and it is a great pity to go twenty years back raking up things.” So it is in some respects, a great pity to bother ourselves about things other men did twenty years ago. But what about our own recollection, our own conscience, our own power of accusation? A man says, “ I forged that name twenty-five years ago, and oh! every piece of paper I get hold of seems to have the name upon it. I never dip the pen, but there is something in the pen that reminds me of what I did by candle light, in almost darkness, when I had locked the door and assured myself nobody was there. Yet it comes upon me so graphically--my punishment is greater than I can bear!” Time cannot heal ouriniquities. Forgetfulness is not the cure for sin. Obliviousness is not the redeemer of the world. How then can I get rid of the torment and the evils of an accusing memory? The blood of Jesus Christ cleanseth from all sin. “ Let the wicked forsake his way and the unrighteous man his thoughts, let him return unto the Lord and He will have mercy upon him, and to our God, for He will abundantly pardon.” That is the kind of answer men want, when they feel all their yesterdays conspiring to urge an indictment against them, as sinners before the living God. (J. Parker, D. D.)The human soul contains within itself all the necessary elements of retributive penalty Here is nothing but memory, conscience, and reason; yet what an exhibition and illustration of the self-retributive power of sin! 1. Memory. “ We saw the anguish,” &c. 2. Conscience. “ We are verily guilty,” &c. 3. Reason. “ Therefore is this distress come upon us.” Let a soul go into the future state with a memory to recall, a conscience to accuse, and a reason to justify penalty as deserved; and what more is necessary to hell? Hence Milton-- “ The mind in its own place, and in itself, Can make a heaven of hell, a hell of heaven!” Sin brought home to the conscience It would be good for us if we could entertain the same views of sin in the time of temptation, that we are likely to have after it is committed, or at the time when trouble brings it home to our consciences. When Joseph cried piteously to his brethren out of the pit, they thought only of the pleasure of gratifying their envy. They then wilfully overlooked the guilt they were contracting, and the sorrows they were preparing for their father, and for them, selves; but when they were in trouble, they remembered their guilt in all its aggravating circumstances, and they would have given all they had in the world to recover that degree of innocence to which they might have pretended before Joseph came into their hands. They were chargeable with many other sins. Simeon and Levi, in particular, were chargeable with a crime not less heinous than the murder of Joseph. Yet the affliction which they endured in prison brought to remembrance in a special manner this sin against their brother. This was an atrocious iniquity, of which the most of them were equally guilty. We are naturally averse to suffering of every kind, and yet nothing is more necessary than suffering when we have sinned. It is necessary for us to know and feel the bitterness of sin, that we may confess and forsake it. And the sufferings which our flesh endures, are often necessary and useful to bring our sins to our remembrance. No doubt Joseph’ s brethren had often formerly thought with regret of the hatefulness of their conduct. If they were not hardened to a very uncommon degree, their hearts must have smitten them soon after the fact was committed. The sight of their father’ s anguish must have melted their stubborn spirits. But they needed their afflictions in Egypt likewise to awaken a new and more affecting sense of their wickedness. Joseph, and God by Joseph, did them a kindness in giving them an experimental knowledge of the bitter sufferings of an oppressed man, when he pours out tears, but finds no comforter. (G. Lawson, D. D.)Therefore is this distress come upon us Jacob’ s sons did not think that the man who had treated them with such severity knew anything concerning their conduct to their poor brother, but they knew that there is a God in the heavens, who knoweth and judgeth all the actions of the children of men. In this knowledge they were trained up by their father. But although they had been the children of a man who knew not God, this reflection might have occurred to them in the day of trouble, Adoni-bezek, king of Jerusalem, had his education amongst the most hardened sinners that ever lived in the world, and was himself one of the most hard-hearted tyrants that ever disgraced a throne; yet, when sore trouble came upon him, he acknowledged that it was the infliction of just punishment from God (Judges 1:1-36.). It is said of the virtuous Dion, the Syracusan, that when he was compelled to flee from his country, and knocked at some doors that did not open unto him as they would have done in former times, he meekly observed to his servant, that perhaps himself, in the time of his prosperity, had not always opened his door to the stranger. When we meet from men with treatment which we did not deserve, it may be of use, for calming our spirits, to consider whether we have not been guilty of as bad, or even worse conduct, to some of our neighhours. What if God has commissioned these men who behave ill to us, as His messengers, to execute His anger for offences against some of their fellow-men? Look forward, ye who have hitherto lived in ease and prosperity. The day of trouble will come. Plant not your dying pillow before hand with thorns and briars. If no reverse of circumstances should come upon you before you till you die, yet you are sure that you must die; and a death-bed will be the very worst place for such reflections as awakened conscience may produce. Bitter was the anguish of Joseph’ s brethren, but it would have been ten times more bitter if they had seen inevitable death before their eyes. They had little prospect of repairing the injury done to Joseph; but they might yet live to repair in some degree the wrong they had done to their father, and to seek with tears and supplications the forgiveness of their sins from God. Look back on your former conduct. Consider whether you have not done some injuries that may yet be repaired, or neglected some important duties that may yet be done, before you go to that place where there is no counsel, nor device, nor work. O death! how terrible are thy approaches to the man who is conscious that he hath shut his ears against the cry of the poor, or against the loud calls of the Son of God, urging him to improve the space given him for repentance! (G. Lawson, D. D.)The time when conscience makes itself heard Have you ever heard of the great clock of St. Paul’ s in London? At midday, in the roar of business, when carriages, and carts, and waggons, and omnibuses, go rolling through the streets, how many never hear that great clock strike, unless they live very near it. But when the work of the day is over, and the roar of business has passed away--when men are gone to sleep, and silence reigns in London--then at twelve, at one, at two, at three, at four the sound of that clock may be heard for miles around. Twelve--One!--Two!--Three!--Four! How that clock is heard by many a sleepless man! That clock is just like the conscience of the impenitent man. While he has health and strength, and goes on in the whirl of business, he will not hear conscience. He drowns and silences its voice by plunging into the world The time will come when he must retire from the world, and lie down on the sick bed, and look death in the face. And then the clock of conscience, that solemn clock, will sound in his heart, and, if he has not repented, will bring wretchedness and misery to his soul. (Bp. Ryle.)Indestructibility of conscience Man’ s conscience was once the vicegerent of Deity: what conscience said within was just the echo of what God said without; and even now, conscience in its ruin has enough of its pristine eloquence and surviving affinity to God never to be altogether and always silent. The passions try to make conscience a sort of citizen-king, putting it up and down as they please: but it will not quietly submit; it resists the authority of the passions; it insists upon supremacy; it cannot forget its noble lineage and its erst holy function derived from God. As long as man can gratify his passions, and give an opiate to conscience, so long will it be partially quiet. But a day comes when the passions must be laid, and when every beat of the heart, like the curfew bell, will tell you that the time for extinguishing their fires is come, and then and there conscience will re-assert its lost supremacy, grasp its broken sceptre, and, refusing to be put down, it will emit its true and eternal utterances; and reason of righteousness, and temperance, and judgment; and prove that man may peradventure live without religion, but die without it he rarely can. A death-bed is that hour when conscience re-asserts its supremacy, however stupefied it may have been with the opium of half a century, and reminds its possessor of all behind and before. In such a case there are two resources: either the Romish priest, with a stronger opiate, under which man will die deluded and deceived: or the blood of Jesus, with pardon for the sin, and therefore peace for the conscience, which is the joyful sound of forgiveness. (J. Gumming, D. D.)Voice of an evil conscience The voice of an evil conscience is not one evil in particular, but a multitude of evils. It is a barking hell-hound, a monster vomiting fire, a raging fury, a tormenting devil. It is a nature and quality of a guilty conscience to flee and be terrified, even when all is well, and when prosperity abounds, and to change such prosperity into danger and death. (Luther.)A burdened memory A dying man, floating about on the wreck of the Central American, thought he heard his mother’ s voice saying, “ Johnny, did you take your sister’ s grapes?” Thirty years before his sister was dying of consumption, and he had secretly eaten some choice grapes sent her by a friend. For twenty years the words had passed from his recollection. What have we really forgotten. Genesis 42:22 Do not sin against the child Do not sin against the child Thus Reuben reminded his brethren of his admonition concerning Joseph--thus would I address you with regard to your own children. Note the words of the text: “ Spake I not unto you saying, Do not sin against the child?” The essence of sin lies in its being committed against God. The sword of sin cuts both ways, it not only contends against God but against His creatures too. It is a double evil. Like a bursting shell, it scatters evil on every side. Every relationship which we sustain involves duty, and consequently, may be perverted into an occasion for sin. The text calls us to consider one particular form of sin, namely, sinning against a child, and it is of that I intend to speak this morning, looking up to the Father of spirits that He would teach me to speak aright. I. WHAT IS THIS WHICH HAS BEEN SAID TO US? “ Do not sin against the child.” This warning may be suitable for every one of us without exception, for those who are not parents, and who are not teachers of the young are nevertheless bound to remember that they are in a commonwealth of which young people make up a very considerable part. Little eyes are so quick to observe the actions of those who are grown up, that adults should be careful what they do. I would say to every man who is giving full swing to his passions, if nothing else will check you, at any rate pause awhile when yonder fair-haired girls and lisping children are gazing upon you. If you care not for angels, stop for the sake of yon blue-eyed boy. Let not the leprosy of your sin pollute your offspring more than must be. To the parent the text speaks with a still small voice, to which I trust none of us will be deaf. “ Do not sin against the child” --against your own dear child! Yet how many parents do so! If, as I now speak, unconverted parents will be compelled to acknowledge the truthfulness of the accusations I shall lay against them, I hope they will be led to deep and true repentance. There are many parents who neglect altogether the religious education of their children. I remember a woman who was converted at an advanced age, who had been left years before a widow with many children; she was a most exemplary, moral, and industrious woman, and earning her living by most laborious work, she yet managed to bring up all her family, and settle them in a suitable manner; but after her conversion I think I never saw more bitter tears than those which she shed when she said, “ I took care to feed them and clothe their bodies, but I never thought of their souls. Alas! for me, I knew no better; but alas! for them, I left the chief thing undone. The other day I spoke to my eldest son about the things of God, and he told me religion was all a farce, he did not regard a word I said; and well,” said she, “ might he be an infidel when his mother never said a word by which he could have been led to be a believer.” Words were spoken by way of comfort to her, but like Rachel she refused to be comforted, because she said, and said truly, her great opportunity had been thrown away. The best time of effort for a mother had been allowed to pass away unused. Her harvest was passed, and her summer was ended, and her children were not saved. Parents who teach their children to sing the silly, frivolous, and perhaps licentious songs, are sacrificing them to Moloch. Shame is it when from a father’ s lips the boy hears the first oath, and learns the alphabet of blasphemy. There are crowds of parents upon whose head the blood of their children will certainly descend, because they have launched them on the sea of life with the rudder set towards the rocks, with a false chart, a deceitful compass, and every other appliance for securing eternal shipwreck. The text further bears with equal severity upon the preacher. I feel it chides and chastens me. Preaching is full often too obscure for children; the words are too long, the sentences too involved, the matter too mysterious. Sacred simplicity should be so cultivated by the ambassador of Christ, that lads and lasses should hear intelligently under a good shepherd, and the least lamb should be able to find food. But we must push on. I want the Church of God, and especially this church, to attend carefully to the next few remarks. When teachers and others are earnest about the conversion of children, and some of them are converted, they then come into relationship with the Church, and too often the Lord’ s people need the advice, “ Do not sin against the child.” How can a Church so offend? It can do so by not believing in the conversion of children at all. II. WHO SAYS THIS TO US? 1. Nature says it first. The instincts of humanity cry, “ Do not sin against the child. It is but a child; it is little; sin not against it.” 2. Experience adds its voice to nature, “ Do not sin against the child.” Hundreds of parents have been brought with sorrow to the grave through the natural result of their own failures and trespasses in reference to their children. They taught the lesson of sin, and the children, having learned it, practised it upon their parents. If you would not stuff your pillow with thorns, do not sin against the child. 3. Conscience repeats the same advice; that inward monitor ceases not to remind us of what is due to God and to His peculiar charge, the weak and feeble. Conscience tells us plainly that we must not sport with responsibilities so vast. 4. The Church adds her voice to that of conscience. “ Do not sin against the child,” for the children are the Church’ s hope. Bring them to Christ, that He may put His hands upon them and bless them, that they may become the future teachers and preachers, the pillars and defence of Christ’ s Church below. 5. God Himself, speaking from the excellent glory, this morning, saith to each one of His servants here, “ Do not sin against the child,” and I ask that if no other voice be heard, we may all bow before His glorious Majesty, and ask for grace to be willing and obedient. III. Thirdly, having heard the message, WHAT THEN? Only two things. 1. Does not that exhortation startle some of the unconverted and unawakened here? I think if I were as you are, sir, if I had lived to be sixty years of age, and my son had died through drunkenness, or my daughter were at this time living a godless life, and I were unconverted, it would shoot a pang through my heart to think that I should have brought such misery upon them through my neglect of Divine things. 2. Does not this command of this morning press upon every Christian here, not alone upbraiding us, but as arousing our laggard energies, exciting us to something more of diligence and effort? Will you not roll away that reproach which I mentioned just now, which rests upon some of you, because there are schools without teachers? Parents, will you not pray for your children, and even to-day seek to hold up Jesus before them? Will we not all, God helping us, say within ourselves, that we will not longer sin against the child, but in Jesus’ name seek to gather His lambs and feed them for Him? (C. H. Spurgeon.)Do not hurt the child I. How MAY WE SIN AGAINST A CHILD? 1. We may sin against a child first of all by spoiling him. If the peach trees and plum trees that are nailed to the garden walls by a hundred little pieces of cloth could but think and speak, they might very likely say to the gardener so busily at work with the hammer--“ Why fasten us up like this, and forbid our beautiful branches from running on the ground or playing in the breeze. How unkind it is to put so many restraints upon us and leave us so little liberty; let us just for this season run over the wall, along by the wall, or away from the wall, or any way we please.” But the gardener, with a smile, would reply, “ It is out of kindness I do it, not from mere caprice. Wait until the spring has glided into summer, and all thy branches are decked with snowy bloom. Wait until the summer has mellowed into autumn, and then when thy boughs are laden with fruit, which they never could have borne but for these restrictions, then you will see that all has been done for thy good and to make thy fruit the richer.” So, parents, out of very kindness to the child you must sometimes say, “ No,” and place restrictions on him. 2. There is a second way in which you may sin against a child, the very reverse of that just mentioned, and it is by harshness. 3. A third way of sinning against a child is by bad example. It is Gilfillan who remarks that “ any fault in a parent, any inconsistency, any disproportion between profession and practice, or precept and practice, falls upon the child’ s eye with the force and precision of sunbeams on a daguerreotype plate.” On what other ground can you account for the awful proficiency in sin which you find in many a little one? 4. There is a fourth way of sinning against a child which I do not for a moment suppose is followed by any present. It is by selling a child for gain. Would that my Master might enable me to express in language strong enough the indignant thoughts that burn within my breast concerning this miserable traffic in children’ s souls. Joseph is not the only child that has been sold for a few pieces of silver. Do you ask me what I mean and to what I refer? I answer to the thoughtless wicked practice of setting the child to any kind of work, and placing him amidst any kind of companionship so as to have the benefit of the few pence he may earn. Better starve without it than live by it, for it is nothing less than blood money. 5. Our next point is one that will, I doubt not, include many present. You may sin against the child by neglecting the means for its salvation. II. THERE ARE MANY REASONS WHY WE SHOULD NOT SIN AGAINST THE CHILD. 1. Sin not against him, because he is a child. If you must sin against some one, sin against one of your own size and strength, but it is a dastardly thing and Cowardly to sin against a child. The little thing’ s innocence ought to be its safeguard, and its very weakness should prove its protection. 2. Sin not against the child, because by so doing you may blast his whole life. You may with your foot so alter the course of that tiny little mountain rivulet that, instead of flowing gently down and widening as it goes until it glides through the smiling valley, refreshing thirsty man and beast, it leaps from rock to rock, from crag to crag, falling at last with hideous roar clown some black precipice. Oh, the fatal result of turning its course so near the spring. 3. Do not sin, moreover, against the child, because children are Christ’ s favourites. He ever showed a peculiar sympathy with and care over children. (A. G. Brown.)His blood is required The heinousness of sin From this, as well as from many other passages of Scripture, may be learnt the unpardonable nature of sin, and that even penitence itself cannot always protect us from the evils which vice naturally brings in its train. And this we see to be continually the case in the world around us. We often perceive that the consequences of one false step, one single error, can never be altogether averted, by any repentance or amendment on the part of the sinner. Suspicion and distrust still cling to him through life, haunting him at every step, and blasting all his prospects. This is the natural course of things; and what is the natural course of things but the will of God, making use of human instruments to manifest to the world His utter abhorrence of even the very appearance of evil. Let us not, then, deceive ourselves in supposing that because God has opened to us a hope of forgiveness, through the death of His Son, sin has thereby lost any of its blackness in His sight. Still less let us imitate the conduct of those who do evil that good may come, and who profanely imagine that God can be glorified by their iniquities. It is true that “ there is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance” --but the joy arises from the unexpectedness and difficulty of his repentance, and not from his greater acceptableness in the sight of a holy God. Let it then be our earnest labour, from our earliest youth to our latest old age, to keep ourselves as much as possible undefiled in the way, and we shall still feel enough of our original frailty within us, to convince us that we are, after all, but unprofitable servants. Let the magnitude of the price which has been paid for our offences be a proof to us of the heinous nature of sin, and not an occasion of negligence. And let us learn, from the example before us, that guilt, though it may be retrieved, by repentance, from eternal punishment in the next world, will hardly ever escape from its evil consequences in this--that though the wound may be healed, yet the scar will still remain--and that though we may sin, like Reuben, from weakness rather than from vice, yet from us, like Reuben, will some bitter atonement for our transgression be hereafter required. (D. Charles.)Blood-guiltiness Although it was not certain that Joseph was dead, yet Reuben had too good reason to charge his brethren with blood-guiltiness. They were guilty of a bloody crime even in the eyes of men. No thanks were due to them for the care that Divine Providence took of him, any more than we owe thanks to the murderers of our Lord, because God brought Him again from the dead. We are accountable for those mischiefs that are the probable consequences of our wilful sins, as much as for the real consequences of them, if we had the same reason to dread them. When we repent of such sins, our grief on the whole will not be so painful as it would have been if God had not prevented the fatal effects which we had reason to dread; but the sin is the same, and the grief with which we ought to lament the sin is the same, only it is to be mingled with thankfulness and joy in that mercy which hath counteracted the natural effects of our misconduct. Two pair of combatants go forth to fight a duel. One kills his antagonist. Another fires his pistol with a view to kill his neighbour; but Divine Providence mercifully prevents the shedding of blood. He is no less a murderer in the eye of God than the other, and has the same reason to deplore his bloody purposes. But the other has an additional reason or bitter grief, because God hath suffered him to execute his bloody purpose, and to send into the other world a fellow-creature, who died in an act of wickedness like his own. You will all say, that whatever crimes are chargeable upon you, the guilt of blood is not in your skirts. Joseph’ s brethren might probably have said the same thing. They do not say, We are guilty of our brother’ s blood, but, We are guilty of turning a deaf ear to his mournful cries. Reuben, however, does not hesitate to charge them in direct terms with the guilt of blood; and we do not find that they had the courage to contradict him. They could not but see that their cruelty to Joseph had brought on, or might have brought on, his death. Isaiah tells the people of his own time, that their hands were full of blood (Isaiah 1:15). It is not to be supposed that the generality of the people were chargeable with that kind of murder which would have exposed them to an ignominous death by the laws of their country. But in the eyes of the great Judge, they were stained with blood in such a manner, that when they made many prayers with hands stretched out to His throne of mercy, He turned away His eyes from beholding them and His ears from hearing their supplication (Isaiah 1:15). (G. Lawson D. D.) Genesis 42:24 He turned himself about from them and wept Joseph’ s feelings on seeing his brethren After the lapse of twenty years, Joseph on seeing his brethren wept. Why, he might have been vengeful! It is easy for us glibly to read the words, “ Joseph turned himself about and wept.” But consider what the words might have been! We oftentimes see results, not processes. We do not see how men have had to bind themselves down, crucify themselves--hands, feet, head, and side--and undergo death in the presence of God, before they could look society in the face with anything like benignity and gentleness and forgiveness. What the words might have been! Joseph, when he saw his brethren, might have said, “ Now I have you! Once you put me in a pit--I shall shake you over hell; once you sold me--I will imprison you and torture you day and night; you smote me with whips--I shall scourge you with scorpions! It shall be easier to go through a circle of fire than to escape my just and indignant vengeance to-day!” He might have said, “ I shall operate upon the law, ‘ A tooth for a tooth and an eye for an eye.’” That is the law of nature; that is elementary morality. It is not vengeance, it is not resentment; it is alphabetic justice--justice at its lowest point--incipient righteousness. It is not two eyes for an eye, two teeth for a tooth; but an eye for an eye, a tooth for a tooth, a blow for a blow, a pit for a pit, selling for selling, and so on. A great many men are perfectly content with elementary morality and alphabetic justice. People don’ t educate themselves from this kind of righteousness into Christian nobility of disposition. It is not a question of education; it is a question of sanctification. Few men can rise beyond mere justice. Many men find in mere justice all the moral satisfaction which their shallow natures require; they cannot see that mercy is the very highest point in justice, and that when a man stoops to forgive be becomes a prince and a king and a crowned ruler in the house and kingdom of God. It requires all that God can do to teach men this: That there is something higher than the law of retaliation, that forgiveness is better than resentment, and that to release men is oftentimes-if done from moral consideration and not from moral neglect--the highest form of Christian justice. But revenge is sweet! I am afraid that some of us like just a little revenge; not that we would ourselves personally and directly inflict it, but if our enemies could, somehow or another, be tripped up, and tumble half way at least into a pit, we should not feel that compunction and sorrow and distress of soul which, sentimentally, appears to be so very fine and beautiful. Nothing but God the Holy Ghost can train a man to this greatness of answering the memory of injury with tears, and accepting processes in which men only appear to have a part, as if God, after all, had been over-ruling and directing the whole scheme.. (J. Parker, D. D.)The secret sorrows of men “ And Joseph turned himself about from them and wept.” Afterwards he left their presence and went into his chamber and wept. Think of the secret sorrows of men! The tears did not flow in the presence of the ten men. The tears were shed in secret. We do not know one another altogether, because there is a private life. There are secret experiences. Some of us are two men. Joseph was two men. He spake roughly unto his brethren. He put it on, he assumed roughness for the occasion. But if you had seen him when he had got away into his secret chamber, no woman ever shed hotter, bitterer tears than streamed from that man’ s eyes. We do not know one another altogether. We come to false conclusions about each other’ s character and disposition. Many a time we say about men, “ They are very harsh, rough, abrupt” ; not knowing that they have other days when their very souls are dissolved within them; that they can suffer more in one hour than shallower natures could endure in an eternity. Let us be hopeful about the very worst of men. Some men cannot cry in public. Some men are unfortunately afflicted with coarse, harsh voices, which get for them a reputation for austerity, unkindliness, ungeniality. Other men are gifted with fairness and openness of countenance, gentleness and tunefulness of voice. When they curse and swear it seems as though they were half praying, or just about to enter into some religious exercise. When they speak, when they smile, they get a reputation for being very amiable men, yet they do not know what amiability is. They have no secret life. They weep for reputation; they make their tears an investment for a paltry renown. We do not want all our history to be known. We are content for men to read a little of what they see on the outside, and they profoundly mistake that oftentimes. But the secret history, the inner room of life, what we are and what we do when we are alone, no man can ever tell--the dearest, truest, tenderest friend can never understand. Do not let us treat Joseph’ s tears lightly. Under this feeling there are great moral principles and moral impulses. The man might have been stern, vengeful, resentful. Instead of that he is tender as a forgiving sister. When he looks he yearns, when he listens to their voices all the gladness and none of the bitterness of his old home comes back again on his soul. (J. Parker, D. D.)Joseph’ s emotion The hearing of the bitter reflections made by his brethren, upon their barbarous treatment of himself, brought rivers of waters from Joseph’ s eyes. Many passions, many unpleasant and many pleasant remembrances, struggled together in his mind. He tenderly sympathized with the distress of his brethren. He was grieved when he found it necessary to inflict such grief upon men so dear to him, after all they had done to ruin his comfort. He wept at the remembrance of that anguish which he had felt in the day of his calamity, and of the unavailing applications to his hard-hearted brethren, extorted by strong necessity and bitter anguish. He called to mind his afflictions and his misery, the wormwood and the gall; but he remembered also how the Lord had sent from above, and taken and drawn him out of many waters, and set him in a large place, and established his goings. Although Joseph was now exalted to glory and power, he was not in the place where all tears are wiped from every eye. We must in this world weep often, even for ourselves; we must often weep for our friends; but “ they that sow in tears shall reap in joy.” He that “ goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Joseph wished not that his brethren should see his tears. When he found he could not refrain, he turned himself from them and wept. Tears shed in secret are the truest indication of the heart. Jeremiah wept in secret places for the calamities coming upon his people, when the Lord’ s flock was to be carried away captive. (G. Lawson, D. D.)Took from them Simeon, and bound him:-- Harsh steps sometimes necessary The circumstances of the case required such a behaviour from Joseph as ought not to be made a precedent, unless similar circumstances, or different circumstances of a very uncommon kind, render it advisable. It was not sufficient to satisfy Joseph that he heard his brethren sorely regret their conduct towards himself. In the judgment of charity, he hoped their repentance was sincere; but farther proofs of their sincerity were requisite, before he could place that confidence which he wished to do, in any professions they might have made. Parents are not to be blamed when they forgive their offending but penitent children, although they watch over them with anxious jealousy, lest they should not “ bring forth fruits meet for repentance.” The surgeon is not to be blamed although he give great pain to his patient, by incisions deeper than appear to ordinary beholders to be necessary. Joseph had too good reason to know the stubborn spirit of some of his brethren, and in particular of Simeon; and who knows but he had particular directions from God about the proper means for taming it? During the two or three days of his brethren’ s imprisonment, he had time to acknowledge the Lord in this important affair, and the Lord directed his steps. You must not be rash in passing judgment on men’ s conduct. “ A tree,” says our Lord, “ is known by its fruit.” And yet there are cases in which the fruit is to be judged of from the tree. If a good man does actions that are certainly bad, that charity which rejoiceth not in iniquity but rejoiceth in the truth, will not hinder you from assigning them that character which they deserve. But if actions are dubious, charity, which believeth all things, hopeth all things, forbids you to pronounce them bad till better evidence appear. “ He bound Simeon before their eyes.” This circumstance of Simeon’ s imprisonment puts us in mind of Nebuchadnezzar’ s cruelty to Zedekiah, king of Judah, whose sons he slew before their father’ s eyes, and then caused his eyes to be put out, that he might never behold another object. His intention was to double the calamities of the loss of sight, and of the murder of his children. But those actions may be not only different, but opposite in their nature, which present the same appearance when viewed with a careless eye. An enemy wounds that he may destroy, “ but faithful are the wounds of a friend.” All Joseph’ s brethren now with him, except Reuben, needed severe rebukes; and no reproofs of the tongue were so likely to subdue their haughty spirit, as the sight of the distress of their brother and companion in iniquity. But it is probable that Joseph’ s chief design in presenting this melancholy spectacle to their eyes was, that they might be excited to return more speedily with their younger brother, whom Joseph was impatient to see. The eye affects the heart. Envy hindered them from regarding the distress of Joseph in the pit; but it was to be hoped that they would compassionate the sufferings of that brother who had never offended them by his dreams, nor received from his father a coat of divers colours. We cannot pretend either to the power or to the wisdom of Joseph. We do not enjoy such intercourse with Heaven by immediate revelation as he frequently enjoyed; and therefore, it would be presumptuous in us to pretend to take such methods as he employed, to humble the spirits of those who have offended us. We have never met with usage that can be compared to the treatment which he had received from his brethren. We must not, however, hope to pass through life without trials to our patience and meekness. “ Who is a wise man, and endued with knowledge among us? let him show out of a good conversation his works with meekness of wisdom.” (G. Lawson, D. D.) Genesis 42:25-28 My money is restored; and lo, it is even in my sack: and their hearts failed them The miseries of an awakened conscience I. THEY PURSUE THE SINNER . II. THEY DRIVE THE SINNER TO PUT THE WORST UPON EVERY EVENT. III. THEY ARE TO LEAD THE SINNER TO . (T. H.Leale.)The money returned I. THE RETURN. Affairs in Egypt strangely settled, they set out on their return. They have been treated with a perplexing mixture of kindness and harshness. They have provision for their journey; but they remember the prison, and the hostage they have left behind. What shall they say to their father? Once they returned without Joseph. He scarcely recovered from that blow. Now they are without Simeon, and must demand Benjamin. How great their perplexity! They thought of Joseph when in the presence of the lord of Egypt; do they think of him now? By the very road they were travelling they saw him borne away years before. They were enveloped in mystery. The old man at home among his hungry household, and their own children awaiting their return. Simeon’ s children, too, to meet; and no father brought back to them. II. THE . Thus perplexed, and anxiously anticipating the result, they arrive at one of the inns, or khans, at which the caravans stopped to rest. An ass needs provender. A sack is opened. The money is discovered. Consternation. What can it all mean? Did they reflect on the money for which they had once sold a brother? Probably Joseph’ s purchasers once lodged with their newly bought slave in that very inn, and talked of the sum they had given, as these men were now talking of the money they had found. This money boded no good. An unheard-of thing, that a seller should return the money. Joseph very likely returned the money to ensure their return; lest they might need food and not have money to buy it. A new thing to tell their father. III. THE FAMILY . They arrive at home. The first greetings over, inquiries are made. Where is Simeon? They relate the history of their adventures and Simeon’ s detention. While they relate this strange history they open their sacks. A new discovery. All the money returned! Fear seizes the whole family. It is a new thing in the story of trade. May have been regarded by them as a pretext for the Egyptians coming and carrying them all away into captivity. Jacob especially filled with dread. He has now lost two sons, and sees in the returned money a new occasion of alarm. “ All these things are against me.” But they were all for him, because a son was in it all. “ All things shall work together for the good of them who love God,” because another Son--Jesus Christ--is concerned in our welfare. Learn: I. Past sins cast their shadow on the present, and overcast the future. II. The wicked fleeth when no man pursueth. III. Conscience converts things strange into things ominous. IV. Our ignorance of Divine plans causes us to charge God foolishly. V. No money needed to procure the bread of life. “ In my hand no price I bring.” Jesus Christ is an “ unspeakable GIFT.” (J. C. Gray.)A sorrowful company “ They said one to another, What is this that God hath done unto us?” They all spoke the same language of despondency. None of them, as far as we find, administered any comfort to his companions. It is an unhappy thing, when, in a company of men, not one is found who can speak a word in season, for advice or consolation to his companions in trouble. It is reported, that in a time of persecution, some faithful ministers met together to deliberate about their duty. All of them for a time were silent, or if anything was said, it tended only to increase the general dejection. At last they all recovered their spirits, at hearing one of their number say, “ We are all immortal till our work is done.” These few words gave effect to a truth, which they already knew, that their days were numbered by a Divine decree, and that it was not in the power of all the men on earth to cut them off from the land of the living a moment before the time appointed by the wisdom and love of that God whom they served. (G. Lawson, D. D.)The money found in the sack 1. See how sin pursues the sinner. Like an enemy that he cannot shake off, ready at any moment to accuse and torment. And it will do more against him hereafter, unless taken away. 2. Observe the fear of these men. They were bold, hard men; yet see how their heart fails them. Whom do they fear? The stern Egyptian ruler? No. Their own thoughts, their own secret, their own sin. Nothing makes men so fearful as an evil conscience. 3. But their thoughts turned not to their sin alone, but to God. They saw His hand in what befell them. This, as far as it went, was a wholesome thought. What they said was quite true; it was God that was dealing with them. It was well that they should feel it. (F. Bourdillon.) Genesis 42:29-35 They came unto Jacob Lessons 1. Providence carrieth guilty souls in, through, and out of temporal dangers at His will. 2. Gracious fathers are gratified sometimes from God by safe return of sinful children. 3. Reason will instruct men to declare all events of Providence furthering, or hindering in the way (Genesis 42:29). 4. In relation of providential events truth must be declared; yet no need of telling all. 5. In relating providences, evil men are willing to hide sins which caused them. 6. It concerns suspected, and accused persons to declare what is required for their purgation. Upon this these sons of Jacob make this narration of themselves and others (Genesis 42:30-34). (G. Hughes, B. D.)Lessons 1. Providence ordereth to creatures strange things at home, as well as abroad. 2. God ordereth good in events to men, which they are apt to think bad. 3. Mistakes of Providence may make men fear where no cause is (Genesis 42:35). (G. Hughes, B. D.)Money causing fear Gold and silver are bright metals. They dazzle the eye of the greater part of mankind. Achan saw a gold wedge, and, in defiance of an awful curse, took it to his tent. Yet when Jacob and his sons saw heaps of money in the mouths of their sacks, they were terrified as if they had seen a serpent. For what reason were they afraid at a sight so generally desired? They thought that this money was a snare laid for their lives. And have not many rich men still greater reason to tremble when they look at their gold and silver? All money unjustly got, or unrighteously or unmercifully kept, is a snare to the possessor, and will rise up to witness against him in the day of accounts. Such riches are corrupted and cankered, and the rust of them shall be a witness against the owners, and eat their flesh as it were fire. But Jacob and his sons had no good reason to be afraid when they saw the money. It came not from an artful knave, but from a kind son and brother, who was tenderly solicitous about his father and brethren, that they should not come to poverty. Our fears often proceed from our ignorance and mistake. We are afraid of those evils that will never come, and stand in no fear of those that will come. Happy are they who can commit all their affairs to Him who knows everything that shall befall us. Jacob’ s sons were afraid at the inn, when they were told of money in one of their sacks. But the fears which they had endeavoured to forget were awakened anew at the opening of all their sacks. Every little circumstance heightens the distress of minds already dejected; and therefore, in dangerous circumstances, it is necessary to our peace and happiness to have our minds fortified with the consolations of God. “ The wicked fleeth when no man pursueth, but the righteous is bold as a lion.” (G. Lawson, D. D.) Genesis 42:36 All these things are against me The conflict of life So spoke the patriarch Jacob when Joseph had been made away with, Simeon was detained in Egypt, Benjamin threatened, and his remaining sons were suspected by him and distrusted; when at his door was a grievous famine, enemies or strangers round about, evil in prospect, and in the past a number of sad remembrances. Thus did Almighty God remind His people that the world was not their rest. I. In Jacob is prefigured the Christian. What he said in dejection of mind, the Christian must say, not in dejection, not in complaint or impatience, but calmly, as if confessing a doctrine--“‘ All these things are against me,’ but it is my portion; they are against me, that I may fight with and overcome them.” If there were no enemy, there could be no conflict; were there no trouble, there could be no faith; were there no trial, there could be no love; were there no fear, there could be no hope. II. To passages like these it is natural to object, that they do not belong to the present time, that so far from Christians being in trouble because they are Christians, it is those who are not Christians who are under persecution. The answer is that affliction, hardship and distress are the Christian’ s portion, both promised and bestowed, though at first sight they seem not to be. If Christians are in prosperity, not in adversity, it is because, by disobedience, they have forfeited the promise and privilege of affliction. III. Take up thy portion then, Christian soul, and weigh it well, and learn to love it. (J. H. Newman, D. D.)The increasing troubles of Jacob’ s old age I. THE CAUSES WHICH LED TO THEM. 1. The strange perplexity into which his sons had been brought. 2. The opening again of an old wound (Genesis 42:32). 3. The loss of all earthly hope. II. THE IN JACOB’ S WHICH THEY REVEL. 1. Querulousness and despondency. 2. Want of strong faith in God. (T. H. Leale.)Mistaking God’ s providences There is nothing more characteristic or more striking in the nature of man than the alternations often very rapid--to which he is subject of seasons of self-confidence and gloom. I. A NATURAL . 1. Human nature in similar circumstances is continually making it. I might go further, and say that human nature, even after it has been strengthened and elevated by Christianity, is still continually prone to pass this judgment upon the providence of God. When lately the edifice of fortune, which perhaps long years of energy and honesty had piled, was in an instant stricken as by a bolt from heaven, and fell crumbling around you, leaving you all unsheltered in a cold, unpitying world, could you see a proof of infinite tenderness, a sign of happiness, in the smoking ruins at your feet? 2. Human nature cannot by itself do otherwise than give this answer. There is, and can be found, no comfort, no strengthening, for man in mere nature, and man himself has an instinctive consciousness of this. The highest effort of philosophy, strictly so called, was simply to harden man--to cure his wounded sensibilities by first destroying them. Christianity alone can lay open to man’ s tearful gaze the vision of two worlds, and, pouring its sustaining, enlightening influences into his soul, enable him to apprehend the truth that “ the sufferings,” &c. (Romans 8:18). II. AIDS TO FAITH BY REASON AND . Are there not considerations furnished to us from these sources which should lead us to regard all God’ s dealings with us, even those which seem to us the heaviest and darkest, as not really against us, but for us? 1. We should be led to this conclusion by the consideration of God’ s character. “ God is love,” and “ I, the Lord, change not.” 2. We should be led to this conclusion by the consideration of our own present ignorance in all things. What can we see of the outgoings of the All-wise and the All-good other than the veriest hem of His garment? We see a few isolated facts, but the hidden connections, the far reaching purposes, the eternal consequences of the mighty plan are entirely covered up from our eyes. You have sometimes seen from a hill-side, a valley over the undulating floor of which there has been laid out a heavy mantle of mist. The spires of the churches rise above it. Here and there you seem to catch the glistening of a roof or of a vane. Here and there a higher house, or some little eminence, or some tree-tops islanded in vapour, are beheld. But the lower and connecting objects--the linking line of the roads, the plan and foundation of the whole--are completely hidden from our gaze. And this is just the view which is permitted to us of the providence of God. We see a few isolated facts, and that is all. How absurd then, in reason, to attempt to determine the character of the Divine dealings with us upon such a view! How unjust are we when we do so to our God! 3. We should be led to a patient submission to God’ s will, and a belief that even His severest visitations are the effects and evidences of His love, from a consideration of the present moral effects of trial and suffering manifested to us by experience. (1) This discipline is generally necessary to break off our connections with this world and to fix them on heaven. We should want no better rest if all were peace here. We should want no deeper joy if no blackness of affliction ever rested on our earthly path. (2) Only thus can the highest style of character be formed. Affliction gives balance to the character, softens the asperities of nature, gives tone and depth to all our emotions, and places us nearer to the Son of Man, who was also the Son of God. Concluding lessons: 1. Contentment. This a day of great hopes, desires, endeavours, and disappointments. 2. Trust in God (Job 13:15). (W. Rudder, D. D.)A faithless lament I. . He makes no mention of God. For the moment he has forgotten how the Lord had led him at first to Laban’ s house, and had given him prosperity during his twenty-one years’ sojourn in Padan-aram; how He had cared for him when he left his father-in-law; how He had mollified for him the anger of Esau; how He had blessed him at Penuel after the night-long wrestling; and how He had protected him at the time when the violence of some of his sons might have drawn upon him the vengeance of the Shechemites. Now God was in this new trial as much and as really as He was in these old ones, and if Jacob had remembered that, he would not have spoken as he did. We shall see, indeed, that after a while, when his sons were bidding him farewell on their departure for Egypt for ore food, he came back to his old trustfulness, and offered for them this prayer: “ God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved.” But at the first, when the full shadow of his trouble passed over him, God was to him, for the moment, eclipsed, and that only made his trial heavier. II. UNTRUE. All these things were not against him. They were really working together for his good. They were onward steps in that process by which he was to recover his long-lost won, and was to have conferred upon him those years of happiness that, as we read the history, seem to us to be like the Sabbath of his early life, which, after the labour and sorrow of the week, he was enabled to spend in rest, in thankfulness, and in joy. How he would blame himself for these hasty words in those latter days, when he went to see Joseph in his palace, and took his grandsons between his knees; and I can imagine him saying to the God of his fathers, after all the riddle of his life had been unfolded to him, “ Now I know the thoughts of Thy heart towards me, and I bless Thee that they were thoughts of peace, and not of evil, to give me this delightful end.” 1. Now, from this analysis of Jacob’ s experience, we may learn, in the first place, that God is in all the events of our lives. Many of us are ready enough to admit that He is in the prosperous things, but when trouble comes upon us we attribute that solely to others, and “ n that way we lose the comfort which otherwise me might have enjoyed under its endurance. The mercies of a lifetime are often ignored by us under the bitterness of a single trial; and God, who has been our friend for years, is forgotten altogether, while we passionately condemn some others as the authors of our affliction. But we shall never find consolation that way. The first thing we ought to say regarding every trial is, “ It is the Lord.” If, instead of turning on his sons, Jacob had only turned to his God, he would have been sustained; and we may be sure of this, that trouble never yet overwhelmed a man so long as he could see God in it. 2. Then, again, from our analysis of Jacob’ s case, we ought to learn to pass no sentence of condemnation on God’ s work until it is completed. “ Judge nothing before the time.” We must not argue, from the pain of a part of the process, that there is evil intended to us in the result of the whole. The surgeon has a stern aspect, and apparently an unfeeling hand, when he cuts into the diseased organ or amputates the broken limb, but he is working towards healing all the time. And so it is with God and the discipline of His children. Wait until He finish His work before you condemn it. 3. Finally, if these two things be true, that God is in our trials, and that the outcome of them all under His supervision will be good, we may surely stay ourselves in trouble by earnest prayer. “ Is any among you afflicted, let him pray.” We have to deal with no blind, remorseless law. The Lord Jesus has taught us to say, “ Our Father,” and when we enter fully into the meaning of these words, and recognize clearly that His providence is universal, we shall have no difficulty in saying “ Thy will be done” ; for the Father’ s will is always love to His own children. That will sustain us while we are on earth. (W. M. Taylor, D. D.)The smiling face behind the frowning providence I. WE HAVE THAT GOD IS THE FRIEND OF HIS PEOPLE; AND THAT HE IS AND ALL THINGS FOR THEIR HIGHEST GOOD. Why, then, should we ever fall into despair? II. WE HAVE THE OF GOD’ S LOVE TO US IN THE DEATH OF HIS SON ON OUR BEHALF. We may, therefore, rest satisfied that He will not harm us by any of the events of His providence. There are not TWO GODS, one of providence, and one of grace. III. WE HAVE THE OF MANY OF GOD’ S PEOPLE TO THE FACT THAT THOSE THINGS WHICH WERE HARDEST IN THEIR LOTS, WERE AFTER ALL MOST BLESSED TO THEM. It is easy to see how that was the case in the history of Jacob which has been before us. But it is equally conspicuous in the history of Abraham. But it has been the same with all God’ s saints. The head-waters which have fed the main tributaries to their character, have been away up in some lonely tam of trial among the mountains, where their souls were sore pressed by the affliction that came upon them. IV. YOU MAY FIND FROM YOUR OWN PAST THAT YOUR TRIALS WILL END IN YOUR PROFIT. You are different from any disciples of Jesus whom I have ever known, if you be not ready to say that the greatest starts your spiritual growth has taken have been occasioned by trial. In the early spring-time, after the seed has been put into the ground, and has begun to sprout out of the earth, there come those cloudy, close, damp, steamy days, which we all know so well and dislike so much. The sun is rarely visible; the heat is more oppressive and relaxing than in the dog-days; and everybody is uncomfortable. We would rather have a pelting rain for a few hours and be done with it, or we would infinitely prefer the cloudless sky and blazing sun of midsummer. Yes, but then these are the “ fine growing days” which the farmer loves, when things seem to be shooting up from the earth with such rapidity that you almost think you can see them moving. So, the “ fine growing days” of the soul are not its most agreeable ones. They are the close, damp, depressing ones, in which, as with Paul and his fellow-passengers in the storm, no sun appears by day, and no star visible by night. Or, to illustrate it yet in another way: There is a shuddering dread comes over one as he sees the lightning leap from the cloud, and light up the midnight gloom with its glare; but if the flash reveal to us that we are standing on the edge of a precipice over which we are in danger of falling, we will welcome it in spite of our alarm, and thank God for the providence that sent it just then. Now, it is so sometimes that trial has come to us, and we have forgotten the forked fury of the flaming thunderbolt in our gratitude for the warning which it gave so timely. Who has not known of such times in his history? and with such experiences behind us, how can we permit ourselves to say of any circumstances, however untoward they may seem, “ All these things are against us” ? Take to yourselves the support which these considerations are fitted to supply. If I have spoken truly, then-- 1. No matter what your trials may be, you may be at peace. You are in God’ s hands. Where could you be better? Where would you be rather? 2. You may see new reason for patience. “ Judge nothing before the time.” Let God finish His work, and when you can look back upon the beginning from the end, you will not need anyone to vindicate His ways to you. 3. You may surely stay yourselves by earnest prayer. (W. M. Taylor, D. D.)Lessons I. A OR , WHICH IS IN ITSELF GOOD, WHEN ALLOWED TO OPERATE EITHER OR , MAY GIVE RISE TO AND , AS WELL AS TO WORDS AND ACTIONS, SUCH AS CANNOT BE . THE TO WHICH I NOW REFER, AS YOU WILL AT ONCE , IS THAT OF . But in the instance before us, amiable as was the principle in itself, it led the aged patriarch to the feeling and the utterance of what could not be vindicated. For example-- 1. His affection for Joseph and Benjamin made him unreasonable to his other sons. 2. Under the predominant influence of his parental solicitudes, Jacob forgot for the time the hand of his God. “ Me have YE bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away. All these things are against me.” Things may often be set in a more striking light by means of contrast. And Jacob not only overlooked the hand of God; he manifested criminal distrust of the faithfulness and goodness of the God of the covenant; distrust of that word which he had never yet known to fail, and of that ever-watchful care to which heretofore he had been so deeply indebted: “ All these things are against me.” Many a time had the Lord appeared to Jacob. Many an assurance had He given him of His love and care. II. THAT THERE IS GREAT DANGER, ON THE PART OF , IN FORMING HASTY ANY PARTS OF THE DIVINE . How ignorant and short-sighted was the good old saint! He saw not--and who does?--“ what a day was to bring forth.” The mission of Benjamin was to be the release of Simeon. Benjamin was to be made happy in the meeting of his own maternal brother. And Jacob himself was to get tidings of his long-lost boy, that would be the renewing of the youth of his aged spirit. (R. Wardlaw, D. D.)All these things--a sermon with three texts The patriarch must needs use the expression, “ ALL THESE THINGS.” He had gone through the catalogue: there were but three items at the most, and yet nothing narrower than “ All these things are against me” will suit him. “ All these things,” indeed! And what a little “ all” compared with the benefits of God! What an insignificant “ all” compared with the sufferings of our covenant Head! What a trifling “ all” compared with the amazing weight of glory which shall soon be revealed in us! I. Our first text is THE OF : “ All these things are against me.” 1. In Jacob’ s case it was a very plausible verdict. Yet plausible as was the old man’ s mournful conclusion, it was not correct; and hence let us learn to forbear rash judgment, and never in any case conclude against the faithfulness of the Lord. 2. Jacob’ s exclamation was most evidently exaggerated--exaggerated in the term he used, “ All these things,” for there were but three evils at the most; exaggerated, too, in most of the statements. You would suppose, from the patriarch’ s language, that beyond all doubt, Simeon had fallen a victim in Egypt, and that Benjamin was demanded with a view to his instant execution; but where was evidence to support this assertion? We frequently talk of our sorrows in language larger than the truth would warrant. We write ourselves down as peers in the realms of misery, whereas we do but bear the common burdens of ordinary men. 3. The exclamation of Jacob was also as bitter as it was exaggerated. It led him to make a speech which (however accidentally true), with his information as to his sons, was ungenerous, and even worse. He said, “ Me ye have bereaved of my children.” Now, if he really believed that Joseph was torn of beasts, as he appears to have done, he had no right to assail the brethren with a charge of murder; for it was little else. In the case of Simeon, the brethren were perfectly innocent; they had nothing whatever to do with Simeon’ s being bound, it was wrong to accuse them so harshly. In the taking away of Benjamin, though there may have been a jealousy against him as aforetime against Joseph, yet most certainly the brethren were not to blame. 4. Observe that this speech was rather carnal than spiritual. You see more of human affections than of grace-wrought faith; more of the calculator than the believer; more of Jacob than of Israel. Jacob is more the man and less the man of God than we might have expected him to have been. See how he dwells upon his bereavements 1 Notice, in the case before us, the patriarch’ s unbelieving observation was quite unwarranted by his past history. Could Jacob think of Bethel, and yet say, “ All these things are against me” ? Could he forget Penuel, and the place where he wrestled and prevailed at the brook Jabbok? 5. Still keeping to Jacob’ s exclamation, let me observe that it was altogether erroneous. Not a syllable that he spoke was absolutely true. “ Joseph is not.” And yet, poor Jacob, Joseph is. Thou thinkest the beasts have devoured him, but he is ruler over all the land of Egypt, and thou shalt kiss his cheeks ere long. “ Simeon is not” ; wrong again, good father, for Simeon is alive, though for his good, to cool his hot and headlong spirit, Joseph has laid him by the heels a little. And as to Benjamin, whom thou sayest they wish to take away, he is to go and see his brother Joseph, who longs to embrace him, and will return him to thee in peace. Not one of all these things is against thee. Our best days have been those which we thought our worst. Probably we are never so much in prosperity as when plunged in adversity. No summer days contribute so much to the healthy growth of our souls as those sharp wintry nights which are so trying to us. We fear that we are being destroyed, and our inner life is at that moment being most effectually preserved. 6. Being wrong in judgment, the good old man was led to unwise acting and speaking, for he said, “ My son shall not go down with you.” The unbelieving generally do stupid things. We conclude that God is against us, and then we act in such a way as to bring troubles upon ourselves which otherwise would not have come. 7. And notice, once more, that good old Jacob lived to find in actual experience that he had been wrong from beginning to end. We do not all live to see what fools we have been, but Jacob did. II. Turn now to the thirty-eighth chapter of Isaiah, and the sixteenth verse, where you have THE OF : “ O Lord, by these things men live, and in all these things is the life of my spirit.” Unbelief saith, “ All these things are against me” ; enlightened experience saith, “ In all these things is the life of my spirit.” The passage is taken from the prayer of Hezekiah after he was raised from his sick bed. 1. Our spirits, under God, live by passing through the sorrows of the present; for first, let me remind you, that by these trials and afflictions we live, because they are medicinal. There are spiritual diseases which would corrupt our spirit if not checked, kept down, and destroyed as to their reigning power by the daily cross which the Lord lays upon our shoulders. Just as the fever must be held in check by the bitter draught of quinine, so must the bitter cup of affliction rebuke our rising pride and worldliness. 2. Afflictions, again, are stimulative. We are all apt to grow slothful. There is an old story in the Greek annals, of a soldier under Antigonus who had a disease about him, an extremely painful one, likely to bring him soon to the grave. Always first in the ranks was this soldier, and in the hottest part of the fray; he was always to be seen leading the van, the bravest of the brave, because his pain prompted him to fight that he might forget it; and he feared not death because he knew that in any case he had not long to live. Antigonus, who greatly admired the valour of his soldier, finding out that he suffered from a disease, had him cured by one of the most eminent physicians of the day, but alas! from that moment the warrior was absent from the front of the battle. He now sought his ease, for, as he remarked to his companions, he had something worth living for--health, home, family, and other comforts, and he would not risk his life now as aforetime. So when our troubles are many, we are made courageous in serving our God, we feel that we have nothing to live for in this world, and we are driven by hope of the world to come, to exhibit zeal, self-denial, and industry; but how often is it otherwise in better times? for then the joys and pleasures of this world make it hard for us to remember the world to come, and we sink into inglorious ease. 3. Our troubles are a great educational process. We are at school now, and are not yet fully instructed. 4. So, too, trials and tribulations are the life of our spirit, because they are preparative for that higher life in which the spirit shall truly live. This is the place for washing our robes--yonder is the place for wearing them; this is the place for tuning our hearts, and discord is inevitable to that work; but yonder is the abode of unbroken harmony. III. I close with my third text, and I think you may almost guess it, it tells of THE TRIUMPH OF FAITH. Turn now to the eighth chapter of Romans, and the thirty-seventh verse: “ In all these things we are more than conquerors through Him that loved us.” “ All these things are against us.” Very well, we could not conquer them if they were not against us; but they are the life of our spirit--and as Samson found honey in the lion, so we, though these things roar upon us, shall find food within them. Trials threaten our death, but they promote our life. I want you to be sure to notice the uniform expression, “ All these things are against me.” “ In all these things is the life of my spirit,” and now, “ In all these things we are more than conquerors.” The list is just as comprehensive in the best text as in the worst. Nay, poor Jacob’ s “ All these things” only referred to three; but look at Paul’ s list: tribulation, distress, persecution, famine, nakedness, peril, sword--the list is longer, darker, blacker, fiercer, sterner, but still we triumph--“ In all these things we are more than conquerors.” Observe then, that the believing Christian enjoys present triumph over all his troubles. What does Paul mean by saying that believers are “ more than conquerors” ? Is it not this, that with the conqueror there is a time when his triumph is in jeopardy? But it is never so with the believer; he grasps the victory at once by an act of faith. No “ ifs,” “ buts,” “ per-adventures,” for him. He is conqueror at once, for God is on his side. But see how this last text of mine opens up the great source of comfort. “ We are more than conquerors through Him that loved us.” Did you notice, Jacob said nothing about Him that loved us? No, he could not have been unbelieving if he had thought of Him; and the life of our spirit in trouble very much lies in remembering Him that loved us. It is through Him we conquer because He has conquered. (C. H. Spurgeon.)A mistaken conclusion I. GOD’ S WITH HIS PEOPLE, EVEN WHEN HE IS WORKING THEIR , AND THEIR GOOD, ARE OFTEN DARK AND , SEEMING TO MAKE MORE AGAINST THEM THAN FOR THEM. Thus it was with Jacob now. God designed the preservation of him and his family in Egypt, by Joseph’ s advancement there; but how unlikely was the method He took in order to it? II. WHENCE IT IS THAT A CHILD OF GOD MAY BE READY TO THAT TO BE AGAINST HIM WHICH IS REALLY FOR HIM. 1. This proceeds from their weakness of faith, as to God’ s wisdom and power, faithfulness and love. 2. A saint is apt to say of what befalls him, all these things are against me, as looking to Providence, and judging by it abstracted from His promise. 3. A child of God may say of what befalls him, all these things are against me, judging by sense. 4. What a saint thus speaks, ‘ tie as looking down to the present world, and his interest in it. 5. Saints may say of God’ s dealings, they are against them, as speaking through rashness, and viewing only a part of his work, and not staying to the end. 6. Saints, under the trials they meet with, may be tempted to say, all these things are against us, as not duly attending to the method of God’ s dealing with His people, and their own and others’ experience of the happy purposes He has served by it. III. How MAY IT BE , THAT WHAT THE PEOPLE OF GOD TO BE AGAINST THEM, SHALL IN THE ISSUE MAKE REALLY FOR THEE? 1. From God’ s relation to them. He is their God in covenant, their tender Father, and so in a peculiar manner concerned about them. 2. From His love to them. 3. From His express promises (Isaiah 43:1-2). IV. WHY GOD CHOOSES TO CARRY ON HIS PEOPLE’ S GOOD BY WAYS, TO , THE MOST DARK AND . 1. For His own glory (John 11:4) In God’ s delivering us when we are at the end of our thoughts and hopes, and when ready to give up all for lost, then He appears in His glory, a God powerful, wise, merciful, and faithful indeed. 2. This God does, for the trial and discovery of His people. (1) In their corruption: that they may be more sensible of it, and humbled under it. (2) For the discovery of their graces: either as to their weakness, that they may be labouring after improvement; or as to their strength, that this may appear to His honour and their own comfort. (3) To quicken and make them the more earnest in prayer to Him. (4) To sweeten and endear the mercy He vouchsafes them, after all their doubtings and fears of the contrary. (5) God heightens the difficulties that seem to stand in the way of mercy before us, that we may be enlarged in our thanksgivings for it afterwards. Application: 1. Take heed of judging God’ s purposes of grace by the external dispensations which make way to bring them into effect. 2. Beg that faith may not fail when all things of sense seem dark and dismal. 3. Beware of entertaining narrow thoughts of God in the deepest distress. Believe Him always the same, whatever changes you meet with. 4. Listen not to what flesh, and sense, or Satan would suggest, derogatory to the power and faithfulness of God. 5. Be assured that all God’ s providences are accomplishing His promises, though you see not how this will be brought about. 6. Whilst you are so apt to say on earth, that all these things are against me, with the greater earnestness press on towards heaven. And in the light of that world, you will be fully satisfied how all things in the issue were for you, and that all your tears did but prepare you, with the greater relish to enter into that presence of God, where there is fulness of joy, and where there are pleasures for evermore. (D. Wilcox.)Jacob’ s complaint 1. That men may be brought by very different ways to think that all things are against them. Jacob was brought to despond by the simple pressure of adverse circumstances. It was the loss of his children that made him utter the words of my text. Joseph and Simeon were gone. Benjamin was apparently to go next. It was indeed too much for a father’ s heart. But I wish you to observe, that it had in it nothing of the bitterness of sin. I do not say that Jacob’ s adversity might not be connected with the faults of his early life. Most probably the judgment of God it was. But I mean that his sorrows were not of a kind to bring his sins to remembrance. I think if the sons of Jacob had said, “ all these things are against us,” they would have had much more reason for uttering these words than had their father. Depend upon it, it is when our faults have brought us into trouble--when our punishment is the legitimate child of our sins--it is then that we have most reason for believing and for saying, that “ the hand of the Lord is against us.” And yet I would have you observe, that even in the ease of Joseph’ s brethren, who were now in his power, and locked by his command in prison, it was not true that all things were against them. Little as they might deserve it, God’ s hand was over them for good. Thus they were on the eve of prosperity; for, however strange it may seem, still it was certainly true, that the sin of these men against their brother was not only the means of their own prosperity, but was likewise a link in the grand chain of God’ s providential dealings with the whole race of mankind. 2. Every one knows how frequently he is wrong in his forebodings of evil--how circumstances of evil which he feared would prove fatal to hishappiness have turned out entirely different from that which he feared--how often has it been the jaundice of his own eyes, and no defect of the light of heaven, which has made all around him wear a melancholy tint. And, therefore, upon mere general grounds, we strongly condemn those who are always faint hearted, and those who magnify disasters and difficulties in fancying that all things are against them. 3. But I have showed you that there is a divinely appointed way of viewing the circumstances in which we find ourselves placed, so that, by the help of this, we may foresee that they are really for us, when they seem to be against us. Yes, there is such a divinely appointed mode, and if I can only help some of you to look on your condition here upon earth, in that way which God has revealed and has made palpable through His most blessed Son, I shall feel sure that I have not spoken to you in vain. Do you believe in the Lord Jesus Christ the Son of God? Then, if you do, you will find it impossible to prove that in any condition of life all things can be against you. You will feel an assurance which nothing on earth or hell can shake, that God Himself is for you. Let me take two or three cases by way of example. In the first place, let us take a case of poverty. I suppose that there is nothing so likely to make a man say to himself that all things are against him, as being poor. Jesus Christ was a poor man too. You cannot be so poor as He. What honest man is there without a home? But again, there is a much worse enemy to be found in this world than poverty, and in sight of this enemy, I do not wonder that a person who remembers our Lord’ s words concerning the narrow road of life, and the broad road of destruction, should sometimes be dismayed. I allude to the fact, that every condition of life, and every period of life, is full of temptation to go astray from the ways of God and of heaven. Christ, by whose name we are called, and whose soldiers we are, condescended to be tempted himself. But again, a man may be brought to the conclusion that all things are against him by the same kind of painful experience as that which made Jacob utter the words of the text. It was the hand of God taking away what was dearest to the heart that made Jacob groan with a sense of the deepest misery. I do not think we need inquire whether Jacob was or was not excusable for uttering this lamentation. God was the judge of this. But we may well remark, that myriads of persons since then have been afflicted in the same manner, and many have given way to the same lament. He who believes on Jesus Christ must never say, under the weight of any affliction, “ all these things are against me,” because, under the weight of those sorrows which were put upon Christ, He never uttered such words. Once more, let me allude to that moment in every human life which brings a man into immediate contact with the unseen world. Let me speak of death, that one only event which is certain to every one present. It is well for us, while we are in health, and have the use of our faculties, to consider what impression will be made on us when we feel our strength decaying, and are assured either by age or sickness, that our work will soon be done. It is a terrible thing for a man, then, to feel that all is against him; and, no doubt, this feeling does often give rise to very happy results; but, I believe, that this is not the usual result. Certainly, according to my own experience, it is far from being so. I think that, in general, they who have not found out how much there is against them during their life, and how much has to be done in order to cut through the obstacles which stand between their souls and God--I think that they do not find this out in death. They who have lived carelessly, generally die carelessly too. (Bp. Harvey Goodwin.)The methods of Divine Providence He thought everything was against him. But we know that he was wrong. All was for him, both temporally and spiritually. Jacob’ s exclamation was caused by ignorance. I. I notice THAT GOD WORKS THROUGH . The fore-determined purpose was to provide for Jacob and for his race; and we know that this purpose was accomplished. Jacob spent his declining years in peace and plenty beneath the shadow of his son’ s greatness. So also was the race secure from the incessant wars and dangers of Canaan. In the land of Goshen they grew into a nation, till, through the agency of the Egyptian king, God sent them forth upon their destiny a great and conquering people. Bat think, how many links in the chain of events there were to bring about this result, how many secondary causes were at work l The silent order of nature, the bad passions of man the apparent accidents of travel, the vain visions of the night, all concurred--but why? Was it some happy accident alone that blended them all together? Do great results spring out of blind causes? or do the accidents of a world of chance accomplish the promises of a God of truth? Surely not? They all concurred because God was in them all, through them all, over them all. II. I notice THE AND REACH OF THE DIVINE , SO FAR AND SO MUCH AS TO BE WHOLLY BEYOND OUR POWER TO IT. Surely none but God can measure God. If He be not beyond our reach and understanding, He cannot be God. We know only that which is before our eyes, and can not measure Him or His doings. III. But, lastly, LET US LEARN TO HAVE IN THE LOVE OF GOD AND THE OF ALL HIS TOWARDS US. If the blinded eye of the flesh indeed there may seem darkness and trouble on every side of us, our wishes thwarted, our hopes destroyed, our loved ones taken away--every comfort wrecked, till the heart cries out, I have nothing left to live for--yet when that time of bitterness comes to us, let us not forget the promise, “ All things work together for good to them that love God” the exact meaning is “ all things are working together for good,” at this very moment, when the anguish is in thine heart, and the complaint is yet quivering upon thy lips. (E. Garbett, M. A.)Man’ s ignorance of God’ s providence The plan of our lives is hidden from us, it is only worked out step by step, and we who see a part only and out he whole of which it is the part, grow frightened and perplexed; we are like those who are led along blind-folded by others, and fear to plant our steps firmly on the ground before us; we are as travellers in a strange land who have received directions to take a road which seems unlikely to lead to our destination. God leads His own by a way that they know not, and we, ignorant as we are of the ways of His providence, too often take alarm, and refuse to place implicit trust in our Heavenly Guide; faith refuses to pierce the veil of sense, and we are ready to sit down by the wayside in despair at the very moment when the towers of the heavenly city are ready to burst upon our view. Now, why does God thus deal with us? 1. It is for the trial of our faith. 2. And do not the secret ways of God’ s providence illustrate brightly His Divine power? He works indeed by means, but His independence of them is shown by the unexpected way in which He orders and employs them. 3. And, lastly, do we not gather the oft-required lesson of increased confidence in Him, who is our God and our all? (S. W. Skeffington, M. A.)Take a comprehensive view of God’ s dealings with us A child might say to a geographer, “ You talk about the earth being round I Look on this great crag; look on that deep dell; look on yonder great mountain, and the valley at its feet, and yet you talk about the earth being round.” The geographer would have an instant answer for the child; his view is comprehensive; he does not look at the surface of the world in mere detail; he does not deal with inches, and feet, and yards; he sees a larger world than the child has had time to grasp. He explains what he means by the expression, “ The earth is a globe,” and justifies his strange statement. And so it is with God’ s wonderful dealings towards us: there are great rocks and barren deserts, deep, dank, dark pits, and defiles, and glens, and dells, rugged places that we cannot smooth over at all, and yet when He comes to say to us at the end of the journey, “ Now look back; there is the way I have brought you,” we shall be enabled to say, “ Thou hast gone before us, and made our way straight.” (J. Parker, D. D.)Magnifying our troubles Being once surrounded by a dense mist on the Styhead Pass in the Lake District, we felt ourselves to be transported into a world of mystery, where everything was swollen to a size and appearance more vast, more terrible than is usual on this sober planet. A little mountain tarn, scarcely larger than a farmer’ s horse-pond, expanded into a great lake, whose distant shores were leagues beyond the reach of our poor optics; and as we descended into the valley of Wastwater, the rocks rose on one side like the battlements of heaven, and the descent on the other hand looked like the dreadful lips of a yawning abyss; and yet when one looked back again in the morning’ s clear light there was nothing very dangerous in the pathway, or terrible in the rocks. The road was a safe though sharp descent, devoid of terrors to ordinary mountain-climbers. In the distance through the fog the shepherd “ stalks gigantic,” and his sheep are full-grown lions. Into such blunders do we fall in our life-pilgrimage: a little trouble in the distance is, through our mistiness, magnified into a crushing adversity. We see a lion in the way, although it is written that no ravenous beast shall go up thereon. A puny foe is swollen into a Goliath, and the river of death widens into a shoreless sea. Come, heavenly wind, and blow the mist away: and then the foe will be despised, and the bright shores on the other side of the river will stand out clear in the light of faith. (C. H.Spurgeon.)Jacob’ s wrong view of life An old man, who does not know what he is talking about! What does the oldest and best man amongst us know about life? Jacob is writing a list of his grievances and misfortunes and distresses, and God’ s angels are looking down upon him and saying, That the whole statement, though one of what men call facts, is all a mistake from beginning to end. Think of man writing his life, and of God’ s writing the same life in a parallel column! Now old Israel is perfectly correct, so far as the story is known to himself. Jacob their father said, “ Me have ye bereaved of my children.” That is right. “ Joseph is not.” That is perfectly true, so far as Jacob is concerned, so far as his information extends. “ And Simeon is not.” That also is literally correct, so far as the absence of Simeon may be regarded. “ And ye will take Benjamin away.” Precisely so, that is the very thing they have in view. “ All these things are against me.” It is exactly the same with us to-day. Men don’ t know what they say when they use words. They don’ t know the full meaning of their own expressions. They will always snatch at first appearances and pronounce judgment upon incomplete processes. Every day I afflict myself with just the same rod. I know what a fool I am for doing so, and yet I shall do it again to-morrow. There comes into a man’ s heart a kind of grim comfort when he has scourged himself well; when he knows all the while that ten thousand errors are accusing him of a repetition of his folly. There are men who don’ t know their own family circumstances, yet they have undertaken to pronounce judgment upon the infinite I Some men are very familiar with the infinite, and have a wonderful notion of their power of managing God’ s concerns. We seem at home when we go from home. Here is an old man saying, “ Joseph is not, Simeon is not, Benjamin is to be taken away. All these things are against me.” Yet we who have been in a similar position, though the circumstances have been varied, have undertaken to pronounce judgment upon God’ s way in the world, God’ s government, God’ s purposes. Why don’ t we learn from our ignorance? Why don’ t we read the book of our own folly, and learn that we know nothing, being children of yesterday? We cannot rise to that great refinement of learning, it would appear. Every day we repeat our follies. It is but a man here and there who has a claim to a reputation for religious wisdom. (J. Parker, D. D.)Me have ye bereaved of my children The words before us are the expressions of that peevishness and dejection which are ready to find place in the heart even of a good man in a day of darkness. “ Me have ye bereaved of my children: all these things are against me” We ought, however, to remember, that words expressive of the passionate working of the mind, ought always to be understood with a limitation of their import. When Jacob says that he was bereaved of his children, the meaning is, that he was bereaved of two or three of them. When he speaks of his sons then present, as if they had bereaved him of his children, he does not mean that they had murdered them, or sold them into a strange land. He means, that by their unwise conduct they had some agency in bringing the calamity upon them. If they had not rambled about with their flocks from one place to another, Joseph might not have met those wild beasts that tore him in pieces. If they had not, by some imprudent conduct, excited suspicion in the mind of the hard-hearted governor of Egypt, Simeon would not have been kept in prison. If they had not spoken to the governor about their younger brother, he might still have been left with himself when they returned to buy more corn. Jacob, however, spoke more truth than he knew in these words, “ Me have ye bereaved of my children.” They had sold Joseph into Egypt, and Simeon’ s imprisonment was the consequence of that criminal conduct. But as we have no reason to think that Jacob suspected them to be guilty, his words are to be considered as an angry reflection, which the distress of his mind drew from his lips rather than his heart. When your minds are disturbed be watchful over your tongue. Beware of ill-natured reflections on your children, your servants, or any that are under your power. But, on the other side, let not children or servants be surprised or angry when unjust reflections are uttered or glanced at them by their parents or masters, when grief rather than reason has the direction of their tongues. We must all bear something from our fellow-mortals, and we all make some of our neighbours bear something from us that might be spared. (G. Lawson, D. D.)Joseph is not, and Simeon is not More is said than meant, and more was meant than what was true, in these words. The patriarch knew that Simeon was not dead, so far as this information reached, but he was almost given over as a dead man by his father. Yet he had not any strong reason to do it. Perhaps the money came by some oversight into the mouth of the sacks. Probably that hard man, who was Lord of Egypt, did not intend to put Simeon to death; or if he did, his heart might yet be softened by the God of Jacob. We make our burdens heavier than they ought to be, by adding to them the weight of our own gloomy apprehensions; or we represent them heavier than we feel them to be, by words that convey more meaning than they ought. Surely the troubles laid upon us are heavy enough to be borne. Why should we court unhappiness, and yet complain of it? (G. Lawson, D. D.)Joseph is not, and Simeon is not A certain good woman, in a time of persecution, heard that one of her sons was killed in the field by the enemy. “ Which of my sons?” said she. “ The eldest,” said the informer. “ God be thanked,” replied she, “ he was the fittest to die. My other children will have some more time for preparation, and needed it more than their brother.” Yet Jacob was more grieved for the loss of Joseph, than for the loss of Simeon, although Joseph was sanctified in his early years; and Simeon, for anything we can learn, and yet given little evidence of piety. But it must be remembered that Jacob was only afraid that Simeon might die. Joseph was, in his apprehension, already dead. I believe that a good man, were it referred to his choice which of his children he must lose, would refer it to his Maker; but it would be his deliberate wish, that, if God pleased, He would remove to the other world that member of his family who was fittest for it, though much the dearest to himself. (G. Lawson, D. D.)And ye will take Benjamin away True; they would take him away to Egypt, but not out of the world. To go a long journey was a very different thing from dying. He might be exposed to danger from the artifices of the unfeeling lord of Egypt. But will such a good man as Jacob make himself and his house miserable because a favourite son may be lost, when he was not exposed to greater danger than his brethren? Even those who are eminent fearers of God, are too often deprived of a great part of that happiness which they might enjoy, by the infirmity of their faith. (G. Lawson, D. D.)The days of bereavement 1. The great object of religious discipline in this world is to prepare for the perfect happiness of a future existence. This is a fact too much lost sight of. Many, and especially young and inexperienced Christians, expect that the commencement of a religious life is to be a deliverance from those cares and sorrows, by the pressure of which they were perhaps first drawn to seek the Lord. Rut the great object of religion is to fit a guilty, polluted, lost creature, for the presence of God in a world of eternal happiness. But as the gift of inspired religion is rather a means of preparing the soul for the future life, than a provision of comfort for this, we remark-- 2. Religion does not prevent the occurrence of those afflictions which are the common lot of mankind. 3. That if religion, or a real and religious connection with God, increases our afflictions, it sanctifies them. Though deeper afflictions do come upon the child of God, they are not the capricious severities of a hard master. (1) They are sanctified by our Divine Master to the increase of faith. (2) Again, the afflictions of the saints are appointed as a means of setting their affections on the things above. (3) God sanctifies affliction to the increase of obedience. Entire submission to God is a difficult lesson. (4) But observe that the years of later life are often more especially marked by correction and afflictive discipline. It is partly owing to natural causes. The natural progress of events and relationships serves for a time to increase our hold upon this present scene, and to open to us new sources of earthly enjoyment. But though we conceive that these things are adding to our happiness, and are consequently anxious to increase them, they are so many additional points at which we are accessible to affliction; and then, at last, the time comes, when we feel that schemes and plans will fail, and unexpected misfortunes will arise. The happiness on which we calculated ends in disappointment, Life is, in this respect, like a tree, which in its progress to maturity sustains, and soon recovers an injury, by the energy of the vegetative principle; but after it has spread to its widest extent, both in the root and the branch, and the day of maturity is gone by, it is more widely exposed to injuries than ever--and every day less fitted to repair them. But it is of Divine appointment also that afflictions crowd upon the decline of life. We see it in the history of the saints--in Jacob and Eli and David. We see it every day around us. There is much to be done in the heart, which remains long undone; and life glides away, and grey hairs are upon us, before we are prepared to submit to the needful discipline. And yet the work must be done. God therefore hastens His work of sanctification, and often, very often, sustains and sanctifies the soul of His faithful pilgrim under an accumulation of suffering, which once would have appeared absolutely insupportable: “ Joseph is not, and Simeon is not, and Rachel is not, and ye will take Benjamin away.” (5) But observe, the believer sometimes, in the crisis of affliction, loses sight of the great object of afflictive discipline, and receives it in a wrong spirit. The spirit of resistance shown strongly in the case of Jacob. In the bitterness of his sorrow, he exclaimed, “ All these things are against me.” It was the language of passion, of momentary rebellion. In these few words Jacob was guilty of a forgetfulness of the former faithfulness and love of his Almighty Friend--“ All these things are against me.” Jacob was guilty of an aggravation of the causes of his sorrow. It is difficult in the time of recent affliction to take a deliberate view of the afflictive circumstances; but it is unwarrantable in a complaining spirit to exaggerate them. “ Simeon is not.” Why should Jacob suppose so? Jacob was guilty here also of a premature decision of the whole case, without reference to the Divine power. He had seen his former trials terminating to the welfare of his own soul, and to the glory of God. Jacob was guilty of a decline from the practical conviction of his unworthiness, which formerly he strongly felt. (6) But observe, such afflictive dispensations issue in the vindication of God’ s dealings with His people, and in their advancement in grace and holiness. But see how the development of the dispensation vindicates the gracious providence of God. Of the three sons who were the subject of the Patriarch’ s grief, Joseph was already exalted to an honourable station, Simeon was safe under his brother’ s roof, and Benjamin was in this very matter the object of his brother’ s peculiar solicitude; and the whole family bad been so specially the object of Divine protection. Such visitations issue in the superior sanctification of God’ s people. We must not look at the fretful repining of Jacob, without noticing the settled composure with which he meets the severity of the trial when it must be endured. Nothing can be more interesting than the spirit of submission with which he addresses himself at last to this distressing sacrifice, “ If it must be so now, do this. Take of the best fruits of the land, and carry down the man a present.” Certainly, Christians in general must not expect a conclusion to their trials so marvellous as this; but, at the same time, God is infinitely wise in the choice of the facts by which our faith is to be strengthened and encouraged; and He would not have put upon the record a history so remarkable, if He did not mean us to gather from it how much we may expect from His gracious providence, as the issue of those trials in which we bend with meekness to His will. (E. Craig.)Depression In a fit of dejection Dean Hook once wrote: “ My life has been a failure. I have done many things tolerably; but nothing well. As a parish priest, as a preacher, and now as a writer, I am quite aware that I have failed, and the more so because my friends contradict the assertion.” (One Thousand New Illustrations.)Providence in heathen politics In the early history of Burmese missions, a young Burman of superior rank became a convert. His sister was a maid of honour to the queen, and being greatly distressed at his change of religion, and thinking if she could separate him from the missionary he would soon forget the foreign ideas, she obtained for him an appointment, which he was obliged to accept, as governor of a distant province. He had not been long at his new post, when some Karens were brought before him accused of worshipping a strange God. “ What God?” he asked. “ They call Him the eternal God,” was the reply. A few questions satisfied the young governor that he had fellow-Christians before him. To the great surprise of the accusers he ordered the prisoners to be dismissed. (Fifteen Hundred Illustrations.)A token of God’ s favour in adverse providences Mr. Newton had a very happy talent of administering reproof. Hearing that a person, in whose welfare he was greatly interested, had met with peculiar success in business, and was deeply immersed in worldly engagements, the first time he called on him, which was usually once a month, he took him by the hand, and drawing him on one side into the counting-house, told him his apprehensions of his spiritual welfare. His friend, without making any reply, called down his partner in life, who came with her eyes suffused with tears, and unable to speak. Inquiring the cause he was told she had just been sent for to one of her children that was out at nurse, and supposed to be in dying circumstances. Clasping her hands immediately in his, Mr. Newton cried, “ God be thanked, He has not forsaken you! I do not wish your babe to suffer, but I am happy to find He gives you this token of His favour.” (Moral and Religious Anecdotes.) Genesis 42:37 Slay my two sons An unlawful mode of speaking I will give you leave to take away my life, unless I do this or that. Such modes of speaking as this do not become the mouths of the disciples of our Redeemer. How do we know what we shall be able to do a day or an hour hence? We ought to say, If we live, and the Lord will, we shall do this or that; “ for a man’ s heart deviseth his way, but the Lord directeth his steps.” When men use this language their words are not to be understood in their literal sense. They are only strong assertions, tinctured with a profane levity of mind. Death ought not to be made a by-word. It will be found a serious thing to die when death comes, if it is not habitually esteemed a serious matter by us, whilst we are living in prosperity and health. “ By the life of Pharaoh, ye are spies,” said Joseph to his brethren. Reuben engages, by the life of his two sons, that he will bring Benjamin in safety to his father, if his father would trust the young man to his care. Surely Reuben might have learned o avoid such strong asseverations about things of this sort. It was his wish to bring Joseph home to his father, and yet he could not persuade his brethren to comply with his intentions. It was his desire to bring Simeon safe to his father, and yet he was compelled to leave him in Egypt. He had reason to hope that his brethren would not treat Benjamin as they had treated Joseph. He had reason to hope that the lord of Egypt would keep his promise. But was he so sure of both these things, and of meeting with no bad accident in the course of his journeyings, that he could warrantably pledge the life of his two sons for Benjamin’ s happy return? He knew that Jacob would not take him at his word. But what if God should, by some untoward event, make him sensible that he had spoken amiss? (G. Lawson, D. D.) Genesis 42:38 Bring down my gray hairs with sorrow Graceless children Some graceless children despise their fathers and their mothers when they are old, and when their grey hairs claim reverence or compassion. If we must bow before the man of hoary hairs, although he is a stranger, what reverence do we owe to our own parents, when the respect due to age is added to the claims of parental relation! Those children that load the grey heads of their parents with crushing sorrows, are worse than common murderers. Yet, let not parents, by their own frowardness, kill themselves with grief, and load their children with the blame due to themselves. The aged ought to remember that their infirmities may dispose them to make their burdens heavier than God or men have made them. And when we torment ourselves we are too ready to transfer our own folly to the account of others. (G. Lawson, D. D.)A faithless exclamation Why should Jacob die with grief, if Benjamin should be lost? Is Benjamin his God, his life, his exceeding joy? “ The Lord liveth, and blessed be the Rock of Israel.” He is the Rock of ages. God had made desolate all Job’ s company, and his hope had He removed like a tree; but Job knew that his Redeemer lived. “ All flesh is grass, and all the goodliness thereof is as the flower of the field; but the Word of the Lord shall stand for ever.” And whilst the Word stands, those whose trust is placed on it are safe. They may, through the prevalence of unbelief, and of earthly affections, speak unadvisedly with their lips; hut the Lord will make them sensible of their folly, and enable them to commit their affairs into His hand, and to east all their cares upon Him who cares for all His people. We shall soon hear Jacob saying, “ If I am bereaved of my children, I am bereaved” ; and on his death-bed he says, “ I have waited for Thy salvation, O Lord!” (G. Lawson, D. D.). Genesis 43:1-14 Go again, buy us a little food Jacob under the pressure of want I. His CHANGE OF (Genesis 43:11-14). II. His PIETY . 1. His faith in God. 2. His honest principle. 3. It is no reflection on his piety that he changed his purpose. Consistent with the unchanging truth of God, with the eternal law of righteousness, we must and ought to be; but not invariably consistent with ourselves; for our goodness is imperfect, and we are liable to mistake and error. Instead of adjusting our present conduct to our former habits and thoughts, we should act upon our present convictions, leaving the present and the past to reconcile themselves as they may. It is only by looking continually to God, and not to ourselves, that we can walk sure-footedly in the present life. (T. H. Leale.)The second journey of Joseph’ s brethren into Egypt I. THE JOURNEY. 1. The resolve of Jacob to send at last his son Benjamin to Egypt. In this consent of Jacob we read a double instance of faith, faith in God and in man. (1) Faith in God; for he says, “ God Almighty give you mercy before the man” (Genesis 43:14). Faith has been well defined thus, “ the heart to make ventures for God.” He alone knows what real faith is, who has been compelled to lose sight of or to relinquish hold of those most dear to him, relying only on the mercy and eternal love of God. Faith is that which makes us hold and cling to God when nothing else is left for us to cling to; the grasp of the dying sailor to the mast, that is faith. (2) There was, besides, faith in humanity, in his son Judah, in one scarcely worthy of his confidence, for once at least he had proved treacherous. But it was better so, and it is better for us if we possess this faith in man. 2. Jacob’ s honesty (Genesis 43:12). We are bound not only to return that which is ours unjustly, but also that which is ours by the oversight or mistake of others. But there is another way of looking at this act of Jacob’ s. It seems somewhat to savour of his disposition to mollify and appease his enemies by presents; as, when he dreaded the enmity of Esau, he sent presents to him, flattering him with the name of god. And if it be so, we find here that which tells, not of honesty, but of pliancy. 3. The change of Jacob’ s resolution in permitting Benjamin to go. At first we might be inclined to charge him with inconsistency, but the circumstances were changed, and the only choice now left him was between famine for them all and the loss of one son. II. THE ARRIVAL IN EGYPT. 1. The fear of Joseph’ s brethren when invited to Joseph’ s house. They came dreading some misfortune. They were suspicious of Joseph’ s intentions. They could not but think that he wished to entrap them and make bondsmen of them. And this fear of theirs arose partly out of their own capability for a similar act of treachery. “ Thus conscience doth make cowards of us all.” It is the worst penalty of a deceitful and crooked disposition that it always dreads being overreached. 2. In the next place we observe the bowing down of the brethren before Joseph (Genesis 43:26). This was an exact fulfilment of one of his early dreams, when the sun, moon, and eleven stars bowed down before him. But Joseph was now changed; he had been too much saddened by misfortune, and was far too much accustomed to Egyptian homage, to find any real pleasure in this, from which he had formerly expected so much. For us this is a pregnant example of the illusiveness of human life. Now that his dream was fulfilled to the very letter, he could not enjoy it. 3. We next observe Joseph’ s relief in the indirect utterance of his feelings. He asked, “ Is your father yet alive, and your youngest brother?” &c. (Genesis 43:27). 4. The feast of brotherhood. (F. W. Robertson, M. A.)Lessons from Jacob’ s behaviour at this crisis 1. Did he at length admit the necessity of making the sacrifice which he declared he would never make? Let us never be ashamed to retract any hasty and improper resolution which we have ever formed. And when we perceive how necessary it is to give up any idol, or any forbidden indulgence, let us not hesitate a moment to act upon our convictions. No delays are so dangerous as those which take place between the formation and the performance of a good resolution. 2. Again, we must not attempt to procure the favour of Him who sits upon the throne of grace by any present that we have to bring, or any payment that we have to make. While we are willing to part with everything for the sake of Christ, we are not to bring anything as the price of our salvation, or to offer anything that we have, or anything that we can do, to recommend us to His favour. 3. Again, let us never forget that the desire for His salvation, and the broken and contrite heart which He has promised to accept, must come from God. The preparation of the heart of man is from the Lord. We must bring our heart when we come into His presence, and it must be upright and contrite if we would see His face in peace. But He only, who requires such a heart as this, can produce it for us. 4. For here, observe, the importance of a praying spirit is especially to be seen in Jacob’ s behaviour at this time. When he sent his sons away, it was with the humble and earnest petition--God Almighty give you favour before the man. Prayer ever was, and ever must be, the distinguishing mark of all the true sons of Jacob. 5. Lastly, Jacob at length determined to acquiesce in the appointments of Divine Providence, whatever they might be. So let every true penitent resolve to do, and he is certain eventually to be delivered out of all his fears. (C. Overton.)Jacob’ s prayer 1. The character under which the Lord is addressed--“ God Almighty,” or God all-sufficient. This was the name under which Abraham was blessed, and which was used by Isaac in blessing Jacob. Doubtless Jacob, in putting up this prayer, thought of these covenant promises and blessings, and that it was the prayer of faith. 2. The mistake on which the prayer is founded, which yet was acceptable to God. He prayed for the turning of the man’ s heart in a way of mercy; but the man’ s heart did not need turning. Yet Jacob thought it did, and had no means of knowing otherwise. The truth of things may in some cases be o concealed from us, to render us more importunate; and this importunity, though it may appear at last to have been unnecessary, yet being right according as circumstances appeared at the time, God will approve of it, and we shall find our account in it. 3. The resignation with which he concludes: “ If I am bereaved, I am bereaved!” It is God’ s usual way, in trying those whom He loves, to touch them in the tenderest part. Herein the trial consists. If there be one object round which the heart has entwined more than all others, that is it which is likely to be God’ s rival, and of that we must be deprived. Yet if when it goes, we humbly resign it up into God’ s hands, it is not unusual for Him to restore it to US, and that with more than double interest. (A. Fuller.)The second visit to Egypt I. JACOB’ S . 1. The occasion of it. Continuance of the famine. How dreary the prospect. Barren earth. Languishing cattle. Dry river-beds. The heavens as brass. 2. The character of it. “ Buy us a little food.” (1) “ Buy.” They had money. The money that was returned, and a little more. They probably took all they could well spare the first time, not thinking the famine would last so long, and intending to obtain enough to suffice till plenty was restored. (2) “ A little food.” It was all they could purchase with what money was left after they had restored the first purchase-money. (3) “ Go again.” He does not say a word about Benjamin. Did he think they had forgotten him; or that they would not press the matter? He speaks of food, not of Simeon or Benjamin. II. JUDAH’ S . He at once assures his father that it is of no use except Benjamin goes too; and refuses to go without him, as a useless and perilous experiment. III. THE ’ MEETING. They once more set out for Egypt. In due time they stand in the presence of the great lord. Joseph sees and recognizes Benjamin. Commands that a banquet shall be prepared in his own house. This new kindness filled them with new fear. They thought they were being ensnared, and would be sold as bondmen. Yet they had done to Joseph the very thing they feared to receive at his hands. Having had no opportunity of speaking to Joseph, they explain to the steward. He encourages them. Tells them not to fear. Reminds them of God’ s mercy. Joseph’ s present is therefore prepared, and they await the issue. In all this see how a guilty conscience destroys enjoyment of happy circumstances. If a man is right within, all will be right without; if he be wrong, all will be wrong. Learn: I. To be thankful for plenty. II. To pity the distressed. III. Sin brings its own punishment. IV. The brothers’ meeting may remind us of our future meeting with our Elder Brother. (J. G. Gray.)If thou wilt send our brother A reasonable condition “ Children, obey your parents in the Lord, for this is right.” But let parents take heed that they provoke not their children to resist their commands, by enjoining that which is unjust, unreasonable, or impracticable. Judah was justifiable in making conditions with his own venerable father. But to object to the commands of a parent, without an urgent reason, is consistent neither with the law of Christ, nor with the law of nature. The command of Jacob was not simply to go to Egypt, but to go and fetch corn from Egypt. This was impracticable, unless Benjamin went along with his brethren. Every wise man will consider, when he undertakes a journey, or any great work, for what purpose it is designed, and how it may be executed, so as to answer the end. What man would have travelled all the way from the place where Jacob sojourned in Canaan to Egypt, to buy corn in the time of famine, without the prospect of being able to obtain it? What man will plough or sow his land, without the prospect of a crop? What wise man will undertake any religious employment, without the prospect of obtaining the wished advantage to be found in the service of God? If those who call themselves the children of light, were half as wise in their generation as the children of this world, when they wish to have the oil of grace, they would go to those who sell before the door is shut, and would not go without their Elder Brother, without whom no man can come to the Father with acceptance. It is said of the famous Themistocles, that when he fled for refuge to Admetus, king of Thessaly, he took the king’ s infant son in his arms, and obtained what he requested. He had been told that this was the law of the court of Admetus. And this is the law of God’ s house, that we cannot come with success to the throne of God’ s grace, but in the name of Christ, the only mediator between God and sinful men. (G. Lawson, D. D.)If it must be so now, do this Jacob yields to persuasion “ A fool rageth, and is confident” ; but a wise man will yield to reason, be it from a servant, from a son, from a wife, or from any other person, though inferior to himself, in station, in good sense, or in holiness. “ Ye younger, be subject to the elder, yea, all of you be subject one to another; and be clothed with humility, for God resisteth the proud, and giveth grace to the humble” (1 Peter 5:3). Here you have an illustration of the apostle’ s precept, and the reason by which it is enforced. Jacob’ s sons submitted to their father in going down to Egypt, and their father complied with them in sending Benjamin along with them; and God crowned their designs with success, and gave them wonderful displays of His favour in the event of their journey. How was Jacob persuaded to comply with a motion so adverse to his feelings? Not by Reuben’ s, but by Judah’ s solicitations. Judah addressed his father in words of wisdom and meekness, He set before him the absolute necessity of parting with Benjamin for a time, and the great comfort to be expected in the issue. Far was he from reproaching his father for his manifest partiality to this favourite son, but he gave him full assurance that his partiality should be gratified, if possible and necessary; for when Judah became surety for him, he, in effect, engaged to stand between him and every danger; and this promise he did not fail to perform. Complain not, young persons, of tyranny in your parents, when the truth probably is, that you have not learned to treat with due reverence the fathers of your flesh. Do they refuse to comply with your wishes? Can you say with uprightness, that your desires were such as ought to have been granted? And if this has been the case, have you showed due respect to them in expressing your desires? and have you borne, with a meek temper, those eruptions of passion which disagreeable circumstances may sometimes produce, even in the best men? You see in the instances before us, “ that by much forbearing, a prince” and a father “ may be persuaded, and that a soft answer breaketh the bone.” (G. Lawson, D. D.)Conduct in emergency 1. He acts prudently. He uses means of conciliation, and of bespeaking the good graces of the unknown ruler of Egypt. 2. He acts honestly. “ The money that was brought again in your sacks, carry it again in your hands: peradventure it was an oversight.” There are not a few who, in similar circumstances, would have been disposed to regard such money as, according to their cant phraseology, a God-send; and who would have thought no more about the matter. Not so Jacob. Before he would regard the money as his, or have his sons regard it as theirs, he must be at the bottom of the matter--he must have it accounted for, how came it there--he must know whether they can keep it honestly. Thus let all Christian transactions be regulated by the principles of high honour and sterling unbending integrity. 3. He acts piously. “ And God Almighty give you mercy before the man!” When a human heart requires to be softened, and inclined to favour where there is seeming hostility, it is ours to do what we can, and to leave the result, by prayer and supplication, in the hands of God--of “ God Almighty.” How much more like himself does Jacob now appear; and how much more becoming an example does he set before his family! 4. He acts submissively. “ If I be bereaved of my children, I am bereaved!” 5. He acts affectionately. It may be truly said of Jacob, as a father, that “ even his failings leaned to virtue’ s side.” We can account for them from causes that are in themselves good. But the point to which my observation tends, as many of you may anticipate, is this. How come we to be so much in earnest in seeking to propitiate a fellow-creature to turn away his displeasure, and to conciliate his favour, in order to avoid what harm, and to ensure what good, he may have it in his power to do us; while we are so careless about averting the wrath and obtaining the grace of a higher than the highest of created powers?--of Him, whose wrath is so infinitely more to be deprecated, and whose grace is so infinitely more to be desired and sought, than those of all the agents of evil or of good combined, in the world or in the universe. (R. Wardlaw, D. D.)Carry down the man a present Offerings by the little to the great (a harvest sermon for children)An old man is sending off a company of his sons; they are going to visit a very great man, who is the governor of a great country. They have a proper awe of this man, because he is so great, but he has been very good to them, and their need compels them to go. So their father sends them off, and bids them by no means go empty-handed, but take with them a present for the man. Now your parents have sent you or brought you to church to-day to our Harvest Festival, not to visit some great earthly governor, but to God’ s House, to meet God, and to Present your prayers through Jesus Christ, the Son of God, of whom in His human life Joseph was in many ways a type; and I feel sure that your parents will have said to you, as Jacob said to his sons, “ Take a present,” “ a little of the best fruits of the land,” or their value in money. For even if it should be very little indeed that you can bring, I am sure they will have told you that that certainly should not be forgotten. Joseph in Egypt was a picture in some small degree of our Lord, who is Governor of all the earth, who says by the mouth of David, “ the whole world is Mine, and all that is therein” (Psalms 50:12). He has no need of our corn, or of our fruits, or of our money: and yet He has commanded us to offer to Him. There follow close after, in this same Psalm, the words, “ Offer unto God thanksgiving, and pay thy vows unto the Most Highest.” God ordered His people (Deuteronomy 26:1-19.) when they came into the land of Canaan to take at harvest-time a basket of the first-fruits, and give it into the hands of the priest before God’ s altar, and say, “ A Syrian ready to perish, was my father, and he went down into Egypt with a few--and became great and mighty.” So the people of Israel were to be reminded of this visit to Egypt and its consequences, for by “ the Syrian, my father,” is meant Jacob. Let us look again at our picture, and see what it will teach us. Joseph, we may be quite sure, was pleased with the present, not for its value in itself, but because it showed that those who brought it wished well. But what pleased him most was the coming of his brethren themselves. He wanted them very much, especially the little one. And there was great joy when he had them all together, and made himself known and embraced them. Joseph is here again a type of our Blessed Lord. That which, above all, He desires, over and above the gifts which He welcomes, is the heart of the giver. St. Paul tells us exactly what it is He seeks--“ not yours, but you” (2 Corinthians 12:14). “ He is not ashamed to call us brethren” (Hebrews 2:11), though we have treated Him worse than Joseph’ s brethren treated him; and though we may be us shabby and poor as probably Joseph’ s brethren looked in his royal palace in Egypt, our Lord Jesus Christ will be ready with His kiss and embrace for us. And when I tell you that He seeks “ not yours, but you,” I do not mean that He does not want your little offerings; He does for your sakes. What you can give, of course, is nothing to Him: but do not allow yourself to be tempted into saying, as grown-up people sometimes say when the harvest is not so plentiful, and they are poor, and “ the times are hard,” that we must leave giving to those who are well off. Jacob and his sons were poor enough--there was a famine in the land--and yet they sent the rich governor of Egypt a present, and see what a blessing came out of it. I find, as I read my Bible, that it is “ the poor of this world, rich in faith,” who become “ heirs of the kingdom” (James 2:5), through their faith and liberality. And our Lord has told us why it is He likes us to offer to Him of our little: He says, “ Where your treasure is, there will your heart be also” (Matthew 6:21). He wants our hearts, and therefore He asks for our treasures. Let me give you an example. Only a few weeks ago I read a sad story in a newspaper. There were several young men, brothers, who went, I think, to Canada, and there worked very hard upon a farm out in the wilds, and earned a good deal of money. A man came to visit them, and persuaded them to trust him with their savings, saying that he would use it in the working of a mine which would yield them double their money in a short time. But one day they found out that this man was a rogue, and that he had spent all their money for nothing, and the news was so terrible a shock to them that they all went out of their minds. Their minds were all upon their money, and when that was lost they were lost. Learn, thin, as soon as you may, to lay up your treasure in heaven. Bring your little offerings to Jesus Christ, “ And what He most desireth, Your humble, thankful hearts.” (Archibald Day, M. A.) Genesis 43:15-18 The men were afraid, because they were brought into Joseph’ s house Joseph’ s brethren under the influence of a guilty fear I. THEY DREAD SOME GREAT . They are driven to Egypt by a dire necessity. A presentiment of disaster weigh upon their hearts. They expect no favourable solution of their mysterious treatment. II. THEY ARE BY AN SPIRIT OF , They interpret adversely even the most favourable appearances. The generous reception which was given them only serves to raise their worst suspicions and to alarm their fears. They cannot get rid of the belief that Joseph meant to entrap them by a cunning device. III. THEY ARE HAUNTED BY THE MEMORY OF AN OLD CRIME. They are innocent respecting this money in their sacks, and yet they feel themselves to be guilty men. Conscience makes cowards of them everywhere. (T. H.Leale.)Lessons 1. Fear misinterprets kindness. 2. We are often being tested while we are unconscious of the fact that we are so. 3. An illustration of the difference between the outer appearance and the inner life of a man. (W. M. Taylor, D. D.)Bring these men home It was a whisper aside, addressed to one who proved himself very capable of executing Joseph’ s wishes. This device of “ bringing them home” and feasting them gave Joseph opportunity for testing their feelings towards Benjamin; it allowed them a chance of recognizing their brother; and it used them to his love as mingled and contrasted with his severity. Joseph wished to produce these three effects; but I scarcely think he intended another effect, which, however, was the first--the re-awakening of their fears. It was God who intended that. (A. M.Symington, D. D.)Use of animal food in Egypt It has been objected here that the narrator must be in error in representing Joseph as giving orders for the slaughter of animals for food, since that must have been contrary to the customs of the Egyptians; but Wilkinson, in describing preparations for dinner, says, “ an ox, kid, wild-goat, gazelle, or oryx, and a quantity of geese, widgeons, quails, or other birds were obtained for the occasion” ; and Kalisch alleges that “ though there was scarcely an animal which was not held sacred in some province, there was, perhaps, with the only exception of the cow, none which was not eaten in other parts of the land” ; so that the description here is in perfect harmony with what we now know to have been the habit of the people. (W. M. Taylor, D. D.) Genesis 43:19-25 And they came near to the steward of Joseph’ s house, and they communed with him Joseph’ s steward I. HE LISTENS TO THE OF THEIR CONDUCT, OFFERED BY JOSEPH’ S . II. HE TREATS THEM WITH A WISE AND WITH PIETY. (T. H.Leale.)Lessons 1. Just orders are readily entertained by honest servants from their masters (Genesis 43:17). 2. The house of kindness may sometimes terrify souls as the house of dangers. 3. Innocency itself may be suspicious of wrong charges, to raise up fear. 4. Groundless jealousies pretend dangers where none are (Genesis 43:18). 5. Wisdom suggests unto innocency a fair defence to prevent danger (Genesis 43:19). 6. Innocency’ s plain acknowledgment of its designs is its best apology (Genesis 43:20.) 7. Declaration of events of providence as they are tends to justify the innocent. 8. Where providence orders good, souls may make question of receiving or keeping it (Genesis 43:21). 9. Just souls will deal justly in dealing with others about buying, &c. 10. Innoceney may plead ignorance of the fact of sin plainly, being not guilty (Genesis 43:22). 11. Upright hearts in power will speak peace and encouragement to fearful spirits. 12. Good hearts teach to ascribe all good providences unto God in covenant. 13. Just men will own their acts to discharge the innocent. So the steward. 14. Conditions being performed, hostages must be in justice returned (Genesis 43:23). 15. Good hospitality will labour, to afford room and all convenient refreshings to its guests. 16. Hospitality in truth, provides for beasts as well as men (Genesis 43:24). 17. Prudence will put men upon care to prepare a present for rulers in time of danger. 18. Courtesy from hosts gives opportunity for guests to express their returns. 19. Noon refreshments are suitable to morning’ s labours. 20. Good rulers are careful first to work and then to eat (Genesis 43:25). (G. Hughes, B. D.) Genesis 43:26-34 And he took and sent messes unto them from before him.Joseph and his brethren at the banquet Consider this incident-- I. As IT SOME USEFUL OF SOCIAL LIFE. 1. That we should not set up the pretence of loving all alike. Benjamin was specially honoured (Genesis 43:34), and greeted with loving words (Genesis 43:29). 2. That it is wise to observe the established customs of society when they are not morally wrong. II. AS IT THE SECRET AND THE OUTWARD LIFE. 1. In the case of the brethren. 2. In the case of Joseph. (T. H. Leale.)Joseph’ s banquet 1. The banquet of Joseph’ s joy, of his hope, of his trying watch. 2. The feast of reviving hope in Joseph’ s brethren. 3. Their participation without envy in the honouring of Benjamin. 4. An introduction to the last trial, and a preparation for it. 5. The successful issue in the fearful proving of Israel’ s sons. (J. P.Lange.)The dinner designed to make Joseph known And now, I apprehend, it was Joseph’ s wish to discover himself m his brethren, or rather to enable them to discover him. There are three things in particular while they were at dinner, each tending to this end, and as I conceive, designed for it. 1. The order of the tables. One for himself, one for the strangers, and one for the Egyptians. The design of this was to set them a thinking of him, and who he was, or could be? That the Egyptians and Hebrews should eat apart they could easily account for: but who, or what is this man? Is he not an Egyptian? Yet if he be, why eat by himself? Surely he must be a foreigner . . . 2. The order in which they themselves were seated; it was “ before him,” so that they had full opportunity of looking at him; and what was astonishing to them, every man was placed “ according to his age.” But who can this be that is acquainted with their ages, so as to be able to adjust things in this order? Surely it must be some one who knows us, though we know not him. Or is he a diviner Who or what can he be? They are said to have “ marvelled one at another,” and well they might. It is marvellous that they did not from hence suspect who he was. 3. The peculiar favour which he expressed to Benjamin, in sending him a mess five times more than the rest. There is no reason to suppose that Benjamin ate more than the rest; but this was the manner of showing special favour in those times. It was therefore saying in effect, “ I not only know all your ages, but towards that young man I have more than a common regard Look at all this, and look at me Look at me, my brother Benjamin. Dost thou not know me?” But all was hid from them. Their eyes, like those of the disciples towards their Lord, seem to have been holden, that they should not know him. Their minds however are eased from an apprehensions, and they drank, and were cheerful in his company. (A. Fuller.)Lessons 1. Gracious hearts, however sometime they may deal severely, yet they desire their peace. 2. Providence sometimes orders peaceable entertainment, where worse is feared. 3. Nature itself, much more grace, inquire of and desires the peace of parents. He asked of their father, and meaneth his own (Genesis 43:27). 4. It is equal that peaceable inquiries should have due answers. 5. In answering for others, Providence orders the accomplishment of his will The sunbows, &c. 6. All humility becomes their answers who are in fear of foreign powers (Genesis 43:28.) 7. Sight of near relations moveth to inquire of their condition. 8. Natural affection desires to know its near relations for good. 9. Grace puts souls upon blessing relations as well as knowing them. 10. The best blessing is the grace of God procured upon souls. 11. Brethren may be fathers in blessing the fruit of the same womb (Genesis 43:29). (G. Hughes, B. D.)Lessons 1. Natural affection may speed to vent itself, after gracious benediction. 2. Natural bowels may burn in gracious souls to their relations. 3. Gracious wisdom teacheth to seek time, place, and measure of expressing affection to relations. 4. Secret venting of affections is best at some opportunities (Genesis 43:30). (G. Hughes, B. D.)Benjamin’ s mess I. FROM HOME. Those made to Joseph by men who little thought what feelings they might excite. 1. They were from his father. He would think of them as being selected by him. An act of homage. 2. They were peculiar to his native country and immediate neighbourhood. How often when a boy had he collected similar gums and nuts. They would take him back to the old time. 3. The presents we may receive from home have more of love in them than homage. We like them the better for that. 4. These presents were the gifts of poor men, who were the poorer by reason of the famine. Presents not to be valued by their intrinsic worth, but by the circumstances under which they were selected, and the feelings with which they are offered. 5. Every good gift is from above. God the author and giver of every good and perfect gift. 6. There is one unspeakable gift, made to us, suited to us; have we accepted this gift? II. ABOUT HOME. 1. They are asked concerning their welfare (see Exodus 18:7). Such inquiries from us often mean only the welfare of the body, or relate to temporal things. Family greetings pleasant. Should include an interest in highest and best things. 2. They soon regarded the absent. His father in particular, the “ old man.” It was about twenty-two years since he had seen his father. “ Is he yet alive? A few years work great changes in families. Return to your native town after an absence of twenty-two years, and note the different names, and the vast changes. The father was poorer than when he saw him last by reason of the famine; the son was richer than when he left home to look after the shepherds in Shechem. The coat of many colours exchanged for a robe of state. The shepherd boy become a prince. Absent friends to be remembered. 3. Benjamin specially addressed. III. THE BANQUET. 1. The president of the feast. Joseph at a raised table by himself. His state and grandeur. Perhaps the presents from home were placed before him. His knowledge of the guests, and their ignorance of him. Jesus at &he last supper knew all, and was little known; after the resurrection He was known in the breaking of bread. 2. The officers of his household. They would show the respect and honour in which he was held. 3. The Israelites. The arrangement of their places at the table. “ Whence hath this man this knowledge?” Benjamin’ s mess. What could this mean? Whether they liked it or not, their father’ s regard for the younger son, whether Joseph or Benjamin, was to be respected. They needed to be taught this lesson. And we must honour our parents. As they thus sat and feasted with the prince, did they think of the time when they sat down to eat bread by the side of the pit where Joseph was once imprisoned? Joseph returned good for evil. Learn: Let us remember home, especially the heavenly home. (J. C. Gray.). Genesis 44:1-15 The cup was found in Benjamin’ s sack The trials of the innocent I. That there is sorrow, and sorrow on a vast scale, is a great fact--a fact both too patent and too painful to be gainsaid. Joseph put the cup in the sack to try his brothers’ faith, love, and loyalty to their father. 1. Sorrow was sent into the world as a preventive of greater sorrow. 2. Sorrow gives occasion for the exercise of many an else impossible virtue. 3. This would be a lame excuse indeed if it stood alone. But grief is our schoolmaster to bring us to Christ. 4. When we remember our sins, we wonder, not that life has had so many sorrows, but that it has had so few. II. Why should sorrow so often smite us in the most sensitive place? or, to take up the parable of the text-- 1. Why should the cup be in Benjamin’ s sack? Just because it is Benjamin’ s, we reply. The very thing that leads God to smite at all, leads Him to smite you here. God takes away earthly pleasure, and thus helps you to remember your sin and repent of it. 2. The cup was put there to bring them to a better mind ever after. 3. It was put there to give Joseph the opportunity of making himself known to his brethren. 4. It was put there to lead them out of the land of famine into the land of plenty. From this we may learn three lessons: (1) Learn to think more kindly of God and His dispensations, as you see how much reason you have to expect sorrow, how little right to look for joy; (2) Learn the lesson the lesser sorrows are meant to teach, lest you need the greater; (3) Take care lest you not only lose the joy, but lose the good the loss of joy was meant to give. (J. B. Figgis.)The final trial of Joseph’ s brethren I. THE OF THE TRIAL. 1. It was unexpected. 2. It exposed them to the agony of suspense between hope and fear. 3. They were conscious of innocence. 4. The trial touched them in the sorest place. 5. The bringing them into their present difficulty seemed to have the sanction of religion. 6. They regard their case as hopeless. II. THE PURPOSE OF THE TRIAL. 1. To stir up their consciences to the depths. 2. To show whether they were capable of receiving forgiveness. (T. H.Leale.)Joseph puts his brethren to the test I. THY. TEST TO WHICH JOSEPH EXPOSED HIS . There is at first sight an apparent wantonness in the manner in which this was applied; but looking deeper we see some motives for such a mode of action. 1. Probably it was designed as a kind of penalty for their former deeds. Joseph had been basely treated. Though he forgave his injurers, yet it was good for them to see their crime and feel it. His was not mere maudlin compassion; he desired first to bring them to repentance, and then he was ready and willing to forgive. And in this he is a type of God; God is the infinitely Forgiving One, but the Just One besides. 2. And a second motive which may be assigned for Joseph’ s conduct is that perhaps it was to compel them to feel that their lives were in his power. They are humbled to the dust before him by the test. Now, in assigning to him such a natural motive, we are not showing his conduct as anything superhuman. It was magnanimous, but yet mixed with the human. Everything that man does has in it something of evil; even his best actions have in them something that will not bear the light of day. 3. Again, Joseph may have wished to test his brethren’ s capability of forgiveness. II. THE CONDUCT OF JOSEPH’ S UNDER THE TEST. 1. Judah cannot prove that his brother is not guilty, neither can he believe that he is guilty; he therefore leaves that question entirely aside. Instead of denying it, in modem language he showed cause why the law should not be put in force against him. 2. We next notice the pathos of that speech (Genesis 44:20). 3. Let us learn, in conclusion, that even in the worst of mankind there is something good left. Judah was by no means an immaculate man; but from what a man was, you cannot be certain what he is now. Here were men virtually guilty of the sin of murder, really guilty of cupidity in selling their brother; but years after we find in them something tender still, love for their father and compassion for their brother. It is this spark of undestroyed good in man that the Spirit of Christ takes hold of; and he alone who is able to discover this in the hearts of the worst, he alone will be in this world successful in turning sinners to God. (F. W. Robertson, M. A.)Analogies 1. We see a striking analogy between the conduct of Joseph towards his brother Benjamin, and that of Jesus towards His people. “ Whom I love, I rebuke and chasten.” The Lord often brings us into difficulties that He may detain us, as I may say, from leaving Him. Were it not for these, He would have fewer importunate applications at a throne of grace than He has. He does not afflict willingly or from His heart; but from necessity, and that He may bring us nearer to Him. 2. We also see a striking analogy between Joseph’ s conduct towards his brethren, and that of the Lord towards us. In all he did, I suppose, it was his design to try them. His putting the cup into Benjamin’ s sack, and convicting him of the supposed guilt, would try their love to him, and to their aged father. Had they been of the same disposition as when they sold Joseph, they would not have cared for him. But, happily, they are now of another mind. God appears to have made use of this mysterious providence, and of Joseph’ s behaviour, amongst other things, to bring them to repentance. And the cup being found in Benjamin’ s sack, would give them occasion to manifest it. It must have afforded the most heartfelt satisfaction to Joseph, amidst all the pain which it cost him, to witness their concern for Benjamin, and for the life of their aged father. This of itself was sufficient to excite, on his part, the fullest forgiveness. Thus God is represented as looking upon a contrite spirit, and even overlooking heaven and earth for it (Isaiah 66:1-2). Next to the gift of His Son, He accounts it the greatest blessing He can bestow upon a sinful creature. Now, that on which He set so high a value, He may be expected to produce, even though it may be at the expense of our present peace. Nor have we any cause of complaint, but the contrary. What were the suspense, the anxiety, and the distress of Joseph’ s brethren, in comparison of that which followed? And what is the suspense, the anxiety, or the distress of an awakened sinner, or a tried believer, in comparison of the joy of faith, or the grace that shall be revealed at the appearing of Jesus Christ? It will then be found that our light affliction, which was but for a moment, has been working for us a far more exceeding and eternal weight of glory. (A. Fuller.)The cup in the sack I. THE PRIVATE . 1. Its nature. All” the money to be returned, and the silver cup to be placed in the sack belonging to Benjamin. It may seem strange that the steward was to charge them with stealing a cup wherein Joseph divined (if indeed the cup was not used for that purpose, as we believe), knowing that Joseph was a servant of God. We may not, with the higher standard of morality of these Christian times, approve this pretence; but it is in keeping with the whole transaction, which is a feint throughout. 2. Motive. Doubtless to test the feeling of the rest towards Benjamin. Did they envy this favourite as they did the other? If so, it was very likely that on being overtaken they would abandon the man with whom the cup was found--Benjamin--to his fate. Make no effort to procure his release. Return home without him, as they had once gone without Joseph. Before he proceeded further in helping his family in the famine, he would see if they had improved morally all these years. II. THY CHARGE. The confidential servant having received the command, but most likely being ignorant of all his master’ s plans and of the relation of these guests, proceeds to put it in execution. 1. The brethren set off. Their journey. How unlike the last, when they were full of perplexity, and had left Simeon behind. Now they talk of their good treatment, and are accompanied by Simeon, and that Benjamin whom they had feared to lose. 2. They are pursued. Their astonishment at seeing the steward, who Genesis 43:28) had not long before spoken assuring words, hastening after them. 3. The charge. The steward faithfully, but to their great amazement, repeats the command of his master. 4. Their indignant denial, Such conduct would be opposed to the will of God (Genesis 43:7). The idea was inconsistent with their proved honesty (Genesis 43:8). They are quite willing to abide by the results of search. And that the punishment should be greater than hinted. III. THE . 1. The search commences. They are willing. The steward begins as far as possible from where he knows it is concealed. Thus they do not suspect him of any complicity, and their confidence increases as he proceeds. 2. They see Benjamin’ s sack opened, and there, shining in all its beauty, is the cup! What could they think, or say, or do? They did not suffer Benjamin to return alone. The test was successful. There was another discovery--an altered feeling towards the old man and his favourite son. This discovery Joseph made. 3. They could only regard it as a plot of some one--perhaps the Lord of Egypt--to find a pretext for keeping them in bondage. What would become now of their father, and their wives and little ones. Learn: I. That our religion admits not of pretences. II. The time of confidence may be the hour of peril. (J. C. Gray.)Money in the sack Frederick, King of Prussia, one day rung his bell, and nobody answering, he opened his door, and found his page fast asleep in an elbow chair. He advanced towards him and was going to awaken him, when he perceived part of a letter hanging out of his pocket. His curiosity prompting him to know what it was, he took it out and read it. It was a letter from this young man’ s mother, in which she thanked him for having sent her a part of his wages to relieve her misery; and finished with telling him that God would reward him for his dutiful affection. The king, after reading it, went back softly into his chamber, took a bag full of ducats, and slipped it with the letter into the page’ s pocket. Returning to the chamber, he rang the bell so loudly, that it awakened the page, who instantly made his appearance. “ You have had a sound sleep,” said the king. The page was at a loss how to excuse himself; and putting his hand into his pocket by chance, to his utter astonishment, he there found a purse of ducats. He took it out, turned pale, and looking at the king, shed a torrent of tears without being able to utter a single word. “ What is that,” said the king, “ what is the matter?” “ Ah, sire,” said the young man, throwing himself on his knees, “ somebody seeks my ruin! I know nothing of this money which I have just found in my pocket.” “ My young friend,” replied Frederick, “ God often does great things for us, even in our sleep. Send that to your mother; salute her on my part, and assure her that I will take care of both her and you.” (Moral and Religious Anecdotes.)Grace unknown in the heart A child of God may have the kingdom of grace in his heart, yet not know it. The cup was in Benjamin’ s sack, though he did not know it was there; thou mayest have faith in thy heart, the cup may be in thy sack though thou knowest it not. Old Jacob wept for his son Joseph, when Joseph was alive; thou mayest weep for grace, when grace may be alive in thy heart. The seed may be in the ground, when we do not see it spring up; the seed of God may be sown in thy heart, though thou dost not perceive the springing up of it. Think not grace is lost because it is hid. (T. Watson.)Divining cups The Ancient Egyptians, and still more, the Persians, practised a mode of divination from goblets. Small pieces of gold or silver, together with precious stones, marked with strange figures and signs, were thrown into the vessel; after which, certain incantations were pronounced, and the evil demon was invoked; the latter was then supposed to give the answer, either by intelligible words, or by pointing to some of the characters on the precious stones, or in some other more mysterious manner. Sometimes the goblet was filled with pure water, upon which the sun was allowed to play; and the figures which were thus formed, or which a lively imagination fancied it saw, were interpreted as the desired omen--a method of taking auguries still employed in Egypt and Nubia. The goblets were usually of a spherical form; and for this reason, as well as because they were believed to teach men all natural and many supernatural things, they were called “ celestial globes.” Most celebrated was the magnificent vase of turquoise of the wife Jemsheed, the Solomon among the ancient Persian kings, the founder of Persepolis; and Alexander the Great, so eager to imitate Eastern manners, is said to have adopted the sacred goblets also. (M. M. Kalisch, Ph. D.) Genesis 44:16-34 And Judah said, What shall we say unto my lord?--Judah’ s intercession I. IT WAS ABLE. II. IT WAS NOBLE. III. IT GAVE PROMISE OF FUTURE , IV. IT SOME OF OUR LORD’ S FOR US. V. IT THE OF TRUE PRAYER. In true prayer the soul is stirred to its depths. “ I would give very much,” says Luther, “ if I could pray to cur Lord God as well as Judah prays to Joseph here; for it is a perfect specimen of prayer--the true feeling there ought to be in prayer.” (T. H.Leale.)Judah’ s intercession The whole of this intercession, taken together, is not one twentieth part of the length which our best advocates would have made of it in a court of justice; yet the speaker finds room to expatiate upon those parts which are the most tender, and on which a minute description will heighten the general effect. We are surprised, delighted, and melted with his charming parenthesis: “ Seeing his life is bound up with the lad’ s life.” It is also remarkable how he repeats things which are the most tender; as, “ when I come, and the lad be not with us . . . it shall come to pass, when he seeth that the lad is not with us . . . ” So also in describing the effect which this would produce: “ When he seeth that the lad is not with us, he will die; and we shall bring down the grey hairs of thy servant, my father, with sorrow to the grave. And now, having stated his situation, he presumes to express his petition. His withholding that to the last was holding the mind of his judge in a state of affecting suspense, and preventing the objections which an abrupt introduction of it at the beginning might have created. Thus Esther, when presenting her petition to Ahasuerus, kept it back till she had, by holding him in suspense, raised his desire to the utmost height to know what it was, and induced in him a predisposition to grant it. And when we consider his petition, and the filial regard from which it proceeds, we may say, that if we except the grace of another and greater Substitute, never surely was there a more generous proposal! (A. Fuller.)Joseph’ s love, and Judah’ s charge I. ’ S SURETY. II. THE BANQUET. III. THE STRANGE . IV. THE APPEAL. Judah makes a speech which is very natural, simple, and pathetic. It is conciliatory towards Joseph. Joseph’ s greatness, power, and high rank are fully recognized . It is considerate in reference to the statements about Jacob’ s peculiar reasons for sorrow. It is courageous in its announcement of Judah’ s own responsibility, and of his readiness to be a substitute for his brother. And all through the speech tenderness and sympathy are exhibited in a very simple but touching manner. (W. S. Smith, B. D.)Judah’ s argument To point out the force of this overwhelming argument requires a view of the human mind, when, like a complicate machine in motion, the various powers and passions of it are at work. The whole calamity of the family arising from obedience to the judge’ s own command; an obedience yielded to on their part with great reluctance, because of the situation of their aged father; and on his part with stiff greater, because his brother was, as he supposed, torn in pieces, and he the only surviving child of a beloved wife; and the declaration of a venerable grey-headed man, that if he lose him it will be his death--was enough to melt the heart of any one possessed of human feelings. If Joseph had really been what he appeared, an Egyptian nobleman, he must have yielded the point. To have withstood it would have proved him not a man, much less a man who “ feared God,” as he professed to be. But if such would have been his feelings even on that supposition, what must they have been to know what he knew? It is also observable with what singular adroitness Judah avoids making mention of this elder brother of the lad, in any other than his father’ s words. He did not say he was torn in pieces. No, he knew it was not so! But his father had once used that language, and though he had lately spoken in a manner which bore hard on him and his brethren, yet this is passed over, and nothing hinted but what will turn to account. (A. Fuller.)Judah’ s intercession I. HE THE PAST (Genesis 44:18-29). 1. The speaker. Judah. Well that it was he. Had it been Reuben the proof of penitence had not been so clear. It had been too much like the old Reuben Genesis 37:22 with Genesis 42:22). It was Judah, and not like the old Judah (Genesis 37:26-27). The last time Joseph heard Judah speak of his father’ s favourite was when he (Joseph) was in the pit, and Judah, on the edge, was proposing to sell him into Bondage. Now he intercedes to save Benjamin from bondage. 2. The subject. He (1) recalls the former visit, and the conversation of that time (Genesis 42:18-20). He then (2) proceeds to remind Joseph of his command (Genesis 42:21), but for which they had not brought their brother. Of their expostulations (Genesis 42:22) and of his firmness of purpose (Genesis 42:23). He then drew the portrait of the old man, described the long time they bore the pangs of hunger before Jacob at last would suffer Benjamin to go; and, having hinted at the loss of one other son, repeated the final words of the old man (Genesis 42:29). II. HE THE FUTURE. This he was the better able to do, from his memory of a former occasion. That picture of sorrow and wail of agony had ever since haunted him. It might be repeated with still more painful consequences. It might hasten the death of his father. He records, without a censure, the endearing union of the old father and his younger brother. There was one life between them. The death or loss of Benjamin might be the death of the father. He relates that he had become a surety for the safe return of the lad. As he thus earnestly and most pathetically pleads for the release of Benjamin, what feelings must have risen in the mind of Joseph. Chiefly of joy that Judah was so changed; but also of attachment to a father who had mourned his own supposed death so long and truly. III. HE A . 1. Its nature. If one must be held in bondage for this supposed crime, let it be himself, who is confessedly innocent, in place of Benjamin, whose guilt is assumed. Judah has wife and children at home, yet will leave all rather than abandon his brother. He will be henceforth a slave, if only Benjamin may be free. Was ever love like this? “ Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13; see especially Romans 5:6-8). 2. The motive. To spare his father all needless pain, he would accept the position of being less loved than Benjamin. His father might grieve at his loss, as he had at Simeon’ s, but the loss of Benjamin would affect him more. 3. The result. The test had proved to Joseph that Judah repented the past. It was a happy discovery. What can give greater joy to a brother than to see a right moral change in a brother? Learn: 1. Fearlessly to take the side of the innocent and the aged. 2. To bring forth fruit meet for repentance. 3. Not to be ashamed of an honourable change of heart and mind. 4. To love and honour Him who became a surety for us. (J. C. Gray.) Genesis 44:30 His life is bound up in the lad’ s life The life of the lad These words were spoken by Judah as descriptive of the tenderness and affection which Jacob felt towards Benjamin, the youngest son of that patriarchal family; but they are words just as appropriate to hundreds of parents in this house--“ since his life is bound up in the lad’ s life. ” The fowl in the barnyard, clumsy-footed and heavy-winged, flies fiercely at you if you come too near the little group, and God intended every father and mother to be the protection and the help of the child. Jesus comes into every dwelling, and says to the father or mother: “ You have been looking after this child’ s body and mind; the time has come when you ought to be looking after its immortal soul.” I read of a vessel that foundered. The boats were launched; many of the passengers were struggling in the water. A mother with one band beat the wave, and with the other hand lifted up her little child towards the lifeboat, crying: “ Save my child! save my child!” The impassioned outcry of that mother is the prayer of hundreds of Christian people who sit listening this morning while I speak. I. I propose to show SOME OF THE CAUSES OF ANXIETY. 1. I find the first cause of parental anxiety in the inefficiency and imperfection of parents themselves. We have a slight hope, all of us, that our children may escape our faults. We hide our imperfections and think they will steer clear of them. Alas, there is a poor prospect of that. There is more probability that they will choose our vices than choose our virtues. 2. Again, parental anxiety often arises from an early exhibition of sinfulness in the child. It is especially sad if the parent sees his own faults copied by the child. It is very hard work to pull up a nettle that we ourselves planted. We remember that the greatest frauds that ever shook the banking-houses of the country started from a boy’ s deception a good many years ago; and the gleaming blade of the murderer is only another blade of the knife with which the boy struck at his comrade. The cedar of Lebanon that wrestles with the blast, started from seed lodged in the side of the mountain, and the most tremendous dishonesties of the world once toddled out from a cradle. All these things make parents anxious. 3. Anxiety on the part of parents, also, arises from a consciousness that there are so many temptations thrown all around our young people. It may be almost impossible to take a castle by siege--straightforward siege--but suppose in the night there is a traitor within, and he goes down and draws the bolt, and swings open the great door, and then the castle falls immediately. That is the trouble with the hearts of the young; they have foes without and foes within. II. I shall devote the rest of my remarks to OF ANXIETY. Let me say to you as parents, that a great deal of that anxiety will be lifted if you will begin early with your children. Tom Paine said: “ The first five years of my life I became an infidel.” A vessel goes out to sea; it has been five days out; a storm comes on it; it springs a leak; the helm will not work; everything is out of order. What is the matter? The ship is not seaworthy, and never was. It is a poor time to find it out now. Under the fury of the storm, the vessel goes down, with two hundred and fifty passengers, to a watery grave. The time to make the ship seaworthy was in the dry-dock, before it started. Alas for us, if we wait until our children get out into the world before we try to bring upon them the influence of Christ’ s religion. I tell you, the dry-dock of the Christian home is the place where we are to fit them for usefulness and for heaven. In this world, under the storm of vice and temptation, it will be too late. In the domestic circle you decide whether your child shall be truthful or false--whether it shall be generous or penurious. You cannot begin too early. You stand on the bank of a river floating by. You cannot stop that river, but you travel days and days towards the source of it, and you find, after awhile, where it comes down, dropping from the rock, and with your knife you make a course in this or that direction for the dropping to take, and you decide the course of the river. You stand and see your children’ s character rolling on with great impetuosity and passion, and you cannot affect them. Go up towards the source where the character first starts, and decide that it shall take the right direction, and it will follow the path you give it. But I want you to remember, O father, O mother, that it is what you do that is going to affect your children, and not what you say. You tell your children to become Christians while you are not, and they will not. Above all, pray. I do not mean mere formal prayer, that amounts to nothing. Often go before God and say: “ Here are my dear children. Oh save them. Put their feet on the road to heaven. Thou knowest how imperfectly I am training them; make up what I lack. Lord Jesus Christ, better than anything Thou canst give, give them Jesus.” God will hear such a prayer. He said He would: “ I will be a God to thee and thy seed after thee.” (Dr. Talmage.). Genesis 45:1-3 Joseph made himself known unto his brethren Joseph and his brethren I. JUDAH’ S APPEAL FOR THE RELEASE OF (Genesis 44:30-34). In this appeal the following points are made: 1. Jacob’ s strong attachment to Benjamin. 2. That Benjamin was the mainstay of Jacob in his advanced age. 3. A strong sense of personal honour. II. JOSEPH’ S DEEP EMOTION. 1. Manifested in the tears he shed. 2. Manifested in his eager inquiry concerning his dear father. 3. Manifested also in the desire to take in his brothers to his heart. III. JOSEPH’ S DEVOUT OF GOD’ S HAND IN ALL HE HAD AND ENJOYED. Lessons: 1. A very touching lesson is here taught the sons and daughters of aged parents concerning their greatest need in their declining years--not expensive clothing or luxurious living, but the manifestation of real, tender, loving sympathy. 2. Joseph’ s readiness to forgive his brothers, and his deep emotion when he saw their sincere love for his father, contain timely lessons, not only for brothers and sisters according to the flesh, but also for brethren and sisters in Christ.. 3. The deep insight into the purposes of the providence of God, and perfect acquiescence in them, and joy that they have wrought out good for others, even though at a cost of personal sacrifice, are fraught with instructive lessons. (1) That special light is given to the obedient. (2) That in this, as in so many other features, Joseph is an eminent type of Christ. (D. C. Hughes, M. A.)The soul in silence No one doubts that Joseph is a type of Christ; in nothing is he more so than in that significant record,. “ there stood no man with him while Joseph made himself known to his brethren.” Egypt and its idols were shut out; Pharaoh and his pomp; officers of state; obsequious servants; men of business--“ he caused every man to go out from him” ; and then in the silence he spoke in his own Hebrew tongue, with no interpreter then, and made himself known to his brethren. What is this most plainly and evidently but a parable of God and the soul? What is prayer but a speaking to God in silence? Silence is the height of worship. Conversing is silencing the world, silencing the tumult of sin, silencing the clamour of the passions. Growth in grace and holiness is but silencing human interests, human love, human pleasures. What is God’ s purpose in sickness but to create a silence in the soul in which He may make Himself known? So with sorrows, losses, deaths, calumny, persecution: they make a solitude round the soul; “ there stands no man with us,” but God stands with us, and it is far better. And what are all these things but preparations for, rehearsals before that great last reality--death? At that hour the soul is alone, and a great silence reigns; one by one all persons and things have been severed from the soul; one by one the senses fail, and all communion with the world and with creatures is eat off; most familiar things, most necessary things, faces, sounds, acts, all are not; the soul lives, but lives in silence; the silence deepens and deepens till it becomes absolutely perfect, and then death has come, and the soul finds itself sensibly face to face with God. This is the end of all human life. (F. C. Woodhouse, M. A.)Joseph discovers himself I. A BROTHER’ S PARDON. Joseph’ s. 1. Of a great injury. (1) To Joseph. (2) To Jacob. The beloved and trusted son taken from him. His heart well nigh broken by the story that was told him. 2. Of brothers. The crime therefore greater. More easy to forgive the offence of a stranger than of a friend (Psalms 41:9; Psalms 55:12-13; Psalms 55:20). 3. The pardon magnanimously bestowed. Proved by deeds as well as words. Their sin extenuated. He dwells on the good that came out of it, not on the evil that was in it. Tried to soften down their harsh self-censure. The method of professing pardon may detract from its value, and suggest a doubt of its sincerity. 4. Marked by deep affection. He could not repress his emotions, nor conceal his joy. Judah, the darkest character, not excepted. 5. Practically demonstrated. He will henceforth care for them during the famine. II. A KING’ S . Pharaoh’ s. 1. It had been already proved. He had exalted Joseph. 2. He now cares for Joseph’ s friends. Royally lays himself out for their present good. Strange contrast to the conduct of many kings towards their deliverers and helpers (Charles I. and Earl Stafford; Charles II., and his treatment of the faithful adherents of his house in its misfortunes; also David and Barzillai). 3. It was bountifully expressed. Will have all Joseph’ s family invited to Egypt. Promises that they shall have “ the fat of the land.” Sends with the invitation the means of conveyance. Enjoins the free use of means and subsistence. “ Regard not your stuff,” &c. (Genesis 45:20). III. A FATHER’ S ZOO. Jacob’ s. 1. Imagine Jacob’ s home. The old man of 130 years, feeble, doubtful, fearful, apprehensive. Waiting for the return of his sons. Anxious concerning Benjamin. 2. Picture the arrival at home. They are all there. Benjamin amongst them. Simon also. Joyful greeting. 3. They tell their story. Good news. Joseph yet alive! governor of Egypt. 4. Jacob’ s doubts. He is suspicious of his sons. 5. The arrival of the waggons convinces him. His spirit revives. His great joy. New hopes. He will see Joseph again, and in such a robe of office as his affection could not have provided. What greater joy can a father know than that excited by good news of absent children. Those who leave home with good principles the most likely to create such joy. Religion supplies the only true basis of character. The Lord was with Joseph. He will be with us in our wanderings, if we begin them with Him. Learn: Let love be without dissimulation. Forgive injuries and prove the reality of forgiveness. (J. C. Gray.)Joseph’ s dealings with his brethren Joseph recognized his brethren at once, though they failed, as they bowed before the mighty vicegerent of Egypt, to recognize in him the child by them so pitilessly sold into bondage; and Joseph, we are told, “ remembered the dreams which he had dreamed of them” ; how their sheaves should stand round about and make obeisance to his sheaf; how sun and moon and eleven stars should all do homage to him. All at length was coming true. I. Now, of course, it would have been very easy for him at once to have made himself known to his brethren, to have fallen on their necks and assured them of his forgiveness. But he has counsels of love at once wiser and deeper than would have lain in such a ready and off-hand declaration of forgiveness. His purpose is to prove whether they are different men, or, if not, to make them different men from what they were when they practised that deed of cruelty against himself. He feels that he is carrying out, not his own purpose, but Cod’ s, and this gives him confidence in hazarding all, as he does not hazard it, in bringing this matter to a close. II. Two things were necessary here: the first that he should have the opportunity of observing their conduct to their younger brother, who had now stepped into his place, and was the same favourite with his father as Joseph once had been; the second, that by some severe treatment, which should bear a more or less remote resemblance to their treatment of himself, he should prove whether he could call from them a lively remembrance and a penitent confession of their past guilt. III. The dealings of Joseph with his brethren are, to a great extent, the very pattern of God’ s dealings with men. God sees us careless, in easily forgiving ourselves our old sins; and then, by trial and adversity and pain, He brings these sins to our remembrance, causes them to find us out, and at length extracts from us a confession, “ we are verily guilty.” And then, when tribulation has done its work, He is as ready to confirm His love to us as ever was Joseph to confirm his love to his brethren. (Archbishop Trench.)Joseph makes himself known I. THE AND WORTH OF FAMILY . Nothing more beautiful in man than this. Age does not congeal it, nor death destroy it. A holy, perennial fire. It begets gentleness, patience, long suffering, forgiveness of injury, oblivion of wrong. II. THE FEAR WROUGHT BY GUILT. The tender emotion of Joseph was not shared by his brethren. His declaration, “ I am Joseph,” drew from them no glad expressions of joy. They were silent from dismay. “ His brethren could not answer him; for they were troubled at his presence.” Conscious guilt filled them with alarm and anxious questioning. Could he ever forgive them? Since he had them now in his power, and he had become so great, would he not take vengeance upon them? Their sense of guilt had not perished or weakened with time. It was as enduring as Joseph’ s love. III. GOD CHOOSES THE WICKED TO HIS DIVINE . Joseph had been sold, from malice, by his brethren into Egypt. And yet God had sent him there. It seems like an irreconcilable contradiction of facts, and yet the thing alleged was true. And our view of the world’ s events is inadequate unless we believe that God in a similar way always takes a controlling part in the affairs of men. Did this fact lessen the guilt of the sons of Jacob? Did Joseph mean that they were excused on account of it? Certainly not. Their guilt was according to their intention. IV. THE INVITED FIND GRACE BECAUSE OF THEIR TO THE GOOD, For his father’ s sake and for Benjamin’ s sake, Joseph forgave them all they had done to him. What magnanimity of spirit! It was as if he had blotted out their sin and remembered it no more. And his efforts to allay and banish their fears assured them that from him they had nothing to dread. It was a beautiful fore-gleam of the grace of the Gospel. So Christ has sought to assuage our guilty fears by speaking to us of His Father and our Father, and by owning us as His brethren. Well is it for us that we are connected in this way by ties of relationship with the good of earth and sky. If we stood alone, unconnected with others whose prayers and merit move heaven’ s favour in our behalf to give us further opportunity to repent, or which win for us undeserved consideration from our fellow-men--who show us kindness for the sake of a father, or a mother, or a sister,or some other--it would be far worse with us. But their merit, like charity, covers a multitude of sins in us. We are clad in a borrowed grace, derived from them, and our faults are excused and borne with, and our meagre virtues rated far above their real value. V. THE GROUND OF PEACE FOR WRONG-DOERS. When Joseph had fallen upon Benjamin’ s neck and wept, and had kissed all his brethren and wept upon them, “ after that his brethren talked with him.” The speechless terror exhibited by them at first then vanished away. What cured their trouble of heart? It was the assurance they had that Joseph looked upon them graciously for their father’ s and brother’ s sake, and that he entirely forgave their sin. This assurance had been wrought in them by the words and acts of Joseph. The kiss he had given them, and his tears of joy, formed an indubitable token of pardon and reconciliation. In his treatment of them we have, therefore, a hint of God’ s treatment of men for their sin, and of the way a guilty soul may find peace. Two things are required: 1. A worthy Mediator to whom we are so related that His merit will procure us Divine favour. 2. Indubitable evidence of acceptance and pardon through Him. The Christ was such a Mediator. He was “ holy, harmless, undefiled,. . . higher than the heavens,” and “ not ashamed to call us brethren.” Through our relationship with Him as brethren, we are invested with His righteousness. (A. H.Currier.)Joseph and his brethren I. THE OF . II. THE OF FAMILY TIES. The relation of children to their parents, and of brothers and sisters to each other is peculiarly sacred. Other connections we may determine for ourselves; this is appointed by God. It brings great opportunities and great risks. There are no others we can hurt so sorely, or make so glad, as those in our own household. III. THIS STORY CHRIST’ S . The great Elder Brother suffers at our hands; yet loves us when we will not love Him, and waits for years till our need shall bring us to His feet. Even then He cannot take us at once to His bosom. The sense of guilt must be awakened, the tears of penitence flow. (P. B. Davis.)I. THE OF THE TIME. Joseph made known to his brethren II. HIS OF FEELING. III. HIS ENTIRE . 1. He strives to prevent remorse. 2. He bids them see in their past history the plan of God. (T. H.Leale.)Joseph reveals himself I. JOSEPH’ S WITH HIS , 1. Observe the delicacy of Joseph’ s feelings in removing all the witnesses of his emotion. Feeling, to be true and deep, must be condensed by discipline. 2. Notice the entireness of Joseph’ s forgiveness. (1) This may be inferred from his desire to prevent remorse (Genesis 45:5). (2) A further proof of the entireness of Joseph’ s forgiveness is, that he referred the past to God’ s will (Genesis 45:8). Upon this we have three remarks to make. First, that it is utterly impossible for us to judge of any event, whether it is a blessing or misfortune, from simply looking at the event itself; because we do not know the whole. Fancy the buying of a slave in a cave in Canaan; and straightway there springs up in your breast a feeling of indignation. Pass on a few years, and we find Joseph happy, honoured, and beloved; two nations at least are saved by him from famine. Secondly, we remark how God educes good from evil, and that man is only an instrument in His hands. A secular historian, treating of mighty events, always infers that there has been some plan steadily pursued; he would have traced step by step how it all came about, and referred it all to Joseph. But from the inspired history we find that Joseph knew not one step before him. Thirdly, we remark that there is a danger in the too easy acquiescence in the fact that good comes from evil; for we begin to say, Evil then is God’ s agent, to do evil must be right; and so we are landed in confusion. Before this had taken place, had Joseph’ s brethren said, “ Out of this, good will come, let us sell our brother,” they would have been acting against their conscience; but after the event it was but faith to refer it to God’ s intention. Had they done this before, it would have been presumption. But to feel that good has come through you, but not by your will, is humiliating. You feel that the evil is all yours, and the good is God’ s. II. THE SUMMONS OF JACOB BY PHARAOH. 1. Remark, Pharaoh rejoiced with Joseph (Genesis 45:16). Love begets love. Joseph had been faithful, and Pharaoh honours and esteems him. 2. The advice given by Joseph to his brethren (Genesis 45:24). We should do well to ponder on Joseph’ s advice, for when that wondrous message was given to the world that God had pardoned man, men at once began to quarrel with each other. They began to throw the blame on the Jew alone for having caused His death; they began to quarrel respecting the terms of salvation. 3. Last]y, we remark the incredulity of Jacob, “ his heart fainted.” There are two kinds of unbelief, that which disbelieves because it hates the truth, and that which disbelieves because the truth is apparently too glorious to be received. The latter was the unbelief of Jacob; it may be an evidence of weakness, but not necessarily an evidence of badness. (F. W. Robertson, M. A.)Recognition and reconciliation I. . “ I am Joseph.” Were ever the pathos of simplicity, and the simplicity of pathos, more nobly expressed than in these two words? (They are but two in the Hebrew.) Has the highest dramatic genius ever winged an arrow which goes more surely to the heart than that? The question, which hurries after the disclosure, Seems strange and needless; but it is beautifully self-revealing, as expressive of agitation, and as disclosing a son’ s longing, and perhaps, too, as meant to relieve the brothers’ embarrassment, and, as it were, to wrap the keen edge of the disclosure in soft wool. II. - SILENCE. An illustration of the profitlessness of all crime. Sin is, as one of its Hebrew names tells us, missing the mark, whether we think of it as fatally failing to reach the ideal of conduct, or as always, by a Divine nemesis, failing to hit even the shabby end it aims at. “ Every rogue is a roundabout fool.” They put Joseph in the pit, and here he is on a throne. They have stained their souls, and embittered their father’ s life for twenty-two long years, and the dreams have come true, and all their wickedness has not turned the stream of the Divine purpose any more than the mud dam built by a child diverts the Mississippi. One flash has burned up their whole sinful past, and they stand scorched and silent among the ruins. So it always is. Sooner or later the same certainty of the futility of his sin will overwhelm every sinful man, and dumb self-condemnation will stand in silent acknowledgment of evil desert before the throne of the Brother, who is now the prince and the judge, on whose fiat hangs life or death. To see Christ enthroned should be joy; but it may be turned into terror and silent anticipation of His just condemnation. III. AND (Genesis 45:4-8). More than natural sweetness and placability must have gone to the making of such a temper of forgiveness. He must have been living near the Fountain of all mercy to have had so full a cup of it to offer. Because he had caught a gleam of the Divine pardon, he becomes a mirror of it; and we may fairly see in this ill-used brother, yearning over the half-sullen sinners, and seeking to open a way for his forgiveness to steal into their hearts, and rejoicing over his very sorrows which have fitted him to save them alive, and satisfy them in the days of famine, an adumbration of our Elder Brother’ s forgiving love and saving tenderness. IV. MESSAGE TO JACOB. 1. It bespeaks a simple nature, unspoiled by prosperity, to delight thus in his father’ s delight, and to wish the details of all his splendour to be told him. A statesman who takes most pleasure in his elevation because of the good he can do by it, and because it will please the old people at home, must be a pure and lovable man. The command has another justification in the necessity to assure his father of the wisdom of so great a change. God had sent him into the promised land, and a very plain Divine injunction was needed to warrant his leaving it. Such a one was afterwards given in vision; but the most emphatic account of his son’ s honour and power was none the less required to make the old Jacob willing to abandon so much, and go into such strange conditions. 2. We have another instance of the difference between man’ s purposes and God’ s counsel in this message. Joseph’ s only thought is to afford his family temporary shelter during the coming five years of famine. Neither he nor they knew that this was the fulfilment of the covenant with Abraham, and the bringing of them into the land of their oppression for four centuries. No shadow of that future was cast upon their joy, and yet the steady march of God’ s plan was effected along the path which they were ignorantly preparing. The road-maker does not know what bands of mourners, or crowds of holiday makers, or troops of armed men, may pass along it. V. THE KISS OF FULL AND FRANK . The history of Jacob’ s household had hitherto been full of sins against family life. Now, at last, they taste the sweetness of fraternal love. Joseph, against whom they had sinned, takes the initiative, flinging himself with tears on the neck of Benjamin, his own mother’ s son, nearer to him than all the others, crowding his pent-up love in one long kiss. Then, with less of passionate affection, but more of pardoning love, he kisses his contrite brothers. The offender is ever less ready to show love than the offended. The first step towards reconciliation, whether of man with man or of man with God, comes from the aggrieved. We always hate those whom we have harmed; and if enmity were only ended by the advances of the wrong-doer, it would be perpetual. The injured has the prerogative of praying the injurer to be reconciled. So was it in Pharaoh’ s throne-room on that long past day; so is it still in the audience chamber of heaven. “ He that might the vantage best have took, found out the remedy.” “ We love Him, because He first loved us.” (A. Maclaren, D. D.)Joseph discovering himself to his brethren “ I am Joseph.” 1. It is an expression of great humility. The governor of Egypt remembered that he was Joseph, a Hebrew--the son of an old pilgrim who now sojourned in Canaan, and the brother of these plain and vulgar strangers who depended on his goodness and solicited his clemency. 2. Here is soft and gentle reproof. He hints at their crime, but without menaces or reproaches. He alludes to it as if he only aimed to palliate it. 3. Here is the language of forgiveness. (1) Proceeding not merely from a sudden flow of passion, but from settled goodness of heart. (2) Permanent. 4. Here is a pious reference of his brethren to the wonderful works of Providence. Your Joseph, whom you had doomed to death or perpetual slavery, is employed of God to preserve you and your families from misery and ruin. 5. This is an expression of filial affection; for mark what immediately follows: “ Doth my father yet live?” How tender, how affectionate, how dutiful the question. 6. Here is an expression of general benevolence. “ I am Joseph, whom ye sold in Egypt God did send me before you, to preserve life.” He considered himself as promoted to power, not for his own sake, but for the public good; and to this end he applied the power which he possessed. (J. Lathrop, D. D.)The reconciliation 1. The modes in which our Lord makes Himself known to men are various as their lives and characters. But frequently the forerunning choice of a sinner by Christ is discovered in such gradual and ill-understood dealings as Joseph used with those brethren. It is the closing of a net around them. They seem to be doomed men--men who are never at all to get disentangled from their old sin. If any one is in this baffled and heartless condition, fearing even good lest it turn to evil in his hand; afraid to take the money that lies in the sack’ s mouth, because he feels there is a snare in it; if any one is sensible that life has become unmanageable in his hands, and that he is being drawn on by an unseen power which he does not understand, then let him consider in the scene before us how such a condition ends or may end. There is always in Christ a greater love seeking the friendship of a sinner than there is in the sinner seeking for Christ. 2. In finding their brother again, those sons of Jacob found also their own better selves which they had long lost. They had been living in a lie, unable to look the past in the face, and so becoming more and more false. Trying to leave their sin behind them, they always found it rising in the path before them, and again they had to resort to some new mode of laying this uneasy ghost. So, too, do many of us live as if yet we had not found the life eternal, the kind of life that we can always go on with--rather as those who are but making the best of a life which can never be very valuable, nor ever perfect. There seem voices calling us back, assuring us we must yet retrace our steps, that there are passages in our past with which we are not done, that there is an inevitable humiliation and penitence awaiting us. It is through that we can alone get back to the good we once saw and hoped for; there were right desires and resolves in us once, views of a well-spent life which have been forgotten and pressed out of remembrance, but all these rise again in the presence of Christ. 3. A third suggestion is made by this narrative. Joseph commanded from his presence all who might be merely curious spectators of his burst of feeling, and might, themselves unmoved, criticise this new feature of the governor’ s character. In all love there is a similar reserve. (M. Dods, D. D.)Joseph’ s disclosure of himself to his brethren Why was it he so long, and by artifices so strange, delayed the disclosure which an affectionate heart must have been yearning to make? There is a question antecedent to this, which forces itself on the student of the narrative, and to which Scripture can scarcely be said to furnish a reply. How came it that Joseph had made no inquiries after his family; or had not attempted to have had intercourse with his father, during the many years that Jacob had been bewailing his loss?--for more than twenty years had elapsed from his having been sold to the Ishmaelites to his meeting his brethren; yet he does not seem to have sent a single message to Jacob, though there was free communication between Egypt and Canaan. Fourteen of those years he had, indeed, been in trouble, and it may not have been in his power to transmit any account of himself; but, for the last six years, he had been ruler over the land; and you might have expected the first use made of his authority would have been to obtain tidings of his father--to ascertain whether he survived--and, if he did, to minister to his comforts in his declining years. Yet it appears that Joseph did nothing of the kind; he attempted no intercourse with his family, though his circumstances were such that, if attempted, it would have been readily effected. It is evident that Joseph considered himself as finally separated from his father and brethren, for we read, as his reason for calling his first-born Manasseh, “ God hath made me forget all my toil, and all my father’ s house.” It might be inferred from this expression, that Joseph regarded it as an appointment of God that he should forget his father’ s house. At all events, there is ground enough for concluding that it was through Divine direction that he abstained from making himself known; and, though strange would be the silence of Joseph, if you supposed it to have proceeded from his own will, yet there are reasons enough to vindicate it, if maintained at the bidding of God. We would have you remember that Jacob had to undergo the retribution of his grevious fault, in having deceived Isaac his father, and gained by fraud, the blessing. The retribution commenced when he himself was deceived by Laban, who gave him Leah for Rachel; but it did not reach its full measure till he in turn was imposed on by his own sons, who persuaded him that Joseph was slain. God alone could determine for how long a time it was just that Jacob should be a victim of this cruel opposition; yet, when we understand that his being deceived was in recompense of his having deceived Isaac, we may readily believe that Joseph was not sooner allowed to make himself known, because the punishment of Jacob was not sooner complete. It would not be difficult to suppose other reasons; for, by effecting in so circuitous a manner, and after so long a time, the reunion of Joseph with the house of his father, God afforded occasions for the display of His over-ruling power and providence, which hardly could have occurred on any supposition, and which could not have been wanting but with great loss to the Church in every age. But, admitting that Joseph acted under the direction of God, in remaining so many years without intercourse with his father, and that therefore his silence is no proof of want of good affection, what are we to say of his conduct when his brethren were brought actually before him--of his harsh language--of his binding Simeon--of his putting the cup in Benjamin’ s sack? Joseph, it must be remembered, was an injured man, and the persons with whom he is called upon to deal are those from whose hands his injuries had come. Unto a man of less pious feeling, the temptation would have been strong of using his present superiority in avenging the wrongs which had been heaped upon his youth. While, however, Joseph had no thought of avenging himself on his brethren, he must still have borne in mind the evil of their characters; and knowing them, by sad experience, to have been men of deceit and cruelty, he would be naturally suspicious both of the uprightness of their actions, and the veracity of their words. Now, if we keep this in mind, it will serve as a clue to much that is intricate. It was Joseph’ s ruling desire to obtain accurate tidings as to the existence and welfare of Jacob and Benjamin; many years had rolled away since treachery and violence had torn him from his father--he had been as one dead unto his kindred, and his kindred as the deadunto him; therefore when his brethren who hated him, and cast him out, suddenly stood before him, his first impulse must have been to ascertain whether his father and the brother of his affections were yet among the living. And why, then, you may say, did he not follow the impulse--make himself known, and propose the question? Ah! he knew his brethren to be cruel and deceitful; they might have hated and practised against Benjamin, as they had done in regard to himself: and it was clear that, if Benjamin also had been their victim, they, when they found themselves in the power of Joseph, would have invented some false account as a shield from the anger which the truth must have provoked. Hence the method of direct questioning was not open to Joseph; he therefore tried an indirect method; brings an accusation against his brethren--the accusation of being spies--which he knew could only be refuted by some appeal to their domesticor national circumstances. Thus he throws them off their guard, and by making it their interest to tell the truth, he diminishes in a measure the likelihood of falsehood. Thus far, we ask you, was not the conduct of Joseph intelligible and exceptionable? He wanted information which he could not procure by ordinary means, therefore he took extraordinary means; for, if the brethren never returned, he would know too well that Benjamin had perished; but, if they returned, and brought Benjamin with them, his happiness would be complete. Hence, then, the harshness--though, by taking care that his brethren should depart laden with corn, and every man with his money in his sack, did he but, after all, give sufficient proof that the harshness was but assumed, and that kindness, the warmest and truest, was uppermost in his breast. But what shall we say of Joseph’ s conduct, when his brethren returned and brought Benjamin with them? It is somewhat more difficult to explain. Strange, that in place of at once falling upon Benjamin’ s neck, Joseph should have used deceit to make him seem a robber! Though the long delay of his brethren in Canaan might have strengthened the suspicions of Joseph, yet his suspicions must all have disappeared when Benjamin stood actually before him; and we hardly see why he need have put upon himself the painful restraint so pathetically described. “ He made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there.” And yet still he did not make himself known to his brethren, but allowed them to depart, providing, by concealment of the cup, for the after interruption of their journey. We may suppose that through this strange artifice, Joseph sought to ascertain the disposition of the ten brothers towards Benjamin; there was no doubt but that he was planning the bringing of the whole family to settle in Egypt, and it was needful, before carrying out this plan, that he should know whether the whole family were well agreed, or whether they were still divided by factions and jealousies: thus, by putting Benjamin apparently in peril, convicting him of theft, and then declaring his intention of punishing by enslaving him, he was morally sure of discovering the real feelings of the rest. For if they had hated Benjamin as they had hated him, they would treat his fate with indifference; whereas, if he were in any measure dear to them, the fact would become evident by the manifested emotions. The artifice succeeded--the agony which the ten brothers displayed, when they heard that Benjamin must be kept as a bondsman, put out of question that the son of Jacob’ s old age was beloved by the children of Leah, and removed the natural apprehension that the feuds of early years remained to mar the plan with which Joseph was occupied. And further, may it not be possible that Joseph wished to assure himself that the children of Rachel were as dear to Jacob now as they had been in their youth. He might have thought that Jacob’ s affections had possibly been alienated from Benjamin and himself; this he would be naturally desirous to ascertain, before he discovered himself in the ruler of Egypt. If the ten were quite ready to leave Benjamin behind, it would be too evident that they were under no fear of the consequences of meeting their father unattended by their brother, and Joseph would have reason to conclude that Jacob’ s love had been estranged from the children of Rachel. On the contrary, if the ten showed by their conduct that to return without Benjamin would indeed be to “ bring down Jacob’ s gray hairs with sorrow to the grave,” there would be no place for any suspicion: nothing would remain but for Joseph to throw aside his irksome disguise, and hasten to be enfolded in the arms of his parent. (H. Melvill, B. D.)I am Joseph “ I am Joseph!” Joseph, and yet more than Joseph. We are not the same twenty years afterwards that we are to-day. The old name--yet may be a new nature. The old identity; yet there may be enlarged capacity, refined sensibilities, diviner tastes, holier tendencies. I am Joseph 1 It is as if the great far-spreading umbrageous oak said, “ I am the acorn!” or the great tree said, “ I am the little mustard-seed!” Literally it was Joseph; yet in a higher sense it was not Joseph, but Joseph increased, educated, drilled, magnified, put in his right position. You have no right to treat the man of twenty years ago as if twenty years had not elapsed. I don’ t know men whom I knew twenty years ago! I know their names; but they may be--if I have not seen them during the time, and if they have been reading, thinking, praying, growing-entirely different men. You must not judge them externally, hut according to their intellectual, moral, and spiritual qualities. To treat a man whom you knew twenty years ago as if he were the same man is equal to handing him, in the strength and power of his years, the toys with which he amused his infancy. Let us destroy our identity, in so far as that identity is associated with incompleteness of strength, shallowness of nature, poverty of information, deficiency of wisdom; so that men may talk to us and not know us, and our most familiar acquaintance of twenty years ago may require to be introduced to us to-day as if he had never heard our name. But the point on which I wish to fasten your attention most particularly is this: That there are in human life days of revelation, when people get to know the meaning of what they have been looking at notwithstanding the appearances which were before their eyes. We shall see men as we never saw them before. The child will see his old despised mother some day as he never saw her. And you, young man, who have attained the patriarchal age of nineteen, and who smile at your old father when he quotes some old maxim and wants to read a chapter out of what he calls the Holy Bible, will one day see him as you never saw him. The angel of God that is in him will shine out upon you, and you will see whose counsel you have despised and whose tenderness you have contemned. We only see one another now and then. Sometimes the revelation is quick as a glance, impossible to detain as a flash of lightning. Sometimes the revelation comes in a tone of unusual pathos, and when we hear that tone for the first time we say, “ We never knew the man before. Till we heard him express himself in the manner we thought him rough and coarse, wanting in self-control, and delicacy, and pathos; but that one tone I Why, no man could have uttered it but one who has often been closeted with God, and who has drank deeply into Christ’ s own cup of sorrow.” (J. Parker, D. D.)Joseph weeps It was his third weeping, the great weeping, although one other had more pain in it. It was the flood of love pent up and pressed back for so many years by man’ s sin and God’ s righteousness, now loosed by righteousness and greater love. It was noble, God-like weeping, which we need not fear to interpret by the tears of the Lord Jesus. It not only reminds us of the weeping of Jesus at the grave of Lazarus on the brow of Olivet; it helps us to understand these stranger tears. The spring-head of both was the same, the love of God--though here it appeared as but a little stream, there as the river of life. The immediate moving cause was the same, sympathy with the sorrowful, compassion for the erring--though here the objects of compassionate love were but some twelve persons, seventy at most, there a multitude whom no man can number. Even when He was about to reveal the fulness of His love at the grave of Lazarus, Jesus groaned in spirit and was troubled, because He felt how hard it was to bring men to believe and accept that love: Joseph’ s soul now travailed with anguish keener than that of Dothan, in the effort to persuade his trembling brothers that he did indeed love them, and wished nothing but their love in return. (A. M. Symington, D. D.)The value of circumlocution There is an old English proverb that tells us that “ the longest way round” is, or may be, “ the shortest way home.” Sometimes there may be no other route at all but a roundabout or zigzag one. It would be impossible for the great lumbering Swiss diligence to climb the Simplon Pass and get over into Italy, were it not for that wonderful zigzag road that so patiently winds right and left, seeming to gain but a few feet in an hour, but at last emerging at the top of the Pass. Military engineers, too, know the value of zigzag. Except on this principle how could the besiegers of a fortress get their trenches up towards the walls? But a moral or spiritual path--that, surely, must never be tortuous: are we not to “ make straight paths for our feet, and look right on?” And yet there is at least one branch of Christian duty in which a patient zigzag course is often the most effectual; and that is in laying siege to another’ s soul. Nathan’ s parable is a familiar instance: what success could he have expected if he had attacked David with a direct charge? Our Lord’ s treatment of the lawyer in the tenth chapter of St. Luke--not answering directly his question as to who his neighbour was, but telling him a story first and making him apply it--is a case of yet higher authority; and so is His dealing with the Syro-Phoenician woman. And does not God deal so with us now? And what was the object of these strange dealings--of this zigzag course? It was twofold: 1. to test their character, to see whether they repented of their past life, whether they were now good sons to Jacob, and good brothers to Benjamin; 2. If their disposition was not changed, to change it. (E. Stock)A son’ s affection While Octavius was at Samos after the battle of Actium, which made him master of the universe, he held a council to examine the prisoners who had been engaged in Antony’ s party. Among the rest there was brought before him an old man, Metellus, oppressed with years and infirmities, disfigured with a long beard, a neglected head of hair, and tattered clothes. The son of this Metellus was one of the judges; but it was with great difficulty he knew his father in the deplorable condition in which he saw him. At last, however, having recollected his features, instead of being ashamed to own him, he ran to embrace him, and begged Caesar that they might be put to death together. Genesis 45:4 Joseph said unto his brethren, Come near to me, I pray you Separation ending in union It was by a strange and seemingly circuitous route that these brethren of Joseph were brought near to him. Between Joseph and his brethren there was an immeasurable distance--all the difference between a nature given over to God and one abandoned to the force of evil passion. We may see in this narrative a type of the ways and means God still employs for bringing the wandering brothers of Joseph’ s great Antitype near to Him. I. In order that the brothers may be really drawn near to Joseph, they have first to be separated from him by their own sin. II. The next step towards bringing them near is their own want. III. When they get into Joseph’ s presence they are suddenly subjected to the most unlooked-for and crushing trials. IV. They are smitten to the heart with the recollection of bygone sins; these are brought to their remembrance as sins against their brother. V. They were alone with Joseph when he made himself known to them. (W. HayAitken, M. A.)Joseph’ s treatment of his brethren I. THERE IS AN HERE OFFERED ON THE POWER OF AN . II. NOTICE, ALSO, THE OFFERED OF THE SEEKING LOVE OF GOD. It is Joseph who makes all the advances here. “ I pray you” : it is the monarch who invites, the judge who pleads. “ Without all contradiction the less is blessed of the better.” It was always so. Adam had hardly eaten of the forbidden fruit before the voice of the Lord was heard in the garden asking for him. Our Maker takes no pleasure in the death of the wicked, but would rather that the wicked should turn unto Him and live. III. HERE, TOO, IS AN OF THE EXACT DESIGN OF THE GOSPEL. Men need many things: as those brethren needed food then, for themselves, their families, and their beasts. But Joseph knew that temporary relief would amount to little. What they most wanted for all the long future was simply himself in reconciliation. “ Come near to me” is exactly what Jesus Christ has always been saying to such as labour and are heavy laden. IV. So IS OUR IN THIS STORY, THAT IT THE NEED OF LAW-WORK IN . Much as he yearned over them, he would not even for an instant relieve them of the salutary consciousness of so grievous a sin. Hence his earliest words were: “ I am Joseph, your brother, whom ye sold into Egypt.” No doubt he meant to bring these men into greatest perplexity, and fill them with consternation. The first revelation of the Gospel is very much like a reiteration of the law. In some respects the rays from Calvary resemble those from Sinai; just as in some respects sunshine resembles lightning; but sunshine never strikes, and lightning often clears out a poison of impurity and so makes sunshine more welcome. V. MARK THE WE HAVE HERE OF THE OF DIVINE GRACE. When those brothers in that awful interview stood suppliant and frightened at the feet of the ruler, there was pictured something very like the literal fulfilment of a dream they must have remembered, when Joseph told them of the eleven wheat-sheaves he had seen bowing before the one upright. “ I am your brother” : this one disclosure covered the whole ground. Sold--but a brother; a monarch--but a brother; a judge--but a brother! “ I am Joseph” : here he probably began to talk in their own language; they heard the familiar accents of their home-speech. Benjamin recognizes his own mother’ s son. VI. THERE IS AN IN THIS STORY OF THE OF PARDON, AND RELIEF FROM PAIN. Watch how solicitous Joseph is lest his brothers should be “ grieved or angry with themselves “ any longer over that old, acknowledged, but not forgotten sin. When our Saviour perceives that true repentance is already in the heart of a sinner; when He knows that he understands his whole responsibility for his sins; then He is prepared to administer for his comfort some of the sweet assurances he has of God’ s wisdom in causing even man’ s wrath to praise Him. Christ seems to say then: “ I am the Lord of glory, whom ye with wicked hands have crucified and slain; but God has over-ruled even this crime to His own glory and your redemption; be not grieved with yourself therefore, over-much, for Divine foreknowledge sent Me before you to preserve life.” VII. SEE HERE WHAT AN WE HAVE OF THE AND FOLLY OF THE GOSPEL. Of course, there is nothing in the story which suggests the thought; but there is room for imagination just to make the conjecture: how would it seem? Suppose Simeon, just out of prison, had turned his back upon Joseph’ s offer! Suppose Benjamin, just delivered from accusation, had refused to have Joseph’ s arms around his neck! Suppose Judah, his eyes still moist with pleading, had rejected Joseph’ s kiss! And some have resisted the loving pleading and gracious tenderness of the Son of God who gave His life a ransom for us. (Charles S. Robinson, D. D.)Joseph and his brethren I. We think that the condition and posture of Judah and his brethren at the feet of the throne of Joseph, trembling in alarm, well describe THE AND OF EVERY TRULY SINNER. 1. By different methods Joseph had at last awakened the consciences of his ten brethren. The point which seemed to have been brought out most prominently before their consciences was this: “ We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.” And though, in the speech which Judah made, it was not necessary to accuse themselves of crime, yet in the confession, “ God hath found out the iniquity of thy servants,” Joseph could see evidently enough that the recollection of the pit and of the sale to the Ishmaelites was vividly before their mind’ s eye. Now, when the Lord the Holy Ghost arouses sinners’ consciences, this is the great sin which he brings to mind: “ Of sin because they believed not on Me.” Once the careless soul thought it had very little to answer for: “ I have not done much amiss,” said he; “ a speedy reformation may wipe out all that has been awry, and my faults will soon be forgotten and forgiven” ; but now, on a sudden, the conscience perceives that the soul is guilty of despising, rejecting, and slaughtering Christ. 2. A second thought, however, which tended to make Joseph’ s brethren feel in a wretched plight was this: that they now discovered that they were in Joseph’ s hands. There stood Joseph, second to none but Pharaoh in all the empire of Egypt. Legions of warriors were at his beck and command; if he should say, “ take these men, bind them hand and foot, or cut them in pieces,” none could interpose; he was to them as a lion, and they were as his prey, which he could rend to pieces at his will. Now to the awakened sinner, this also is a part of his misery: that he is entirely in the hands of that very Christ whom he once despised; for that Christ who died has now become the judge of the quick and dead, He has power over all flesh, that He may give eternal life to as many as His Father has given Him. The Father judgeth no man, He has committed all judgment to the Son. Dost thou see this, sinner, He whom thou despised is thy Master? 3. Under a sense of all these things--note what the ten brethren did. They began to plead. Ah! nothing makes a man pray like a sense of sin. II. We turn, however, now to remark, that THE ROUGH OF JOSEPH IS A NOTABLE OF THE WAY IN WHICH CHRIST DEALS WITH SOULS UNDER OF SIN. Joseph always was their brother, always loved them, had a heart full of compassion to them even when he called them spies. Kind words were often hastening to his lips, yet for their good he showed himself to be as a stranger and even as an enemy, so that he might bring them very low and prostrate before the throne. Jesus Christ often does this with truly awakened souls whom He means to save. Perhaps to some of you who are to-day conscious of guilt but not of mercy, Christ seems as a stern and angry Judge; you think of Him as one who can by no means spare the guilty; your only idea of Him is of one who would say to you, “ Get thee behind Me, Satan, thou savourest not the things that be of God.” You went to Him in prayer; but instead of getting an answer He seemed to shut up your prayer in prison and keep it like Simeon bound before your eyes. Yea, instead of telling you that there was mercy, He said to you as with a harsh voice, “ It is not meet to take the children’ s bread and cast it unto dogs.” He appeared to shut his ear to your petitions and to hear none of your requests, and to say to you, “ Except ye renounce a right eye sin and a right arm pleasure, and give up your Benjamin delights, ye shall see My face no more,” and you have come to think, poor soul, that Christ is hard and stern, and whereas He is ever the gentle Mediator receiving sinners and eating with them, whereas His usual voice is “ Come unto Me all ye that labour and are heavy laden and I will give you rest,” to you He seemeth no such person, for He has put on a disguise, and ye understand not who and what He is. But you will perceive, brethren, in reading the narrative, that even when Joseph disguised himself there was still much kindness discoverable in his conduct; so to the awakened sinner, even while Jesus appears to deal hardly, there is something sweet and encouraging amid it all. Do you not remember what Joseph did for his brethren? Though he was their judge he was their host too; he invited them to a great feast; he gave to Benjamin five times as much as to any of them; and they feasted even at the king’ s table, So has it been with you. Christ has rebuked and chastened you, but still He has sent you messes ‘ from his royal table. Ay, and there is another thing He has done for you, He has given you corn to live upon while under bondage. You would have despaired utterly if it had not been for some little comfort that He afforded you; perhaps you would have put an end to your life--you might bare gone desperately into worse sin than before, had it not been that He filled your sack at seasons with the corn of Egypt. But mark, He has never taken any of your money yet, and He never will. He has always put your money in the sack’ s mouth. You have come with your resolutions and with your good deeds, but when He has given you comfort He has always taken care to show you that He did not confer it because of any good thing you had in your hands. When you went down and brought double money with you, yet the double money too was returned. He would have nothing of you; He has taught you as much as that, and you begin to feel now that if He should bless you, it must be without money and without price. Ay, poor soul, and there is one other point upon which thine eye may rest with pleasure; He has sometimes spoken to thee comfortably. Did not Joseph say to Benjamin, “ God be gracious unto thee, my son” ? And so, sometimes, under a consoling sermon, though as yet you are not saved, you have had a few drops of comfort. Oh! ye have gone sometimes out of the house of prayer as light as the birds of the air, and though you could not say “ He is mine and I am His,” yet you had a sort of inkling that the match would come off one day. He had said--“ God be gracious to thee, my son.” You half thought, though you could not speak it loud enough to let your heart distinctly hear it, you half thought that the day would come when your sins would be forgiven; when the prisoner should leap to lose his chains; when you should know Joseph your brother to have accepted and loved your soul. I say, then, Christ disguises himself to poor awakened sinners just as Joseph did, but even amidst the sternness of His manner for awhile, there is such a sweet mixture of love, that no troubled one need run into despair. III. JOSEPH HIMSELF TO HIS , AND SO THE LORD JESUS DOES IN DUE TIME SWEETLY REVEAL HIMSELF TO POOR - SINNERS. 1. Notice that this discovery was made secretly. Christ does not show Himself to sinners in a crowd; every man must see the love of Christ for himself; we go to hell in bundles, but we go to heaven one by one. Each man must personally know in his own heart his own guilt; and privately and secretly, where no other heart can join with him, he must hear words of love from Christ. “ Go and sin no more.” “ Thy sins which are many are all forgiven thee.” 2. Mark, that as this was done in secret, the first thing Joseph showed them was his name. “ I am Joseph.” Blessed is that day to the sinner when Christ says to him, “ I am Jesus, I am the Saviour” ; when the soul discerns instead of the lawgiver, the Redeemer; when it looks to the wounds which its own sin has made, and sees the ransom-price flowing in drops of gore; looks to the head its own iniquity had crowned with thorns, and sees beaming there a crown of glory provided for the sinner. 3. Having revealed his name, the next thing he did was to reveal his relationship--“ I am Joseph, your brother.” Oh, blessed is that heart which sees Jesus to be its brother, bone of our bone, flesh of our flesh, the son of Mary as well as the Son of God. 4. And then will you please to notice, that having thus proved his affection, he gave them an invitation to approach. “ Come near to me, I pray you.” You are getting away in the corner. You want to hide away in the chamber alone; you do not want to tell anybody ,about your sorrow. Jesus says, “ Come near to Me, I pray you. Do not hold your griefs away from Me. Tell Me what it is you want. Confess to Me your guilt; ask Me for pardon, if you want it. Come near to Me, do not be afraid. I could not smite with a hand that bought you; I could not spurn you with the foot that was nailed for you to the tree. Come to Me!” Ah! this is the hardest work in the world, to get a sinner to come near to Christ. 5. I want you to notice again, having given the invitation, what consolation Joseph gave! He did not say, “ I am not angry with you; I forgive you” ; he said something sweeter than that--“ Be not angry with yourselves,” as much as to say, “ As for me, ye need not question about that: be not grieved nor angry with yourselves.” So my blessed, my adorable Master, says to a poor, cast down, dejected sinner--“ As for My forgiving you, that is done. My heart is made of tenderness, My bowels melt with love; forgive yourself; be not grieved nor angry with yourself: it is true you have sinned, but I have died; it is true you have destroyed yourself, but I have saved you.” 6. Last of all, having thus given them the consolation, he gave a quietus for their understanding in an explanation. He says, “ It was not you, it was God that sent me hither.” So doth Christ say to the poor soul that feels itself guilty of the Lord’ s crucifixion. “ It was not you,” says He, “ it was God that sent Me to preserve your lives with a great deliverance.” Man was the second agent in Christ’ s death, but God was the great first worker, for He was delivered by the determinate counsel and foreknowledge of God; man did it to destroy righteousness, but God did it to save even the ungodly. Man hath the crime, but God hath the triumphing; man rules, but God over-rules. (C. H. Spurgeon.)Forgiveness of injury A little boy being asked what forgiveness is, gave the beautiful answer: “ It is the odour that flowers breathe when they are trampled upon.” Philip the Good, when some of his courtiers would have persuaded him to punish a prelate who had used him ill, he declined, saying, “ It is a fine thing to have revenge in one’ s power; but it is a finer thing not to use it.” Genesis 45:5 Be not grieved, nor angry with yourselves The duty of self-forgiveness Is it allowable, in any case, to forgive ourselves? Some of those who have a proper sense of man’ s responsibility to his Maker would be inclined at first to say, No. Most of those whose views of man’ s responsibility are inadequate would at once reply, Yes. It is only too evident, in fact, that they do forgive themselves where they ought not. But does it follow that their reply can never, in any case, be correct? The text implies, on the one hand, that we ought to grieve for our sins; and, on the other, that there is a proper limit to grief. I. LET US OUR SINS IN THEIR ASPECT TOWARDS GOD, the most serious aspect of all. Acts of enmity and rebellion, treating God’ s law with dishonour and scorn. Cause enough here for being grieved and angry with ourselves. Yet, if these sins are repented of, and if we have true faith in the Redeemer’ s blood, there is an appointed balm for this wound. II. THE EFFECTS OF OUR SINS UPON MAN. “ One sinner destroyeth much good” --like an infectious disease introduced into a community. There is not a greater murderer in existence than the man who, through neglect or obstinacy, should introduce a fever into a city. Is the man very much better who sins against other men’ s souls? Yet we have done this, all of us, in our time; we have sinned against many a soul, and we have occasioned many a pang and many a sin by our sins. On this account, therefore, it well becomes us to be grieved; and yet, as before, not to grieve in the way of despair. For if our sins have been repented of and forgiven, they are not the things that they were, either in God’ s sight or in their effects upon men. (Homilist.)Divine Providence in things evil It were a mockery to tell us that we should have safety by the hand of Omnipotence, in regard to the powers of irrational nature; but that in all that concerns the free or the wicked actions of men, we must rely on ourselves or on chance. It were a crippled and insufficient Providence which should guard us against the serpent or the tornado, but which should leave us to ourselves the moment a moral and responsible agent came upon the stage. Yet this is the strange uncomfortable doctrine which prompts the language heard in many a Christian circle. Which of us has not listened to such words as these: “ I could bear this trial if it were ordered of God, but it proceeds from man. It is not Providential, but from wicked human beings.” There is in this a sad confusion. Such a government as is here assumed would be no Providence at all; and would render all rule impossible, as excluding the very agencies which are most important. And we venture to say that the Bible teaches no such doctrine. While it abhors the thought of making God the author of sin, it does not exclude sinful acts from His wise and holy plan. While it evermore denies God’ s participation in the evil of wicked deeds, it still asserts that, in the directing and governing of such deeds, there is a sovereign Providence, working out its own wise and holy ends: “ Man’ s goings are of the Lord; how then can a man understand his own way?” “ A man’ s heart deviseth his way, but the Lord directeth his steps.” The wrath of man shall praise Him, and the remainder of wrath He will restrain. Let it be clearly fixed in our minds, as the only true philosophy of this subject, that an act may be wicked as to the intent of its agent, and yet its result may be really intended by God. Were it not so we could have no relief under our worst sufferings, namely, those which we endure from depraved and malignant human creatures. But these also are Providential. Joseph’ s brethren committed a great sin. This none can deny, so far as they were concerned. Yet was it strictly and particularly Providential: “ So now it was not you that sent me hither, but God.” (Christian Age.)A comforting thought for the penitent To say to a hardened, reckless man that God will ever rule his sin for some good end, will only make him more regardless than ever. But when a man is truly penitent, and seems almost paralyzed by the perception of his guilt, to show him that God has brought good out of his evil will exalt God’ s grace and wisdom in his eyes, and lead him more implicitly to cling to Him. It is a comforting thought, that while we cannot undo the sin, God has kept it from undoing us, and has over-ruled it for greater good to ourselves and greater blessing to others than perhaps might otherwise have been attained. We can never be as we were before we committed it. Always there will be some sadness in our hearts and lives connected with it and springing out of it. But still, if we really repent of it and return to God, there may come to us “ meat out of the eater, and sweet out of the bitter.” It may give us sympathy with others, and fit us for being helpful to others; so that, though we may be sadly conscious of the evil of our course, we may yet see that through it all God was preparing us for the saving of those who, humanly speaking, but for our instrumentality would have gone down to perdition. But mark the condition--if we truly repent. There is no comfort otherwise; but that being secured, then the penitent may take the consolation, that out of his worst sin God can and may bring good both to himself and others, and he ought to look for the means of bringing that about. (W. M. Taylor, D. D.)Cranmer and the traitors; or, forgiveness of great injury Archbishop Cranmer appeared almost alone in the higher classes as the friend of truth in evil times, and a plot was formed to take away his life. The providence of God, however, so ordered it that the papers which would have completed the plan were intercepted and traced to their authors, one of whom lived in the archbishop’ s family, and the other he had greatly served. He took these men apart in his palace, and told them that some persons in his confidence had disclosed his secrets, and even accused him of heresy. They loudly censured such villainy, and declared the traitors to be worthy of death; one of them adding, that if an executioner was wanted he would perform the office himself. Struck with their perfidy, after lifting up his voice to heaven, lamenting the depravity of man, and thanking God for his preservation, he produced their letters, and inquired if they knew them. They now fell on their knees, confessed their crimes, and implored forgiveness. Cranmer mildly expostulated with them on the evil of their conduct, forgave them, and never again alluded to their treachery. His forgiveness of injuries was so well known, that it became a byword, “ Do my lord of Canterbury an ill-turn, and you make him your friend for ever.” (Moral and Religious Anecdotes.)Providence difficult to interpret The book of Providence is not so easily read as that of nature; its wisdom in design and perfection in execution are by no means as plain. Here God’ s way is often in the sea, His path in the mighty waters, and His footsteps are not known. But that is because the scheme of Providence is not, like creation, a finished work. Take a man to a house when the architect is in the middle of his plan, and with walls half-built and arches half-sprung, rooms without doors, and pillars without capitals--what appears perfect order to the architect, who has the plan all in his eye, to the other will seem a scene of perfect confusion. And so stands man amid that vast scheme of Providence which God began six thousand years ago, and may not finish for as many thousand years to come. (T. Guthrie.)God did send me before you Joseph’ s recognition of God’ s hand in his life The words of Joseph in the text contrast somewhat strangely with the words spoken by his brethren of themselves. It is clear that the view he took of their conduct was the one most likely to give them ease. He assured them that after all they were but instruments in God’ s hands, that God had sent him, that God’ s providence was at work for good when they sold him as a slave. Both views are true and both important. The brethren had done what they did as wickedly and maliciously as possible; nevertheless it was true that it was not they, but God, who had sent Joseph into Egypt. I. That God governs the world we do not--we dare not--doubt; but it is equally true that He governs in a way which we should not have expected, and that much of His handiwork appears strange. So strange, indeed, that we know that it has been in all times, and is in our time, easy to say, God cares not, God sees not; or even to adopt the bolder language of the fool, and say “ There is no God.” Scriptural illustrations of the same kind of contradiction as we have in the text are to be found-- (1) in the case of Esau and Jacob; (2) in the manner in which the hardheartedness and folly of Pharaoh were made to contribute to the carrying out of God’ s designs concerning the Israelites; (3) in the circumstances of our Lord’ s sorrowful life on earth, and especially the circumstances connected with His shameful and yet life-giving death. II. Our own lives supply us with illustrations of the same truth. Who cannot call to mind cases in which God’ s providence has brought about results in the strangest way, educing good from evil, turning that which seemed to be ruin into blessing, making even the sins and follies of men to declare His glory and to forward the spiritual interests of their brethren? We see human causes producing effects, but we may also see God’ s hand everywhere; all things living and moving in Him; no sparrow falling without His leave; no hair of one of His saints perishing. (Bishop Harvey Goodwin.)Providence in life I. The story of Joseph is to all men for ever the best proof of the working of the hand of Providence. II. As through the life of Joseph, so through our life, there are threads which connect the different scenes and bind together the destinies of the different actors. III. This history and the inspired commentary on it in Psalms 105:1-45. teach us the wonderful continuity of God’ s plan and the oneness of the thread that binds together the histories of Israel and of Egypt. (Dean Butcher.)Joseph’ s statement The principles illustrated in Joseph’ s statement are these: 1. God’ s absolute control over all creatures and events. 2. That while sinners are encouraged to hope in His mercy, they are left without excuse for their sin. 3. That God orders all human affairs with a view to the preservation of His sacred and gifted family--the Church. Human and Divine agency inseparably connected That the Scripture ascribes the actions of men both to themselves and to God. I shall endeavour to illustrate the truth, the propriety, and the importance of this doctrine. I. We are to consider, THAT THE DOES ASCRIBE THE ACTIONS OF MEN BOTH TO AND TO GOD. It will be universally allowed that the Scripture ascribes the actions of men to themselves. It ascribes to Abel his faith, to Cain his unbelief, to Job his patience, to Moses his meekness. Having just premised this, I proceed to adduce instances in which the Scripture ascribes the actions of men to God as well as to themselves. The first instance that occurs is in the history of Joseph. II. THY OF HUMAN ACTIONS TO BOTH HUMAN AND DIVINE AGENCY. Human agency is always inseparably connected with Divine agency. And though it may be proper in some cases to speak of man’ s agency alone, and of God’ s agency alone, yet it is always proper to ascribe the actions of men not only to themselves, but to God. The propriety of the Scripture phraseology on this subject is so plain and obvious, that it is strange so many have objected against it, and endeavoured to explain it away. But since this is the case, it seems very necessary to show-- III. THE OF THE ACTIONS OF MEN TO GOD, AS WELL AS TO . We have no reason to suppose that the sacred writers would have used such a mode of speaking, unless it were necessary and important. It is the design of God, in all His works, to set His own character, and the character of all His rational and accountable creatures, in the truest and strongest light. This leads me to observe-- 1. It is a matter of importance that the actions of men should be ascribed to themselves. They are real and proper agents in all their voluntary exercises and exertions. 2. The importance of ascribing men’ s actions to God as well as to themselves. He is really concerned in all their actions; and it is as important that His agency should be brought into view as that theirs should be brought into view; for His character can no more be known without ascribing His agency to Himself, than their characters can be known without ascribing their agency to themselves. Improvement: 1. In view of this subject, we learn when it is proper to ascribe the actions of men to themselves, and when it is proper to ascribe them to God. Whenever men are required or forbidden to act, and whenever they are approved or condemned for acting, there is a propriety in ascribing their actions to themselves, without any reference to the Divine efficiency. It is their own free, voluntary agency, which alone constitutes their virtue or vice, and which renders them worthy of either praise or blame. Though they always act under a Divine influence, yet that influence neither increases their virtue nor diminishes their guilt, and of consequence ought never to be brought into view when they are to be praised or blamed for their conduct. But when the power, wisdom, goodness, or sovereignty of God in governing their views and actions are to be displayed, then it is proper to mention His, and only His, agency in the case. 2. Since the Scripture ascribes all the actions of men to God as well as to themselves, we may justly conclude that the Divine agency is as much concerned in their bad as in their good actions. 3. If the actions of men may be ascribed to God as well as to themselves, then it is easy to form a just and full view of Divine Providence. If God is actually concerned in all human actions, it necessarily follows that He constantly and absolutely governs the moral as well as the natural world. 4. If it be true that all the actions of men may be ascribed to God as well as to themselves, then it is proper to submit to God under all the evils which He brings upon us by the agency of created beings. 5. If the actions of men may be ascribed to God as well as to themselves, then God will be glorified by all their conduct. Whether they have a good or bad intention in acting, God has always a good design in causing them to act in the manner they do. 6. If the actions of men may be ascribed both to God and to themselves, then we may see the duty and nature of true repentance. 7. Finally, if it be true that the actions of men may be properly ascribed both to God and to themselves, then it is of great importance for mankind to believe and acknowledge this truth. (N. Emmons, D. D.) Genesis 45:9-13 Thus saith thy son Joseph Lessons 1. Providence may order traitors to be messengers of better news than they intended. 2. Gracious children are speedy to take off grief from their parents’ hearts. 3. God orders those events of mercy to be declared unto His, which they sometimes would not believe. 4. Joseph’ s spirit owneth his afflicted father in all his own glory. 5. Joseph’ s heart ascribes all his glory unto God only. 6. Joseph contents not himself to be in plenty and glory, but to have his father with him (Genesis 45:9). 7. Certain and fertile habitations are human motives to draw from barren places. 8. Nearness to dearest relations may persuade to change habitations (Genesis 45:10). 9. Alimony is a duty of children to parents in straights. 10. Assurance of nourishment may well draw from places where bread is wanting. 11. God’ s continuance of famine should move souls to follow His providence for food. 12. It is beseeming God’ s servants to provide under Him against impoverishing of their families. So Joseph (Genesis 45:11). 13. Eyewitnesses and they dear ones of God’ s gracious events, should persuade good souls to believe them (verse 121. 14. Gracious souls may urge their dignity to help the distressed, but not in vain glory. 15. Grace makes nature speedy in the execution of its duty. 16. Gracious children desire earnestly their parents with them in their fulness (Genesis 45:13). (G. Hughes, B. D.) Genesis 45:14 And he fell upon his brother Benjamin’ s neck, and wept; and Benjamin wept upon his neck Tears of love This incident is the most unquestionable instance in the Bible of tears of love. No other feeling but love made Joseph weep. I. Tears of love are true evidences--and evidences which can scarcely speak falsely. II. Tears have much of the nature of sacrifice in them. III. Though there are no tears in heaven, yet loving tears on earth come nearer than anything else in the world to the alleluias of the saints, for they are the outbursts of an irrepressible emotion. IV. Tears of kindness act back again, and make the kindness from which they spring. In order to have the heart soft enough for tears-- (1) You must lead a pure life; (2) You must feel that you are loved; (3) You must be subdued; (4) You must help yourself by action; (5) You must have pity. (J. Vaughan, M. A.)Lessons 1. Grace forbids not natural working of affection in its measure. 2. Mutual workings of hearts in brethren is but natural (Genesis 45:14). 3. Sincere kisses and tears of injured brethren to offenders are remarkable. 4. Brotherly communion may be freely had, when grace had put away all offences, and accepted offenders (Genesis 45:15). (G. Hughes, B. D.)The first embrace for Benjamin There was an instinctive delicacy in selecting that one for his first embraces who was best able to return them freely. It gave the others time. Not that he thought of that and planned it; but the instincts of a good heart are very wise. Benjamin could weep tears of unmingled joy, for he had love only to accept--not forgiveness as well. One looks eagerly through the story to find some word telling that the others wept, the ten men who were over forty years of age, the sinners convicted, humbled, pardoned. Such a word would be very welcome; but I do not find it. We have to be content to take another lesson in the mystery of restoring love--that it is easier for God to forgive us than for us to forgive ourselves; that the part of Christ’ s work which most proves the omnipotence of His grace, is when He persuades us to believe that He has forgiven us. That once believed by the heart, tears flow fast. There is only One who can so look on us that we shall go forth and weep bitterly. Leaving Benjamin after a time, Joseph went from one to another of his brethren, kissing them and weeping on them. I see him beginning with Reuben and Simeon, ending with Judah. The appeal, if one may translate so tender an utterance of the heart into any words, meant this, “ I love and forgive you: love me and trust me, trust me and love in return.” “ And after that his brethren talked with him.” The struggle had been a hard one, but love had conquered. It matters little what they talked about--the wonders of Egypt, the storehouses, the capabilities of Goshen, Asenath and Manasseh and Ephraim, the state of the flocks at home, the children of each, their father, the dreams; the great thing was that they talked at all. It was not now as it had been at the banquet yesterday; restraint and stratagem had gone for ever; brother talked to brother, heart to heart. (A. M.Symington, D. D.) Genesis 45:15 He kissed all his brethren A day of reconciliation A day of reconciliation! A family made one. Brethren coming together again after long separation. It is a beautiful picture. Why should it not be completed, where it needs completion, in our own day amongst ourselves? Ministers sometimes have misunderstandings and say unkind things about one another--and exile one another from love and confidence for years. Is there never to be a day of reconciliation and Christian forgetfulness of wrongs, even where positive wrong has been done? Families and households often get awry. The younger brother differs with his eldest brother--sisters fall out. One wants more than belongs to him; another is knocked to the wall because he is weak; and there comes in the heart bitterness and alienation, and often brothers and sisters never have a kind word to say about one another. Is it always to be so? Don’ t merely make it up, don’ t patch it up, don’ t cover it up--go right down to the base. You will never be made one, until you meet at the Cross and hear Him say, “ He that doeth the will of My Father, which is in heaven, the same is My mother, and sister, and brother.” It is in Christ’ s sorrow that we are to forget our woes, in Christ’ s sacrifice we find the answer to our sin, in Christ’ s union with the Father that we are to find all true and lasting reconciliation. But who is to begin? That is the wonderful question that is often asked us. Who is to begin? One would imagine that there were some very nice people about who only wanted somebody to tell them who was to begin. They want to be reconciled, only they don’ t know who is to begin. I can tell you. You are! That is exactly how it is. But I am the eldest--yes, and therefore ought to begin. But I am the youngest. Then whyshould the youngest be an obstinate pig-headed child? Who are you that you should not go and throw yourself down at your brother’ s feet and say, “ I have done you wrong, pardon me!” Who is to begin? You! Which! Both! When! Now! Oh! beware of the morality which says, “ I am looking for the opportunity, and if things should so get together--” Sir! death may be upon you before you reason out your wretched casuistry; the injured or the injurer may be in the grave before you get to the end of your long melancholy process of self-laudation and anti-Christian logic. (J. Parker, D. D.)The reconciled brethren I. JOSEPH’ S AVOWAL. II. MUTUAL . III. THE MESSAGE TO JACOB. Learn: 1. To avoid strife. 2. To repel any revengeful feelings. 3. To be kind and ready to forgive. (W. S. Smith, B. D.)Emblem of forgiveness Nothing is more moving to man than the spectacle of reconciliation; our weaknesses are thus indemnified, and are not too costly, being the price we pay for the hour of forgiveness; and the archangel who has never felt anger has reason to envy the man who subdues it. When thou forgivest, the man who has pierced thy heart stands to thee in the relation of the sea-worm, that perforates the shell of the mussel, which straightway closes the wound with a pearl. (W. Richter.) Genesis 45:16-20 Take your father and your households, and come unto me: and I will give you the flood of the land of Egypt Pharaoh’ s invitation to Jacob and his sons I. THIS SPEAKS WELL AS TO HIS FOR JOSEPH. II. THIS SHOWS THE VALUE HE SET UPON JOSEPH. III. THIS TEACHES US HOW GREAT IS THE OF . (T. H.Leale.)Bring your father; or, Christmas gatherings Family gatherings are old as history! Governments change. There was government Patriarchal--government by Judges--government by Kings in old Judea; and there are governments now, Imperialist--Monarchical--Republican. But the family remains ever and always, founded by God, and rooted in the constitution of human life, as the mountains are rooted in the earth. I. A GOOD MAN CARRIES THE OLD HOME IS HIS HEART. Joseph’ s was not a self-chosen pilgrimage; “ so then, it was not you that sent me hither, but God.” He knew that. It was a history over-ruled by God for highest ends. It is wise and well that enterprize and energy should characterize a nation’ s sons, but they need not forget the old home. Surely, however, if any one might have cut off the remembrances of home, it was the castaway Joseph! That he owed his brethren nothing everyone must admit--nothing, indeed, but that which all Christians owe to their enemies and to themselves--the sovereignty of love over enmity. This man, successful, honoured, uplifted to be Prime Minister of Egypt, tried to exile the old home from his heart. The narrative in a previous chapter tells us this--“ And Joseph called the name of the firstborn Manasseh: for God, said he, hath made me forget all my toil, and all my father’ s house” (Genesis 41:51). But one sight of the dear old faces broke down all his power to exclude them from his love. II. IN A TRUE HOME EVERY LOST CHILD CREATES A BLANK. God wants every wandering child home. While we are yet a great way off, He comes forth to meet us. Jacob had many sons, and these sons had wives, and then fresh children came into the world--“ his sons and his sons’ sons” ; “ his daughters and his sons’ daughters.” Children--grandchildren! But these words, “ Joseph is not!” constitute a little window into Jacob’ s heart. If you have ever lost a child, you still say in the words of the beautiful poem, “ We are seven!” And if Joseph is away--far away--lost to you in the saddest of all senses, still he lives in your heart. III. THE TIME COMES WHEN THE FATHER VISITS THE SON. This is beautiful. And it is a parable of that which occurs sometimes now. The old home circle visits the successful son, and he heads the table, and feels not that he does his father honour, but that the father honours him by his presence; this is all-glorious. I am not sure that the old world, of which China is one of the permanent shoots, does not set us an illustrious example in this respect, viz., the honour due to age and parentage; but I am sure that ancient Greece might teach us reverence, for a young man would rise in an assembly there and give his place to an aged man at once. Flippant familiarity in speech is unseemly in relations between the young and the old, for speech is an index of character. Joseph’ s speech is touched with reverence, and he seems to feel a culmination of kindly providence in the fact that his father should know of his glory in Egypt. I trust that many a son’ s heart will leap in future days when he sees, amid the faces looking on with rapt interest in a season of honour and reward, the features of his father. IV. THE JOURNEY IS THAT OF A OLD MAN. Israel took his journey, and “ came to Beer-sheba, and offered sacrifices unto the God of his father Isaac.” Then he thought of his father. We smile at old men finding it difficult to think themselves old, but their childhood is only a little way behind. (W. M. Statham, M. A.) Genesis 45:21-24 Provision for the way Divine provision for human wants I. But for the provision Joseph sent them for the way, Jacob and his sons’ sons and daughters could never have crossed the hot desert. But the impossible had been made possible by the command of Pharaoh and the love of Joseph. The journey was accomplished successfully, the desert was traversed without peril, without excessive fatigue, by means of the waggons sent out of the land of Egypt. When Jacob saw the waggons his heart revived. II. Let us apply this to our Lord and to ourselves. Jesus Christ, the true Joseph, remembers us in His prosperity, and He sends an invitation to us by the desire of God the Father, who loveth us. He dots not bid us come to Him in our own strength, relying only on the poor food which a famine-struck land yields--does not bid us toil across a burning desert, prowled over by the lion, without provision and protection. There are sacraments and helps and means of grace, which He has sent to relieve the weariness of the way, to carry us on, to support us when we faint, to encourage us lest we should despair. III. Let us not despise the means of grace. We may not ourselves want them, but others do. Go in your own waggon, or on your feet, if you can and dare, but upbraid not those who take refuge in means of transport you have not tried, or do not require. Those sacraments, those means of grace, those helps, ever new, yet old as Christianity, have borne many and many a blessed one along to the “ good land,” who is now resting in Goshen and eating the fat of the land. (S. Baring-Gould, M. A.)Joseph equips his brethren for their journey I. HIS RESPECT AND HONOUR FOR HIS FATHER. This is seen-- 1. In the portion he gave to Benjamin 2. In the portion he sent to his father. II. HIS SHREWD WISDOM (Genesis 45:24). (T. H. Leale.) Genesis 45:24 See that ye fall not out by the way Good advice to Christians I. THE OF . They are brethren. II. THE COURSE OF . On their way from Egypt to Canaan, from house of bondage to Father’ s house above. III. THE DANGER OF . Falling out by the way--disagreeing, quarrelling, separating. IV. THE DUTY OF . To watch against this danger. Why? 1. Because brethren. 2. Because travelling to a place where there is no falling out. 3. Because you can’ t fall out without falling down--lowering Christian character. 4. Because you can’ t fall out without disobeying your Father, who tells you to love one another. 5. Because you can’ t fall out without giving your enemies occasion to triumph. Fall out with yourselves, and with Satan, but not with one another. (J. F. Smythe.)Christians walking harmoniously on the road of life They whom Joseph thus addressed were all-- I. MEMBERS OF THE SAME FAMILY. Brethren: the relations Christians bear to each other (1 Peter 3:6; Romans 12:10; Hebrews 13:1). II. OF THE SAME GRACE. Forgiven ourselves, we are to be forgiving. III. IN THE SAME SERVICE. Concerted action is required of us. IV. TO THE SAME HOME. (J. F. Poulter, B. A.)Christian agreement Well would this text apply to that quarrelling among nations, which under the name of war has been thought honourable and often profitable, whereas it must ever be in the end most ruinous and disgraceful to the whole family of mankind. See then that in this respect “ ye fall not out by the way.” See that you never be tempted, by any supposed honour or profit of war, to speak of it as desirable, or to wish for it in your hearts. Well would this text in like manner apply to natives of the same country, members of the same political community; and to the tumult, and strife, which of late years more especially have distracted the peace of society. Well does this rule apply also to those who esteem themselves members of the same household of faith. What can be more scandalous in the eyes of the scoffer, what can be more inconsistent with true piety in ourselves, than that all we, who would fain hope that we are going to the same heaven, and going by the same road of true faith in Christ, should embitter our few and evil days on earth by religious, or rather irreligious, contentions with each other. I might go on to apply the text to the variances and disputes, which arise often to mar the peace of a neighbourhood, the harmony of a parish, or the union of a charitable or friendly society. I speak to you of your brethren and sisters, of your parents or children, of your masters or servants, of your husbands or wives. And of these severally, whatever members you may each have, in the household to which you belong, of these severally I say, “ See that ye fall not out by the way.” 1. Be humble. The more you are aware of your own failings, the more allowances you will make for those you live with. The less you will be disposed to fret at their selfishness and pride, the more heartily you are vexed at your own. 2. Be not selfish. Next to pride, if it be not the very same thing, stands selfishness, as the fruitful source of ill-temper. “‘ Look not,” then, “ every man on his own things, but every man also on the things of others” Philippians 2:4). 3. Set in watch over your lips. And when an angry thought arises, for a while be resolutely silent. Words are to anger, as air to kindle flame. Without them it soon dies for want of vent. 4. Avoid whatever you have found to be your usual provocations to anger. 5. Take, then, in the last place, this one direction more, “ Overcome evil with good.” “ A soft answer turneth away wrath.” (E. Blencowe, M. A.)Joseph’ s charge to his brethren “ Prevention is better than cure.” Better keep out of debt than let someone pay your bills; better for a family to take care that all causes of difference and disagreement should be removed, than to be constantly making up quarrels. Joseph then would say, “ See that ye fall not out by the way” -- 1. Because ye are brethren. 2. Because ye are passing through an enemy’ s country. 3. Because ye are the bearers of precious treasure. 4. Because ye are representative men. All these thoughts will apply to the Church of Christ. (A. F. Barfield.)See that ye fall not out by the way!--a necessary warning How well he knew human nature! They were going home with news which would reveal to their father that they had been the cause of their brother’ s disappearance, and had imposed on him with a deliberate falsehood; and for anything they knew, he might turn upon them and upbraid them with their cruelty and deceit. What so likely, therefore, as that they should begin to accuse each other--that crimination should lead to recrimination, and words to blows? Reuben might say again, “ It was not my fault, for I sought to save his life, and I went back to the pit hoping to find him and restore him to our father.” Judah might respond, “ But for me he would have died, and it is to my happy suggestion to sell him to the Ishmaelites that we are indebted for all the good fortune that seems now to be coming to us” ; while the rest, conscious of their share in the nefarious transaction, might have sought to still the upbraidings of their consciences by uttering bitter things against each other. All that might have happened on their journey home, and so Joseph was not giving unnecessary counsel when he said, “ See that ye fall not out by the way.” And they heeded his advice, for they reached home in peace; and it may be that, so far from quarrelling, they spent some of their time as they rode in conversing on the marvellous manner in which, in spite of their antagonism, and without their consciousness of anything in the least degree out of the way, the dreams of their brother had been fulfilled, and they had done obeisance at his feet. (W. M. Taylor, D. D.)Luther’ s prayer Controversy may be sometimes needful; but the love of disputation is a serious evil. Luther, who contended earnestly for the truth, used to pray: “ From a vainglorious doctor, a contentious pastor, and nice questions, the Lord deliver His Church!” Melancthon and his mother Philip Melancthon, being at the conferences at Spire, in 1529, made a little journey to Bretten, to see his mother. This good woman asked him what she must believe amidst so many disputes, and repeated to him her prayers, which contained nothing superstitious. “ Go on, mother,” said he, “ to believe and pray as you have done, and never trouble yourself about religious controversies.” Fraternal affection Fraternal affection approaches very nearly to self-love, for there is but a short remove from our own concerns and happiness to theirs who came from the same stock, and are partakers of the same blood. Nothing, therefore, can be more unnatural than discord and animosity among members so allied, and nothing so beautiful as harmony and love. (L. N. Stretch.)Church contention When Caesar solicited the consulship he found Crassus and Pompey at variance, so that he could not apply to either of them for help, lest he should make the other his enemy. He determined to reconcile them by representing that if instead of fighting against each other, and thus raising enemies that might be formidable against them both, they would act in concert, by their united counsels and interest they might subdue all opposition. The scheme was successful, and Caesar by their help attained a pinnacle of power; and though neither Crassus nor Pompey gained any particular advantage by the league, if they had but used their united power wisely they might have affected great good. He who can bind together those who are at variance may procure for the state or for the Church a marvellous blessing. Never is a foe so ready to advance as when he sees those who should be one to attack him wounding and slaying each other. The battle of the sects has not only provoked ill blood in the Church of Christ, but has weakened her for offensive movements, because when she ought to have been increasing her armaments and completing her equipments for an aggression on the enemy’ s territory, she has rather been engaged in quarrelling over some trivial point of doctrine, or perhaps some piece of church furniture, to her own dishonour and the enemy’ s triumph. (New Handbook of Illustration.)Trivial dissensions Dr. Cannon was once appealed to by a certain church where there was a great commotion in regard to the point, whether in newly painting their church edifice the colour should be white or yellow. When the committee had stated their case, and with an emphasis, not to say acrimony, which gave sad proof of the existence of a fearful feud upon the unimportant question, the doctor quietly said, “ I should advise you, on the whole, to paint the house black. It is cheap, and a good colour to wear, and eminently appropriate for a body that ought to go in mourning over such a foolish quarrel among its members.” (Homiletic Encylopoedia.) Genesis 45:27 When he saw the waggons which Joseph had sent to carry him, the spirit of Jacob their father revived Probability an aid to faith We see here how probabilities are the handmaids and the helpers of faith. Slight tokens become the aliment, the very food, on which action feeds, strengthens, nurtures itself, and goes forth to fulfil the work marked out by Providence for the life. I. Jacob’ s heart fainted; but old men, dying persons, often feel that some unrealized object detains them here. Jacob was like watchers who have gone to the point and taken lodgings, to be the first to hail the ship; and as pennon after pennon flutters in sight they hail it, but it is not the expected vessel, and the heart faints, until at last the well-known signal waves in the wind. Sense sees it, and faith revives. II. The lesson of the patriarch’ s history is that faith may not realize all it desires, but it may realize what confirms, revives, assures. “ He saw the waggons” : “ Faith cometh by hearing” ; it is a moral principle created in the mind, not so much by facts as probabilities. Faith is moved and swayed by antecedental considerations. So these waggons were, in all probability, an aid to faith, and his heart revived. Treasure up marks and tokens of another country; you will find they will not be wanting. III. If you deal faithfully with the tremendous hints and probabilities sacred to your own nature, sacred to the Holy Word, sacred to the infinite manifestation of God in the flesh in the person of Jesus Christ, they will hold you fast in the power of awful convictions, and in the embrace of infinite consolations. The waggons assured Jacob that Joseph was yet alive, and there are innumerable conveyances of grace which assure us that Jesus is yet alive. (E. Paxton Hood.)The joyful news told to Jacob I. IT IS, AT FIRST, WITH . II. IT IS UPON OUTWARD . III. IT ENABLED JACOB TO HIS OLD 1. His faith triumphs. 2. His dark destiny is about to be cleared up. 3. He anticipates his peaceful end. (T. H. Leale.)Joseph’ s waggons 1. No wonder certainly that Jacob could not believe his sons. You know from their history, and particularly from that part which is mingled with the earlier days of Joseph, how deceitfulness (inherited, too, from their parents and ancestry) had marked their conduct towards their father Jacob, whose life, I suspect, was often rendered very bitter by sad instances of their deceitfulness, and by the painful reflections upon his own conduct in his earlier days, which those instances would produce. Even Joseph’ s messages were not believed by Jacob, not because Jacob doubted them, but because he could not believe the messengers. II. And that Jacob believed at last, was convinced of the truthfulness of the messages, and going down to Egypt, he saw Joseph, often enjoyed his society, and finished his eventful pilgrimage there in peace, and with the full certainty of being buried in “ the promised land.” A sight of Joseph’ s waggons convinced him. III. We have in this affecting narrative an illustration of two important ways by which truth may be received, and indeed through which it may be communicated. The difference betwixt the mode of teaching a truth by a simple revelation or message, and by the medium of the sight, is not, indeed, in the strictest sense of the term, that of an “ objective “ and a “ subjective” truth; but it is very nearly this. For though indeed it may be said truly enough that teaching by means of any of the senses is “ objective,” there is nearly all the difference between “ objective “ and “ subjective “ in teaching by means of the sight and by means of words; because whatever the eye learns is learned by a real object, or by an object which does not profess to be the thing itself, but a recognized representation thereof. Thus the message of Joseph delivered by his brethren to their father was really (in my view) a “ subjective” truth; I mean it was truth which he was to receive. But then, though the ear was the medium of reception, faith or credibility in the veracity of his children was necessary ere he could profit by it. And this faith he had not in them. He could not believe them, and he only became agitated; but the sight of the waggons convinced him. The truth was exhibited by another means; but I think also it was truth in another form. It was the truth that Joseph was alive, “ objectively” brought home to Jacob by visible tangible realities. They were not like Joseph; they were not pictures, “ carvings,” imitations of him; but there was a reality, a matter of fact truthfulness about what he there saw before him, which, though not a convincing demonstration, was a thoroughly satisfying “ objective” realization to the eye of what would not have happened but for the true loving tenderness of his long lost son. And this “ objective” truth seen as an object by the eye gave reality to the “ subjective” message, heard by the ear, indeed, but receivable only by the mind through faith, so that though it is said of that “ subjective” truth Jacob believed not the messengers, it is immediately recorded of the “ objective” truth that “ when he saw the waggons which Joseph had sent to carry him, the spirit of Jacob their father revived, and he said, “ It is enough; Joseph, my son, is yet alive: I will go, and see him before I die.” IV. The application of these observations to the Lord’ s Supper, and indeed to either of the Sacraments, appears to me to be obvious and easy. Your only means of salvation is Christ Jesus, crucified for you and risen. God in Christ reconciling the world unto Himself; Christ, the Son of God, who, by His one oblation offered once for all, hath put away sin by the sacrifice of Himself, forms, through the Holy Spirit, your great hope of acceptance with God. The messages sent to you from heaven are true, and abound in tenderness; they are like Joseph’ s message, full of truth and love. From various causes men demur to receive them. We who bring the messages are often not believed, You to whom the messages are delivered are conscious of many things which you think incapacitate you from applying them to yourselves. The blessed truths of salvation thus presented for your faith to receive and to make personally your own “ subjectively,” are too often not received. But then, amidst all this clatter of disputings, doubtings and arguing, what meaneth this service? What meaneth it that to-day, that every Sunday throughout Christendom, in thousands and thousands of churches, and by many thousands and even millions of Christians, a simple though significant act is celebrated, even as it has been since the last Passover, and will continue to be so “ till He come” who at first appointed it? Why is it that Christians from time to time gather together to break this bread and to drink this cup? What mean ye by this service? It is “ objectively” for you what the waggons proved to Jacob. It is a very simple, but “ objective” act, which brings before you vividly the love of Christ, in giving His body and His blood upon the Cross for you. (G. Venables, S. C. L.)The king’ s waggons The Egyptian capital was the focus of the world’ s wealth. In ships and barges there had been brought to it from India frankincense, and cinnamon, and ivory, and diamonds; from the north marble and iron; from Syria purple and silk; from Greece some of the finest horses of the world, and some of the most brilliant chariots; and from all the earth that which could best please the eye, and charm the ear, and gratify the taste. As you stand on the level beach of the sea, on a sunny day, you look either way and there are miles of breakers white with the ocean foam dashing shoreward, so it seemed as if the sea of the world’ s pomp and wealth, in the Egyptian capital, for miles and miles flung itself up into white breakers of marble temple, mausoleum, and obelisk. This was the place where Joseph, the shepherd boy, was called to stand next to Pharoah in honour. What a contrast between this scene and his humble standing, and the pit into which his brothers threw him! Yet he was not forgetful of his early home--he was not ashamed of where he came from. The Bishop of Mentz, descended from a wheelwright, covered his house with spokes, and hammers, and wheels; and the King of Sicily, in honour of his father, who was a potter, refused to drink out of anything but earthen vessels. So Joseph was not afraid of his early surroundings, or of his old-time father, or of his brothers. When they came up from the famine-struck land to get corn from the king’ s corn-crib, Joseph, instead of chiding them for the way they had maltreated and abused him, sent them back with waggons, which Pharoah furnished, laden with corn; and old Jacob, the father, in the very same waggon, was brought back that Joseph, the son, might see him, and give him a home all the rest of his days. Well, I hear the waggons--the king’ s waggons--rumbling down in front of the palace. On the outside of the palace, to see the waggons go off, stands Pharaoh in royal robes, and beside him prime-minister Joseph, with a chain of gold around his neck, and on his hand a ring, given by Pharaoh to him, so that any time he wanted to stamp the royal seal upon a document he could do so. Waggon after waggon rolled down from the palace, laden with corn, and meat, and changes of raiment, and everything that could help a famine-struck people. One day I see aged Jacob seated in the front of his house; he is possibly thinking of his absent boys (sons, however old they get, are never anything more than boys), and while he is seated there he sees dust arising, and he hears waggons rumbling, and he wonders what is coming now, for the whole land had been smitten with famine and was in silence. But after awhile the waggons come near enough, and he sees his sons in the waggons, and before they come up they shout: “ Joseph is yet alive!” The old man faints dead away. I do not wonder at it. The boys tell the story how that the boy, the long-lost Joseph, has got to be the first man in the Egyptian palace. While they unload the waggons the wan and wasted creatures come up and ask for a handful of corn, and they are satisfied. One day the waggons are brought up for Jacob; the old father is about to go to see Joseph in the Egyptian palace. You know it is not a very easy thing to transplant an old tree, and Jacob has hard work to get away from the place where he bad lived so long. He bids good-bye to the old place, and leaves his blessing with his neighbours; and then his sons steady him while he, determined to help himself, gets into the waggon, stiff, old, and decrepid. Yonder they go, Jacob and his sons, and their wives and their children, eighty-two in all, followed by herds and flocks, which the herdsmen drive along. They are going out from famine to luxuriance, they are going from a plain country home to the finest palace under the sun. My friends, we are in a world by sin famine-struck, but the King is in constant communication with us, His waggons coming and going perpetually; and in the rest of my discourse I will show what the waggons bring and what they take back. 1. In the first place, like those that came from the Egyptian palace, the King’ s waggons now bring us corn and meat, and many changes of raiment. We are apt to think of the fields and the orchards as feeding us, but who makes the flax grow for the linen, and the wheat for the bread, and the wool on the sheep’ s back? None but a God could clothe and feed the world. None but a King’ s corncrib could appease the world’ s famine. None but a King could tell how many waggons to send, and how heavily to load them, and when they are to start. Oh! thank God for bread--for bread! 2. I remark, again, that, like those that came from the Egyptian’ s palace, the King’ s waggons bring us good news. Jacob had not heard from his boy for a great many years. He had never thought of him but with a heart-ache. There was in Jacob’ s heart a room where lay the corpse of his unburied Joseph; and when the waggons came--the king’ s waggons--and told him that Joseph was yet alive, he faints dead away. Good news for Jacob! Good news for us! The King’ s waggons come down and tell us that our Joseph--Jesus--is yet alive; that He has forgiven us because we threw Him into the pit of suffering and the dungeon of shame. He has risen from thence to stand in a palace. The Bethlehem shepherds were awakened at midnight by the rattling of the waggons that brought the tidings. Our Joseph--Jesus--sends us a message of pardon, of life, of heaven; corn for our hunger, raiment for our nakedness. Joseph--Jesus--is yet alive 1 The King’ s waggons will, after a while, unload, and they will turn round, and they will go back to the palace, and I really think that you and I will go with them. The King will not leave us in this famine-struck world. The King has ordered that we be lifted into the waggons, and that we go over into Goshen, where there shall be pasturage for our largest flock of joy; and then we will drive up to the palace where there are glories awaiting us which will melt all the snow of Egyptian marble into forgetfulness. 3. I think that the King’ s waggons will take us up to see our lost friends. Jacob’ s chief anticipation was not of seeing the Nile, or of seeing the long colonnade of architectural beauty, or of seeing the throne-room. There was a focus to all his journeyings--to all his anticipations--and that was Joseph. Well, my friends, I do not think heaven would be worth much if our brother Jesus was not there. Oh! the joy of meeting our brother Joseph--Jesus! After we have talked about Him for ten, or fifty, or seventyyears, to talk with Him I and to clasp hands with the Hero of the ages, not crouching as underlings in His presence, but as Jacob and Joseph hug each other. The king’ s waggons took Jacob up to see his lost boy; and so I really think that the King’ s waggons will take us up to see our lost kindred. How long is it since Joseph went out of your household? How many years is it, now, last Christmas, or the fourteenth of next month? It was a dark night when he died, and a stormy day it was at the burial; and the clouds wept with you, and the winds sighed for the dead. The bell at Greenwood’ s Gate rang only for a few moments, but your heart has been tolling, tolling, ever since. You have been under a delusion, like Jacob of old. You put his name first in the birth-record of the family Bible, and then you put it in the death-record of the family Bible, and you have been deceived. Joseph is yet alive l He is more alive than you are. Of all the sixteen thousand millions of children that statisticians say have gone into the future world, there is not one of them dead, and the King’ s waggons will take you up to see them. In my boyhood, for some time, we lived three miles from church, and on stormy days the children stayed at home, but father and mother always went to church. That was a habit they had. On those stormy Sabbaths when we stayed at home, the absence of our parents seemed very much protracted, for the roads were very bad, and they could not get on very fast. So we would go to the window at twelve o’ clock to see if they were coming; and at a quarter to one; and then at one o’ clock. After awhile, Mary or Daniel, or De Witt would shout, “ The waggon’ s coming!” and then we would see it winding out of the woods, and over the brook, and through the lane, and up in the front of the old farmhouse; and then we would rush out, leaving the doors wide open, with many things to tell them, asking them many questions. Well, I think we:are many of us in the King’ s waggons, and we are on the way home. The road is very bad, and we get on slowly; but after awhile we will come winding out of the woods, and through the brook of death, and up in front of the old heavenly homestead; and our departed kindred who have been waiting and watching for us will rush out through the doors, and over the lawn, crying: “ The waggons are coming! the King’ s waggons are coming!” Hark! the bell of the city hall strikes twelve. Twelve o’ clock on earth; and likewise it is high noon in heaven. (Dr. Talmage.) Genesis 45:28 And Israel said, It is enough; Joseph my son is yet alive Joseph a type of Christ Joseph is a type or figure of the Lord Jesus Christ. 1. Joseph, in his younger days, was distinguished from his brethren by a purity of life which became the more observable in contrast with their dissolute manners, and caused an evil report to be sent to their father. His brethren saw him afar off, and conspired to kill him. In this we have a true picture of the Jews’ treatment of Christ. 2. Joseph was carried down into Egypt, even as was Christ in His earliest days. Joseph was cast into prison, emblematic of the casting of Jesus into the grave, the prison of death; Joseph was imprisoned with two accused persons--the chief butler and the chief baker of Pharaoh; Christ was crucified between two malefactors. It was in the third year that Joseph was liberated, and on the third day that our Saviour rose. 3. It is as a liberated man that Joseph is most signally the type of our Redeemer. Set free from prison, Joseph became the second in the kingdom, even as the Redeemer, rising from the prison of the grave, became possessed in His mediatorial capacity of all power in heaven and earth, and yet so possessed as to be subordinate to the Father. Joseph was raised up of God to be a preserver of life during years of famine. Christ, in His office of Mediator, distributes bread to the hungry. All men shall flock to Jesus, eager for the bread that came down from heaven. 4. Joseph’ s kinsmen were the last to send into Egypt for corn, just as the Jews have been longest refusing to own Christ as their Deliverer. (H. Melvill, B. D.)Joseph and his brethren I. 1. The first truth which I would point out to you as being strikingly illustrated and confirmed by this history is this: that THE OF GOD THE MATTERS, and that He doeth all things according to His will, in the armies of heaven, and amongst the inhabitants of the earth. None are so besotted as not to acknowledge the existence of a Supreme Being; but the extent of His agency, and the interest He takes in the affairs of men, are far from being duly appreciated. 2. Another truth which this history equally confirms is that WICKED MEN, THOUGH THEIR OWN DEVICES AND SOLELY BY THEIR OWN EVIL , DO BUT BRING TO PASS THE SECRET OF THE MOST HIGH. NO one, indeed, can read this history and not see the truth of the psalmist’ s exclamation, “ Surely the wrath of man shall praise Thee Psalms 76:10). And truly many events recorded in the Scriptures teach us the very same thing. What caused the gospel of Christ to be preached throughout the regions of Judea and Samaria by the early converts? The persecution raised at Jerusalem against the infant Church, and intended for its utter destruction (Acts 8:1). Again, when the Apostle Paul had gone through part of Asia and Greece, it was God’ s intention that he should preach the gospel at Rome also; but who were the agents employed to bring about this His purpose? The Asiatic Jews, who raised a tumult which threatened the apostle’ s life; scribes and Pharisees and wicked men, who bound themselves by an oath to kill him; and two Roman governors, one of whom, though he doubted not his innocence, to please the Jews, left him in prison, and the other, who, from no better motive, obliged him to appeal to Caesar, that he might not be taken back to Jerusalem. 3. Another truth which in this history we see clearly brought before us is that GOD’ S PEOPLE ARE OFTEN TRIED BY GREAT AND LONG- . “ Many are the afflictions of the righteous” (Psalms 34:19). 4. Another truth which this history strongly confirms is that, HOWEVER LONG OR SOUNDLY MAY SLEEP, WHEN GOD IS PLEASED TO AROUSE IT, THE MOST STOUT-HEARTED SINNER WILL BE STRUCK WITH TERROR AND ALARM. II. But I will now direct your attention to some of THE LESSONS OF WHICH THIS HISTORY MAY FURNISH US WITH. 1. And, first, we may learn from it to put full and entire trust in the promises of God, and not to be moved from our confidence by any apparently untoward events. 2. Learn from this history to maintain uprightness and integrity in all your dealings, and to combine an active use of means with an earnest prayer for a blessing upon them. When Jacob determined to send his sons a second time into Egypt, he bids them take back the money found in the mouths of their sacks, saying, “ Peradventure it was an oversight.” 3. Learn, again, from this history, that, as Joseph behaved towards his brethren, so God often deals with His people, and with the same object, namely, to make them sensible of their sins and to effect their humiliation. 4. Learn, lastly, from the example of Joseph, not to be overcome of evil, but to overcome evil with good. (T. Grantham.)I will go and see him before I die The old folks’ visit Jacob had long since passed the hundred-year milestone. In those times people were distinguished for longevity. In the centuries after persons lived to great age. What a strong and unfailing thing is parental attachment! Was it not almost time for Jacob to forget Joseph? The hot suns of many summers had blazed on the heath; the river Nile had overflowed and receded, overflowed and receded again and again; the seed had been sown and the harvest reaped; stars rose and set; years of plenty and years of famine had passed on, but the love of Jacob for Joseph in my text is overwhelming dramatic. Oh, that is a cord that is not snapped, though pulled at by many decades! Joseph was as fresh in Jacob’ s memory as ever, though at seventeen years of age the boy had disappeared from the old homestead. I found in our family record the story of an infant that had died fifty years ago, and I said to my parents, “ What is this record, and what does it mean?” Their chief answer was a long, deep sigh. It was to them a very tender sorrow. What does all that mean? Why, it means our children departed are ours yet, and that cord of attachment reaching across the years will hold us until it brings us together in the palace as Jacob and Joseph were brought together. That is one thing that makes old people die happy. They realize it is reunion with those from whom they have long been separated. Oh parent, as you think of the darling panting and white in membranous croup, I want you to know it will be gloriously bettered in that land where there has never been a death, and where all the inhabitants will live on in the great future as long as God! Joseph was Joseph notwithstanding the palace, and your child will be your child notwithstanding all the reigning splendour of everlasting noon. What a thrilling visit was that of the old shepherd to the Prime Minister, Joseph! I see the old countryman, seated in the palace, looking around at the mirrors and the fountains and the carved pillars, and oh, how he wishes that Rachel, his wife, was alive; she could have come there with him to see their son in his great house. “ Oh,” says the old man, within himself, “ I do wish Rachel could be here and see all this!” I visited at the farmhouse of the father of Millard Fillmore, when the son was President of the United States, and the octogenarian farmer entertained me until eleven o’ clock at night, telling me what great things he had seen in his son’ s house at Washington, and what Daniel Webster said to him, and how grandly Millard treated his father in the White House. The old man’ s face was illuminated with the story until almost midnight. He had just been visiting his son at the capital. And! suppose it was something of the same joy that thrilled the heart of the old shepherd as he stood in the palace of the Prime Minister. It is a great day with you when your old parents come to visit you. Blessed is that home where Christian parents came to visit! Whatever may have been the style of the architecture when they came, it is a palace before they leave. By this time you will notice what kindly provision Joseph made for his father, Jacob. Joseph did not say, “ I can’ t have the old man around this place. How clumsy he would look climbing up these marble stairs and walking over these mosaics. Then he would be putting his hands upon some of these frescoes. People would wonder where that old greenhorn came from. He would shock all the Egyptian court with his manners at table. Besides that, he might get sick on my hands, and he might talk to me as though I were only a boy, when I am the second man in all the realm. Of course he must not suffer, and if there is famine in his country--and I hear there is--I will send him some provisions, but I can’ t take a man from Padan-aram and introduce him into this polite Egyptian court. What a nuisance it is to have poor relations!” Joseph did not say that, but he rushed out to meet his father with perfect abandon of affection, and brought him up to the palace and introduced him to the king, and provided for all the rest of the father’ s days, and nothing was too good for the old man while living, and when he was dead, Joseph, with military escort, took his father’ s remains to the family cemetery at Machpelah, and put them down beside Rachel, Joseph’ s mother. Would God all children were as kind to their parents! “ Over the hills to the poor-house” is the exquisite ballad of Will Carleton, who found an old woman who had been turned off by her prospered sons; but I think I may find in my text “ Over the hills to the palace.” As if to disgust us with unfilial conduct, the Bible presents us with the story of Micah, who stole a thousand shekels from his mother, and the story of Absalom, who tried to dethrone his father. But all history is beautiful with stories of filial fidelity. Epimandes, the warrior, found his chief delight in reciting to his parents his victories. There goes AEneas from burning Troy, on his shoulders Anchises, his father. The Athenians punished with death any unfilial conduct. There goes beautiful Ruth escorting venerable Naomi across the desert amid the howling of the wolves and the barking of the jackals. John Lawrence, burned at the stake in Colchester, was cheered in the flames by his children, who said, “ O God, strengthen Thy servant and keep Thy promise.” And Christ in the hour of excruciation provided for His mother. Jacob kept his resolution, “ I will go and see him before I die,” and a little while after we find them walking the tessellated floor of the palace, Jacob and Joseph, the Prime minister proud of the shepherd. I may say in regard to the most of you that your parents have probably visited you for the last time, or will soon pay you such a visit, and I have wondered if they will ever visit you in the King’ s palace. “ Oh,” you say, “ I am in the pit of sin.” Joseph was in the pit. “ Oh,” you say, “ I am in the prison of mine iniquity.” Joseph was once in prison. “ Oh,” you say, “ I didn’ t have a fair chance; I was denied maternal kindness.” Joseph was denied maternal attendance. “ Oh,” you say, “ I am far away from the land of my nativity.” Joseph was far from home. “ Oh,” you say, “ I have been betrayed and exasperated.” Did not Joseph’ s brethren sell him to a passing Ishmaelitish caravan? Yet God brought him to that emblazoned residence, and if you will trust His grace in Jesus Christ you too will be empalaced. Oh, what a day that will be when the old folks come from an adjoining mansion in heaven, and find you amid the alabaster pillars of the throne-room and living with the King! They are coming up the steps now, and the epauletted guard of the palace rushes in and says, “ Your father’ s coming, your mother’ s coming.” And when, under the arches of precious stones and on the pavement of porphyry, you greet each other, the scene will eclipse the meeting on the Goshen highway, when Joseph and Jacob fell on each other’ s neck and wept a good while. (Dr. Talmage.)The lost found There was once a boy in Liverpool who went into the water to bathe, and he was carried out by the tide. Though he struggled long and hard, be was not able to swim against the ebbing tide, and he was taken far out to sea. He was picked up by a boat belonging to a vessel bound for Dublin. The poor little boy was almost lost. The sailors were all very kind to him when he was taken into the vessel. One gave him a cap, another a jacket, another a pair of shoes, and so on. But that evening a gentleman, who was walking near the place where the little boy had gone into the water, found his clothes lying on the shore. He searched and made inquiries, but no tidings were to be heard of the poor little boy. He found a piece of paper in the pocket of the boy’ s coat, by which he discovered who it was to whom the clothes belonged. The kind man went with a sad and heavy heart to break the news to the parents. He said to the father, “ I am very sorry to tell you that I found these clothes on the shore, and could not find the lad to whom they belonged; I almost fear he has been drowned.” The father could hardly speak for grief; the mother was wild with sorrow. They caused every inquiry to be made, but no account was to be had of their dear boy. The house was sad; the little children missed their playfellow; mourning was ordered; the mother spent her time crying, and the father’ s heart was heavy. He said little, but he felt much. The lad was taken back in a vessel bound for Liverpool, and arrived on the day the mourning was to be brought home. As soon as he reached Liverpool, he set off toward his father’ s house. He did not like to be seen in the strange cap and jacket and shoes which he had on, so he went by the lanes, where he would not meet those who knew him. At last he came to the hall door. He knocked. When the servant opened it, and saw who it was, she screamed with joy, and said, “ Here is Master Tom!” His father rushed out, and, bursting into tears, embraced him. His mother fainted; there was no more spirit in her. What a happy evening they all, parents and children, spent! They did not want the mourmng. The father could say with Jacob, “ It is enough; my son is yet alive.” (E. P. Hammond.). Genesis 46:1-7 And Israel took his Journey with all that he had Israel’ s journey into Egypt I. A JOURNEY WHICH THE HAD NEVER TO TAKE, AND WHICH WAS FRAUGHT WITH WHICH HE HAD NEVER HOPED TO SEE. II. THE SPIRIT IN WHICH THE ENTERED UPON THIS JOURNEY. III. WHEN THE SOUGHT THE LORD AT BEER-SHEBA, HE TO HIM AND BLESSED HIM. 1. The Lord appeared to His servant, when he had offered up his sacrifices to Him. 2. The very gracious manner in which the Lord addressed His servant in this vision. 3. The Lord gave to His servant words of wise and kindly counsel, just what was suitable in the circumstances in which he was placed. IV. THE OF THE PROMISE WHICH THE LORD GAVE TO ISRAEL IN THIS VISION HIS JOURNEY INTO EGYPT. (H. T. Holmes.)The migration of Jacob’ s house to Egypt I. IT WAS THE SECOND STAGE IN THE HISTORY. II. IT WAS THE OF THE DIVINE PLAN. III. IT WAS ENTERED UPON WITH DUE . IV. IT HAD THE OF GOD. God has always appeared in some special act or word in every great crisis of His people’ s history. As to Jacob-- 1. He found God as he had sought Him. “ I am God, the God of thy father.” The Name used reveals the Omnipotent God, the Mighty One who is able to fulfil His covenant engagements, and who could bring Jacob safely through all his difficulties, present and future. Israel had found his God faithful in all His gracious dealings, and he believed that he should still see the same loving kindness and truth for the time to come. 2. The will of God is clearly made known. “ Fear not to go down to Egypt.” He was distinctly assured that it was God’ s will that he should go there. 3. The protection of God is promised. “ Fear not--I will go down with thee into Egypt.” 4. The purpose of God is declared. “ I will there make of thee a great nation.” “ I will surely bring thee up again.” (T. H. Leale.)The family migration I. THE FROM CANAAN. 1. Jacob offers sacrifice. 2. God renews the promise. II. THE REUNION IN EGYPT. III. THE ABODE IN GOSHEN. Why was Joseph so anxious to establish his father’ s family in Goshen? Joseph felt that there were many dangers incident to the sojourn of the “ Hebrews,” his kinsfolk, in Egypt. 1. The danger of quarrels. The Egyptians might become jealous of the foreigners in their land. The Hebrews might, perhaps, presume too much on the favour shown by Pharaoh to Joseph and Jacob. 2. The danger from heathenism. There was much idolatry and animal worship in Egypt. The “ magicians” and their arts might corrupt the minds of the children of Israel, and prevent them from the worship of the one true God. 3. The danger of his kin kinsmen forgetting Canaan as the land where their lot as a nation was fixed by God. He did not want them to be Egyptianized. They must, as far as possible, be kept a “ separate” people. (W. S. Smith, B. D.)Emigrate, but not without God History repeats itself, and this old story fits into multitudinous modern instances. But not always is sufficient heed given to the sacrificing at Beer-sheba; and the point I make now is, that in all such changes we should seek, above all things else, the companionship of God. Nothing will harm us anywhere if God is with us, and we cannot have the highest good if we go even into the fairest Goshen on the continent without Him. Horace Greely, long ago, set the fashion of saying, “ Go West, young man, go West” ; and there is wisdom in the advice, provided it be conjoined with the admonition, “ But don’ t go without your God.” Perhaps some here are meditating on the propriety of their pushing away into the places where the labour market is not overstocked, and the opportunities are far better than they are in a comparatively crowded city such as this. Nor do we say a word against the project. Go, by all means, if you are not afraid to work; but remember the sacrifice at Beer-sheba, and don’ t go without your God. Too many have done that, and have gone to ruin. But take Him with you, and He will be “ your shield and your exceeding great reward.” (W. M. Taylor, D. D.) Genesis 46:3-4 And He said, I am God, the God of thy father, fear not to go down into Egypt Divine assurance vouchsafed to Jacob Not the invitation of Pharaoh, not the urgent message of Joseph, not even the warmth of his own love alone, carried Jacob out of Canaan. These furnished the occasion and the impulse, but the head of the covenant people did not leave the Land of Promise without the warrant of his covenant God. There were four promises. 1. “ I will make of thee a great nation,” a promise which ran far into the future. A people great in numbers, greater in their influence on all the earth to the end of time, should be formed of his seed, and formed in Egypt. 2. “ I will go down with thee.” Over every circumstance of the future, nearer and more remote, the Living and Almighty. God would watch. 3. “ I will also surely bring thee up again.” The old promise of the land would not be changed. For the purpose of forming the nation which should possess the land, were they now being taken into Egypt; when the nation had been formed according to God’ s promise, He would bring them back. 4. “ And Joseph shall put his hand upon thine eyes.” Long before the nation was formed, Jacob’ s time to die should come; but when it came it would be accompanied with this tender consolation, the loving touch of Joseph’ s hand on the eyelids he could no longer move. That was to be his last sensation. And it would convey to him far more than the joy of his son’ s love; it would be the pledge that his soul was passing into the hands of the faithful Redeemer who had given this promise so long before. Thus it was by faith that Israel went into Egypt, consciously led by the hand of God. (A. M.Symington, D. D.) Genesis 46:8-27 And these are the names of the children of Israel, which came into Egypt The catalogue of the children of Israel I. IT MARKS THE , AND GIVES THE OUTLINE OF, THE NATION’ S HISTORY. II. IT MARKS THE TRIBE OF THE MESSIAH. III. THE NAMES ARE . Thus the names of Reuben’ s sons signify: “ teacher,” “ distinguished,” “ beautiful one,” “ noble one.” These express a sanguine hope. Also the names of Levi’ s sons signify: “ expulsion of the profane,” “ congregation of the consecrated,” “ practiser of discipline.” These are the leading principles and proper characteristics of priestly rule. We hasten rapidly over Biblical names, but much instruction may be gathered from them. IV. THE FACTS WITH SOME OF THE NAMES ARE . Thus Dinah, though condemned to a single life, is yet reckoned among the founders of the house of Israel in Egypt. This points to the elevation of woman, and to the idea of female inheritance. Again, Judah was the father’ s minister to Joseph. By his faithfulness, strength, and wisdom he rises in the opinion of his father. His distinguished place in the annals of the nation comes out, at length, in the grandeur of that prophetic word which declares God’ s loving purpose in this great history (Genesis 49:10). V. THE NUMBER OF THE NAMES IS ALSO . “ It is remarkable that it is the product of seven, the number of holiness; and ten, the number of completeness. It is still more remarkable that it is the number of the names of those who were the heads of the primitive nations. The Church is the counterpart of the world, and it is to be the instrument by which the kingdom of the world is to become the kingdom of Christ. When the Most High bestowed the inheritance on the nations, “ when He separated the sons of Adam, He set the bounds of the people according to the number of the sons of Israel” (Deuteronomy 32:8). This curious sentence may have an immediate reference to the providential distribution of the human family over the habitable parts of the earth, according to the number of His church and of His dispensation of grace: but, at all events, it conveys the great and obvious principle, that all things whatsoever, in the affairs of men, are antecedently adapted with the most perfect exactitude to the benign reign of grace already realized in the children of God, and yet to be extended to all the sons and daughters of Adam. (T. H. Leale.) Genesis 46:28-34 They came into the land of Goshen The settlement of the children of Israel in Goshen I. THE WISE POLICY OF THIS STEP. II. THE OF JOSEPH. 1. He determines to announce their arrival to Pharaoh (Genesis 46:31). 2. He gives instructions to his brethren (Genesis 46:32; Genesis 46:34). (T. H. Leale.)Jacob and Joseph I. A DIVINE PROMISE. 1. The occasion on which it was given. Jacob having heard that Joseph was alive, was anxious to see his son once more. Felt he could hardly leave the promised land except he had Divine permission. He went as far as he dared--to Beer-sheba, in the extreme south, and there offered sacrifice unto the God of his father. Then it was, in a vision, that the promise was spoken. Divine mercy and condescension, responding to the father’ s desire. “ Like as a father pitieth his children,” &c. 2. The nature of it. (1) Confirmation of old promise (Genesis 46:3.) Jacob had not forgotten it. But might not going down to Egypt prevent its fulfilment? (2) Promise of Divine presence and protection. “ I will go,” &c. (Genesis 46:4). (3) Promise that the father shall see his long-lost son. 3. Practical effect of it. In the strength of the encouragement it imparted, Jacob, 130 years old, sets out for Egypt. II. A FATHER’ S . Judah. He had taken a chief part in the separating of father and son, and we now see him most active in bringing about the meeting. Those who have done wrong may not be able to undo the wrong they have done, but should, if possible, make reparation. Recall the activity of Judah all through the history. His intercession for Benjamin, &c. There seems to have been a radical change in him. III. A HAPPY MEETING. Jacob and Joseph. Some twenty-two years had passed since they had seen each other. It was no prodigal’ s return. Jacob would have been glad to see Joseph under any circumstances, but how great his pride at finding him thus exalted. Jacob, as a God-fearing man, had no need to be ashamed of the progress of his son. IV. AN HONEST . Joseph to his brethren. They were not to disguise their calling; although the Egyptians abandoned it. They were to begin in their new home on the right principles, were to be true and honest. How many resort to unmanly concealments of humble extraction and lowly avocations when away from home. Honesty always right, and therefore the best policy. In this case the effect is evident. The Israelites were located by themselves. Their exodus the more easy and practicable when the time came. Had they been spread through the country, their collection and departure had been most difficult. Learn: 1. To seek God’ s guidance in all our movements. 2. To look for the fulfilment of promise in an honest obedience. 3. Endeavour to repair results of past sins. Restitution and reparation. 4. Let conduct in absence of parents be such as to render the meeting happy. 5. Begin life on right principles. Honour, truth, honesty. (J. G. Gray.)Duty and filial piety combined A beautiful combination of official duty and filial piety! The whole land of Egypt is suffering from famine. Joseph is the controller and administrator of the resources of the land. He does not abandon his position and go away to Canaan; but he gets the chariot out and he must go part of the road. “ I know I am father to Pharaoh and all his great people. I shall not be away long; I shall soon be back again to my duties. I must go a little way to meet the old man from home.” Yes, I don’ t care what our duties are, we can add a little pathos to them if we like; whatever we be in life, we can add a little sentiment to our life. And what is life without sentiment? What are the flowers without an occasional sprinkling of dew? It may be a grand thing to sit on high stool and wait till the old man comes upstairs. But it is an infinitely grander thing, a “ lordlier chivalry,” to come off the stool and go away to meet him a mile or two on the road. Your home will be a better home--I don’ t care how poor the cot--if you will have a little sentiment in you, a little tenderness and nice feeling. These are things that sweeten life. I don’ t want a man to wait until there is an earthquake in order that he may call and say, “ How do you do?” I don’ t want a man to do earthquakes for me. Sometimes I want a chair handed, and a door opened, and a kind pressure of the hand, and a gentle word. And as for the earthquakes, why--wait until they come. (J. Parker, D. D.)Kindness to parents The biographers of Abraham Lincoln, say: “ He never, in all his prosperity lost sight of his parents. He continued to aid and befriend them in every way, even when he could ill-afford it, and when his benefactions were imprudently used.” (One Thousand New Illustrations.)Not ashamed of parentage Joseph, a prince, was no whir ashamed of the poor old shepherd, before so many of his compeers and other courtiers, that accompanied him, and abominated such kind of persons. Colonel Edwards is much commended for his ingenuous reply to a countryman of his, newly come to him, into the low countries, out of Scotland. This fellow, desiring entertainment of him, told him, my lord his father and such knights and gentlemen, his cousins and kinsmen, were in good health. “ Gentlemen,” quoth Colonel Edwards to his friends by, “ believe not one word he says; my father is but a poor banker, whom this knave would make a lord, to curry favour with me, and make you believe I am a great man born.” The truly virtuous and valorous are no whir ashamed of their mean parentage. (J. Trapp.). Genesis 47:3 What is your occupation?-- Pharaoh’ s question to the brethren of Joseph I. Evidently implying THAT EACH OF US HAS, OR IS TO HAVE, AN “ .” Now the word “ occupation,” in its primary meaning, signifies “ employment” or “ business” ; and the text leads us to infer that each individual amongst us has some such employment or business, for the due discharge of which we are accountable to Him whose Providence has imposed it upon us. Had man been sent into the world with no other object than merely to spend a few days or years in this fleeting scene, and then to pass off the stage of life and cease for ever to exist, the question as to any occupation he might have need never be raised. The more easily and pleasantly such a life could be got over, the better. With regard to the things of the present life, hear what the Scriptures declare: “ Seest thou a man,” says Solomon, “ diligent in his business, he shall stand before kings; he shall not stand before mean men” (Proverbs 22:29). The Apostle Paul, while urging the Romans to “ fervency of spirit in the service of God,” enforces the important admonition to be “ not slothful in business” Romans 12:11). If from precepts we pass on to examples, we find the duty of “ diligence in business” strikingly set before us in the conduct of the holy men of old, the saints and servants of the Lord. And surely, brethren, with regard to things of infinitely higher moment, it must be needless to remind professing Christians that they have a word entrusted to them, an “ occupation” which demands unwearied attention, incessant watchfulness, and fervent prayer. Throughout, by precept as well as by example, we are urged to “ work out our salvation with fear and trembling” Philippians 2:12). II. To inquire into THE NATURE OF THIS WITH RESPECT TO CLASSES OF . Altogether unoccupied we cannot be: if the service of God does not engage our attention, the service of Satan will. But when the question is proposed--“ What is your occupation?” from how few, comparatively, have we the comfort of receiving the reply--“ I am occupied about my Father’ s business!” Now, let us take a briefreview of some of the various occupations in which different individuals are engaged. 1. Look at the man whose whole time is taken up in the accumulation of earthly riches and possessions, and ask him what is his occupation? He will tell you of the labour and fatigue which he has undergone, in search of his much-loved idols, and what reward can such a man expect, in return for all his worldly and selfish schemes? Truly, except he repent, he will find that he has been only “ treasuring up unto himself wrath against the day of wrath and revelation of the righteous judgment of God.” 2. Look, again, at the man whose thoughts and time are engrossed with the pursuit of worldly ambition and consequence; and ask him what is his occupation? He will answer that his great object is to get himself a name upon earth. Truly may they be said to grasp at a shadow, and soon lose the reality. “ Them that honour Me,” says God, “ I will honour; and they that despise Me” --however high they may stand with the world--“ shall be lightly esteemed” (1 Samuel 2:30). 3. Look, once again, at the man whose whole time is devoted to earthly pleasures and sinful enjoyments, and ask him “ what is his occupation.” His course of life answers for itself. You see him busied in the frivolous and unprofitable amusements of the world, and eagerly pursuing its vanities and follies. “ What fruit have ye in those things whereof ye have cause to be ashamed? for the end of those things is death” (Romans 6:21). But now, go and ask the Christian “ what is his occupation.” “ This,” he will say, “ this is my occupation, and these are the happy fruits of it; I have tried God, and I have not found Him a hard master: I have put His promises to the proof, and not one of them has failed; I now know that He ‘ is able to do exceeding abundantly above all that I could ask or think.’ In His blessed service, therefore, through Divine grace, will I be occupied henceforth and for ever.” Let this occupation be yours. (S. Coates, M. A.)On occupation Activity is the life of nature. The planets rolling in their orbits, the earth revolving on her axis; the atmosphere purified by winds, the ocean by tides; the vapours rising from the ground and returning in freshening flowers, exhaled from the sea, and poured again by rivers into its bosom, proclaim the universal law. Turn to animated existence. See the air, the land, and the waters in commotion with countless tribes eagerly engaged in attack, in defence, in the construction of habitations, in the chase of prey, in employment suited to their sphere and conducive to their happiness. Is man born an exception to the general rule? Man is born to labour. For labour, man while yet innocent was formed (Genesis 2:15). To that exertion which was ordained to be a source of unmitigated delight, painful contention and overwhelming fatigue, when man apostatised from his God, were superadded (Genesis 3:17-18). In the early years of the world employments now confined to the lowest classes were deemed not unbecoming persons of the most elevated rank. From every individual in his dominions, and from each according to his vocation, Pharaoh looked for diligent exertion. From every, individual among us, as throughout His boundless empire, the supreme Lord of all demands habitual labour in the daily employment of the talents entrusted to our management. Let us then, in the first place, contemplate the motives under the guidance of which we are, each of us, to labour: secondly, some of the general lines of human labour as connected with their attendant temptations; and thirdly, the principal benefits immediately resulting from occupation. I. YE DO, DO ALL TO THE GLORY OF GOD. Behold the universal motive of a Christian! Through the exuberance of the free bounty of God. To whom ought the gift to be consecrated? To Him who bestowed it. For whose glory ought it to be employed? For the glory of the Giver. To live unto Christ is to glorify God. To glorify God through Christ with your body and your spirit, which are His, is the appointed method of attaining the salvation which Christ has purchased. II. ADVERT TO THE GENERAL LINES OF HUMAN LABOUR, AND TO THEIR . III. Consider briefly SOME OF THE TO THE FROM ; and you will confess that, if God enjoined labour as a judgment, he enjoined it also in mercy. 1. Labour, in the first place, not only is the medium of acquisition; but naturally tends to improvement. Whether the body is to be strengthened or the mind to be cultivated; by the labour of to-day are augmented the faculties of attaining similar objects to-morrow. 2. Labour is, in the next place, a powerful preservative from sin. The unoccupied hand is a ready instrument of mischief. 3. Occupation, originating in Christian principles and directed to Christian purposes, is essential, not only to the refreshing enjoyment of leisure (for the rest that refreshes is rest after toil); but to the acquisition of genuine composure, of serenity of conscience, of that peace of God which passeth all understanding. IV. LET NOT OUR BE CLOSED WITHOUT SOME BRIEF AND REMARKS. 1. Consider with attention proportioned to the importance of the subject the universal obligation to labour. If you wish to withdraw your shoulder from the burden; suspect the soundness of your Christian profession. For those whom you love, even at the desire of those whom you love, you delight to labour. Do you love God, and loiter when He commands you to work for Him? 2. Be frequent in proposing to yourself the inquiry, “ What is my occupation?” Satisfy yourself, not merely that you are occupied in employments acceptable to God. To labour in trifles is not Christian occupation. To labour in sin is to labour for the devil. (T. Gisborne, M. A.)Occupation I. OUR NEED OF AN . Divine provision implies human need. It also measures and meets it. 1. Economically. Work is to the race an absolute condition of existence. Since the fall the ground yields a full fruit only to labour (Genesis 3:17; Genesis 3:19). Only on condition that he works can man be fed (Proverbs 6:6; Proverbs 6:10). Idleness is an anomaly, a blunder, and a sin. 2. Physiologically. The health and growth of our powers depend on it. The body was not made to be still. It requires motion, and craves for it. A mind inert becomes enfeebled, whereas intellectual activity tends to intellectual strength. So also in the spiritual ,department: the spiritual nature grows by exercise, and languishes in inactivity. Opportunities of loving increase the capacity to love. 3. Morally: Idleness is the natural ally of immorality. The laziest lives are notoriously the most vicious. Good, honest work has a double action. It keeps down appetite and it keeps out of temptation’ s way. II. THE WE NEED. Occupation, like other good things, may be abused, and so become the occasion of evil. This happens-- 1. When our occupation is followed to the point of drudgery. Distinguish work from toil. The one strengthens our powers, the other wastes them. 2. When our occupation is one-sided. A tree that makes much wood makes little fruit. A man who over-works his body neglects his mind. A man absorbed in secular matters neglects and will soon bring atrophy to his moral nature. Activity in one direction cannot be exaggerated but at the expense of neglect in another. We can do only one thing well at a time. The Christian who thrives finds time somehow for spiritual exercises, and the exclusive consideration of spiritual things. III. THE PROPER END OF ALL . There must be not only work and lawful work, but the doing of this with lofty purpose. The true work is work done as service to God--“ as to the Lord and not to men.” Application: 1. Recognize the universal obligation to work. 2. Try to find your enjoyment in your work. 3. Labour not for the meat that perisheth, but for that which endureth unto eternal life. (J. Edgar Henry, M. A.) Genesis 47:5-6 In the best of the land make thy father and brethren to dwell The best gifts of God bestowed on His people 1. In the first place, GOD GIVETH THE BEST UNTO HIS TRUE ISRAEL. He gives them a land of rest, He gives them a land of safety, He gives them a land of abundance, and He giveth them the best things in that land. He not only pardons them, but His pardon is a costly pardon. He not only gives them righteousness, but He gives them a glorious righteousness. Does He supply their wants? It is all fulness He gives them; even for the supply of the little ones, as you observe in the twenty-fourth verse: “ And it shall come to pass, in the increase, that ye shall give the fifth part unto Pharaoh; and four parts shall be your own, for the seed of the field, and for your food, and for them of your households, and for food for your little ones,” unfolding this great truth--that the supply which is in Christ, is not only for the least, but for the least wants of the least; that there is nothing minute in God’ s sight. He has provided for helplessness of body, for nervousness of spirit, for a distracted mind, for strong inward temptations, for outward trials, for domestic afflictions, for everything that concerns us in that straight way, the straightness of which at times no one can enter into but the Lord Jesus Christ Himself. II. But now observe, secondly, WHY IT IS GOD DOES THIS. 1. Wherever God acteth, He acted as God--greatly; what He doeth, He doeth as God, worthy God. You and I act below ourselves; God never can act below Himself. The great God in His forgiveness is great; in His righteousness He is great; in the abundant supplies of His grace He is great; in the freeness of His salvation He is great; in the sympathies of His love He is great; and that because He is God (see Isaiah 55:7-9; Hosea 11:8-9). 2. But there is another reason; that is, the love which He bears towards His Israel. Who can describe what that love is? 3. But there is another reason, and I think, if I were to lose sight of that, I should lose sight of the Gospel itself; every blessing that the Israel of God enjoy, they enjoy for the true Joseph’ s sake. It is not for their sakes, but it is for Christ’ s sake. III. THE REARING OF THIS SUBJECT. 1. Great cause for deep thankfulness. 2. Then there is in the subject that which should lead to great stirring up of desire. We should desire that we may enter into the best of the land. 3. I am sure we have great cause for deep abasement as we think of the subject. God has given us the best; what have we given Him? (J. H.Evans, M. A.) Genesis 47:7 And Joseph brought in Jacob his father Joseph and his father I. JOSEPH HIS FATHER JACOB BY SHOWING HIM THE UTMOST RESPECT (Genesis 46:29). II. JOSEPH HIS FATHER BY SHOWING HIS LOVE FOR HIM. One of our martyr-Presidents never stood higher in the nation’ s eyes than when he turned around, after his inauguration, and, before all the assembled thousands, greeted his mother with a filial kiss. III. JOSEPH HIS FATHER BY HIS PURE AND NOBLE LIFE. Words of respect are comparatively worthless unless they have a life behind them. IV. JOSEPH HIS FATHER BY HIM SO TO PHARAOH. He shows not a particle of shame of his rusticity, Jacob’ s homespun must have contrasted strangely with Pharaoh’ s purple; Jacob’ s uncouth phrases of country-life with the king’ s polished diction. Joseph knew well enough how such people were ordinarily despised at the court, and yet how he omits no chance to show to Pharaoh how much he loved and honoured his father. The story is told of the Dean of Canterbury, afterwards Archbishop Tillotson, that one day after he had attained his churchly honours, an old man from the country, with uncouth manners, called at his door and inquired for John Tillotson. The foot man was about to dismiss him with scorn for presuming to ask in that familiar way for his master, when the Archbishop caught sight of his visitor and flew down the stairs to embrace the old man before all the servants, exclaiming with tones of genuine delight, “ It is my beloved father!” We all admire such exhibitions of filial love, which overcomes the fear of the cool conventionalities of the world, and we find from our lesson that Pharaoh was touched by his prime minister’ s loyalty to his poor relations, for he gave him this royal token of his pleasure: “ The land of Egypt is before thee; in the best of the land make thy father and thy brethren to dwell;” &c. (F. E. Clark.)An interview with royalty I desire to linger awhile on this thrilling scene. There are wise, good lessons in it. 1. I look upon it first of all and see an attractive picture of venerable old age. “ The hoary head is a crown of glory,” says Solomon, “ if it he found in the way of righteousness.” Age invests many things with a beauty of its own. An aged oak, wide-spread, gnarled, and weather-warped, stalwart, green, and stately; or an ancient castle, weatherworn and storm-swept, moss-clad and ivy-covered, its grey towers still standing bold and brave to all the winds of heaven; but of all attractive pictures that old time can draw, nothing is more winsome than the silver locks and mellowed features of godly old age. They remind me of some retired Greenwich or Chelsea veteran who can tell the tale of scars and wounds, of hair-breath escapes, of brave comrades, of stirring campaigns, of hard-fought battles; only this has been a holier war, followed by a dearer peace and more sweet reward and victories than ever followed Trafalgar or Waterloo. So with the godly character. It is beautiful in all its stages from youth to manhood; hut surely, fairest of all when age, experience, and grace hath ripened it into saintliness, and something of the heavenly shines outward from the soul within. As I look upon this aged patriarch confronting all the splendours of Pharaoh’ s court, I see him standing on the utmost border, waiting to be ushered into the presence of a grand Monarch, into a fairer palace, and among a richer and nobler throng, and where he himself will be the wearer of a richer crown. As I look upon this strange scene in Pharaoh’ s palace, I see that there is something grander and more powerful in moral worth than in any kind or amount of material power or possessions. In the epistle to the Hebrews I find this sentence, “ Without contradiction, the less is blessed of the greater.” Jacob has something and can procure something which makes the monarch less than he, something which makes him better and greater than the king. It is the blessing of God. It is power with God. It is that influence from heaven and with heaven which belongs to moral goodness and virtue, and especially to aged piety everywhere and at all times. And Jacob blessed Pharaoh. Never forget that righteousness is far away greater than the riches. 2. And once more, as I look upon that striking scene in Pharaoh’ s palace and listen to the aged patriarch’ s words, I think of his testimony concerning life. He calls it a pilgrimage. Young men! have you ever thought of that? Behind you there is a stern uncompromising power that is always muttering, “ Move on! Move on! March through the moments! hurry through the hours! tramp along the days! tread through the mouths! stride along the years! You can’ t halt! You can’ t step backward. Move on!” Oh, but this is a tremendous view of human life! God help us from this hour to walk aright; to keep the path of duty, the ways of the Lord, lest the later stages of our pilgrimage find us in swamp and quagmire, scorching desert or thorny jungle when our strength is exhausted and the dull night winds blow! 3. I notice, too, that Jacob calls his days evil days. He means by that they had been sorrowful, full of trouble and care. Well, his was a hard life, he had had disappointment and distress beyond the common. If you will read his history you will find that his own conduct had to answer largely for his cares; his sins were the seed of his sorrows; his wrong-doing caused the very most of his rough usage, and nobody knew that better than Jacob did himself. Sin is the mother of sorrow, and its seeds sown in the life are sure to bring a harvest of pain. There is an Australian weapon called the boomerang, which is thrown so as to describe a series of curves and comes back at last to the feet of the thrower. Sin is a boomerang which we throw off into space, but it turns upon its author, and strikes the soul that launched it. 4. Learn another lesson from this striking picture--a lesson of God’ s sure faithfulness. Jacob with all his faults had served and trusted God. His troubles and distresses had helped to bring him more fully into pious confidence and patient faith; and his trust in God brought about all things right at last. (J. J. Wray.)Jacob and Pharaoh 1. The chief value of this narrative is that it affords one of the most impressive of all illustrations of the providential purposes of God. 2. We gain here some insight into the business regulations of a successful government. Pharaoh appears to have been a model king. He managed the state on business principles. The first question he asked these strangers who had come to settle in his kingdom was, “ What is your occupation?” Such a government expects its subjects to be men of business. No idlers were wanted there in time of famine; none but men of ability, active habits, prudence, capacity. 3. We find in this scene an example of courtesy. There is a touching simplicity and an air of vivid reality in this picture, which leads to intuitive recognition of its genuineness. Jacob respected Pharaoh’ s office, and Pharaoh respected Jacob’ s age. 4. We have here also a model for conversation. 5. This scene suggests a sad retrospect. Jacob as a prince had prevailed with God. He had gained the birthright, but he had not escaped the consequences of his own sins. Men do not escape the fruits of sin by receiving honours in the kingdom of God. God’ s grace may brighten the future, but nothing else than righteous living can make happy memories; and the shadows of youthful transgression stretch across a long life. 6. We have in this scene a remainder of our eternal relations with God. (A. E. Dunning.)Jacob and Pharaoh I. A STRANGE MEETING. Meetings of historical characters and their results an interesting study (Diogenes and Alexander, Columbus and Ferdinand, Luther and Charles V., Milton and Galileo, &c.). None more remarkable than this. 1. Strange circumstances led to it. 2. A strange introduction given to it. Joseph presented five of his brethren to the king. These probably were the five eldest, who were at this time advanced in life. 3. Strange conversation marked it. Pharaoh, apparently overwhelmed by the venerable aspect of Jacob, inquired his age. Jacob, talking to a much younger man, calls his own life short. 4. Strange consequences flowed from it. Nearly 400 years ago this meeting left its mark on history, never to be effaced. Consequences to Israel and Egypt. 5. After the farewell was spoken they appear to have never seen each other again. II. A STRANGE , 1. A patriarch, and a prince. The one the head of God’ s chosen people, now numbering a few souls, to become a nation; the other the head of a mighty people, already a great nation. 2. A servant of God, and a worshipper of idols. The one the head of a people who were to become great and powerful; the other the king of a nation that should afterwards be humbled. 3. An Israelitish shepherd, and an Egyptian monarch. The occupation of the one an abomination to the other. 4. A poor man, and a rich man. The one, through his son, the benefactor and the deliverer of the other. 5. A very aged man, and a man in the prime of life. Age of Pharaoh uncertain, but the age of Jacob 130 years. III. A STRANGE COMMENT, i.e., on life. 1. It is a pilgrimage. Not a settled, permanent, certain ,state. A journey from the cradle to the grave. Among strange people, scenes, trials, and joys. Over hills of prosperity and across plains of content, down valleys of sorrow and poverty. 2. Counted by days. The unit of measurement very short. Know not what a day may bring forth. 3. Few. Yet 130 years. How few are our years! Few as compared with eternity; or even with life of many (Methuselah, &c.). Few, compared with hopes, projects, &c. 4. Evil. Full of sin, sorrow, &c. Little done that is good. Man born to trouble. Uncertain. Full of changes. 5. Yet the longest life only a pilgrimage, and reckoned by days. Learn: 1. The best meeting for us is the meeting of the penitent sinner with the merciful Saviour. Arrangements are made for it, good results will inevitably flow from it. The closet is the audience-chamber. 2. The best contrast for us is between the old state of nature and the new state of grace. May we all realize it, and enjoy its blessings. 3. Then our new life, hopes, &c., will be a comment on the Saviour’ s power, and on the work of the Holy Spirit (written epistles, &c.). And when this short pilgrimage is over, we shall, in eternity, comment upon the wonderful love of God, and the blessed life in heaven. (J. C. Gray.)Joseph introduces Jacob and his family to Pharaoh I. THE . 1. Of Joseph’ s brethren. In this appears-- (1) Joseph’ s character for fidelity to his promise. (2) Joseph’ s respect for constituted authority. (3) The straightforwardness of Joseph’ s brethren (Genesis 47:3-4). 2. Of Joseph’ s father. (1) The reverence due to age. (2) The priesthood of age. II. THE . 1. Of the brethren. 2. Of Jacob. (T. H. Leale.)Joseph’ s filial conduct I. SEEKING ROYAL FAVOUR. 1. Approaching the king. 2. Speaking for others. 3. Presented to the king. II. ROYAL AID. 1. Kindly inquiry (Genesis 47:3). 2. Truthful statement (Genesis 47:4). 3. Generous permission (Genesis 47:6). III. ROYAL BOUNTY. 1. The father honoured (Genesis 47:7). 2. A home bestowed (Genesis 47:11). 3. The family nourished (Genesis 47:12). (American Sunday School Times.)Growth by transplanting I. The conduct of Joseph in reference to the settlement in Goshen is an example of THE OF UNITING WORLDLY WITH HIGH AND GREAT OF NATURE. He had promised his brothers a home in that fertile Eastern district, which afforded many advantages in its proximity to Canaan, its adaptation to pastoral life, and its vicinity to Joseph when in Zoan, the capital. But he had not consulted Pharaoh, and, however absolute his authority, it scarcely stretched to giving away Egyptian territory without leave. So his first care, when the wanderers arrive, is to manage the confirmation of the grant. He goes about it with considerable astuteness--a hereditary quality, which is redeemed from blame because used for unselfish purposes and unstained by deceit. He does not tell Pharaoh how far he had gone, but simply announces that his family are in Goshen, as if awaiting the monarch’ s further pleasure. Then he introduces a deputation, no doubt carefully chosen, of five of his brothers (as if the whole number would have been too formidable), previously instructed how to answer. He knows what Pharaoh is in the habit of asking, or he knows that he can lead him to ask the required question, which will bring out the fact of their being shepherds, and utilize the prejudice against that occupation, to insure separation in Goshen. All goes as he had arranged. Joseph is a saint and a politician. His shrewdness is never craft; sagacity is not alien to consecration. No doubt it has to be carefully watched lest it degenerate; but prudence is as needful as enthusiasm, and he is the complete man who has a burning fire down in his heart to generate the force that drives him, and a steady hand on the helm, and a keen eye on the chart, to guide him. Be ye “ wise as serpents,” but also “ harmless as doves.” II. WE MAY SEE IN JOSEPH’ S CONDUCT ALSO AN OF A MAN IN HIGH OFFICE AND NOT ASHAMED OF HIS HUMBLE . It is as if some high official in Paris were to walk in half-a-dozen peasants in blouse and sabots, and present them to the president as “ my brothers.” It was a brave thing to do; and it teaches a lesson which many people in America and England, who have made their way in the world, would be nobler and more esteemed if they learned. III. The brothers’ word to Pharaoh is another instance of THAT OUT OF THE DIVINE WHICH WE HAVE ALREADY HAD TO NOTICE. They thought of five years, and it was to be nearly as many centuries. They thought of temporary shelter and food; God meant an education of them and their descendants. Over all this story the unseen Hand hovers, chastising, guiding, impelling; and the human agents are free and yet fulfilling an eternal purpose, blind and yet accountable, responsible for motives, and mercifully ignorant of consequences. So we all play our little parts. We have no call to be curious as to what will come of our deeds. This end of the action, the motive of it, is our care; the other end, the outcome of it, is God’ s business to see to. IV. We may also observe HOW TRIVIAL ARE WROUGHT INTO GOD’ S SCHEME. The Egyptian hatred of the shepherd class secured one of the prime reasons for the removal from Canaan, the unimpeded growth of a tribe into a nation. V. THE OF JACOB WITH PHARAOH IS AND . (A. Maclaren, D. D.)Jacob before Pharaoh I. THE OF A OLD AGE. 1. Picture the old man’ s attitude of soul toward God, and death, and the world to come. 2. His retrospect of life, and how he now sees events in their true proportions and bearings. 3. His own subdued passions and amiable spirit. 4. His concern for, and interest in, the rising generation. II. THE OF MORAL OVER AND WORTH. “ Jacob blessed Pharaoh” (Hebrews 8:7). III. A LESSON ON LIFE’ S AND VANITY (Genesis 47:9). 1. A natural reflection. 2. It may be a morbid and evil reflection. Better to imitate the Psalmist’ s thankful hopefulness (Psalms 23:1-6). IV. A LESSON OF TRUST IN GOD TO BRING ABOUT ALL THINGS RIGHT AT LAST. (T. G. Horton.)Jacob and Pharaoh I. THE JACOB, IN HIS OLD AGE, A IN EGYPT. II. JACOB AND THE PHARAOH OF EGYPT. III. JOSEPH, THE SON AND NOBLE BROTHER. 1. The reality of Joseph’ s love for his brothers, as well as for his lather, is found in the abundant provision he made for them all. 2. This evidence of Joseph’ s forgiveness of his brother’ s great wrong to him, and of his care for them, completes the picture of one of the most beautiful characters presented in history. 3. And this perfection of character, combining so many qualities, presents him to us not only as a beautiful model of manliness, of filial and fraternal love, but also as one of the most perfect types of our great exemplar, the Lord Jesus Christ. Lessons: 1. God’ s faithfulness to His people. 2. Notwithstanding the Divine love, God’ s people are not exempt from suffering. 3. A good son maketh the heart of his father to rejoice. 4. Let us learn more perfectly the duty of loving one another. (D. C. Hughes, M. A.) Genesis 47:8 Pharaoh said unto Jacob, How old art thou?--Old year’ s theme: “ How old art thou?" I. A COMMON . II. A SOLEMN . 1. It is the solemnity of memory. 2. It is the solemnity of responsibility. 3. The question ought to create a solemn gratitude. III. JACOB’ S ANSWER. IV. HIS LIFE . “ Days.” It is best not to take life in the lump, but to study it in detail. V. HIS LIFE . VI. HIS LIFE SHORT. 1. He compared them with the ages of his fathers, and they seemed few. 2. Perhaps he compared them also with the great age of the world. 3. Compared with the solemn eternity, how short is our mortal career! VII. HIS LIFE EVIL. A biography whose lines were written in tears. VIII. HIS LIFE A . (Chas. F. Deems, D. D.)Time reckoned Life always seems short in the retrospect; and that light of past experience is the only true light. He only who has paced the ground knows it. Life’ s true measure is not years, but epochs of progress towards the ideal which the Creator has set before us. As the tree’ s chronicles are its rings, so those of the soul are its definite expansions. I. Ask yourself, how far am I advanced in my OF TRUTH. Do I know God yet? Do I know Christ and Him crucified? Do I discern spiritual things, or am I yet but a babe “ crying for the light” ? II. How much have I developed in , grown in spiritual size, toward the statue of the perfect man in Christ Jesus? III. What RECORD have I made in my Lord’ s service? Veteran means old; but the soldier attains the title not by years--rather by the campaigns and battles in which he was found faithful. What noble fights have I made against evil? What service rendered the needy? What comfort brought the sick? What help to discouraged souls? (The Homiletic Review.)How old art thou? The wise reckoning of time will be of essential use to us--it may save us from overwhelming and eternal disaster. I. How OLD ART THOU, O , computed by God’ s standard? 1. OLD enough to be brought under infinite obligations to God’ s redeeming, converting, and preserving grace. 2. Old enough to have made great attainments in the Divine life. 3. Old enough to have learned the ways of a deceitful heart, and the power of the adversary of God and man. 4. Old enough to have caught the heavenly spirit of the Master, and from the land of Beulah to get now and then a ravishing view of the unutterable glory beyond. II. How OLD ART THOU, O SINNER? 1. Old enough to have run up a fearful account against thy soul in “ the book of God’ s remembrance.” 2. Old enough to make the work of future repentance extremely bitter and difficult. 3. Old enough to make it well-nigh certain, if you still persist in impenitent sin, that you will never retrace your guilty steps and take hold on life. (J. M. Sherwood, D. D.)What is your age? We do not care to know how old you are by the almanac. You may keep this secret, as some are wont to do. But we would like to know to-day what is your age, by some standard, other than that of time. I. ARE YOU LIFE BY WEALTH? Longevity is not promised to the rich as such, nor to the poor; but those who observe the law of God, which is life to them that keep it (Proverbs 4:22; Deuteronomy 32:47). II. ARE YOU LIFE BY ? Let it be a name for being and doing good, and do not run after even this, but let it follow you, as it certainly will if you keep such an aim before you, though you may, modestly, not consent to it. Two immortalities are possible to you and me--one in this, and another in the other world. III. ARE YOU LIFE BY ITS LENGTH? The sum of one’ s years who has spent none of them for the service of God is equal to zero. His life is a blank. IV. THE WISEST, SAFEST, TRUEST OF LIFE. 1. Reflection. The thoughts he expresses are a good index of one’ s age. 2. Moderation.’ It is folly to rush through life at break-neck speed. He who goes softly, goes safely; and he who goes safely, goes far. 3. Religion (Proverbs 4:7). (W. H. Luckenbach.)Pharaoh’ s question to Jacob I. Let us consider THE PUT BY PHARAOH TO JACOB--“ How old art thou?” The propriety of looking back to and of considering the past period of our existence is pointed out in Scripture. Of my younger hearers I might ask, “ How old art thou?” They could probably give an accurate reply to the question--“ I am seven, eight, ten, or fifteen years old.” Well, then, let me ask, what of that? or rather how much does it imply? What sins and neglect does it not remind you of? What duties does it not suggest? Or, I might speak to persons in middle life, or who are verging on its confines. You may have found prosperity, or at least some measure of comfort and respectability attendant on steadiness, sobriety and industry. Your temporal affairs may have been on the whole prosperous; your children may, like olive-branches, have grown up around you. Then, assuredly there is reason for thankfulness, and ground for acknowledging the goodness and long-suffering of a Father in heaven. There is yet a third and less numerous class, to whom the question in the text ought to be impressive--“ How old art thou?” You have witnessed changes in society, almost revolutions of opinion. Many with whom you were once intimate have been removed; the haunts of youth are peopled almost entirely by strangers. All things admonish thee to prepare for meeting God; to set thy house in order; to improve the time that remains. II. Let us now turn to JACOB’ S REPLY, in answer to Pharaoh’ s question. 1. As to its length, life may be spoken of as made up of comparatively few days. Looking forward, half, or even a quarter of a century, may seem a protracted time; looking back, it appears greatly diminished. 2. Jacob’ s address to Pharaoh embodied the statement that man’ s days upon earth may be considered as not only “ few,” but also as “ evil.” Nothing, indeed, which God has given to man ought to be viewed as in itself and as essentially evil. Present comfort, length of days, intercourse with society, diligence in business, temperate enjoyment, are all good, all lawful; but sin has interposed. The spiritual eyesight is clouded, and the spiritual energy has become benumbed. Man himself may be truly spoken of as man’ s worst foe. (A. R. Bonar, D. D.)The pilgrim and the king History presents to us few more striking contrasts than the Hebrew pilgrim and the Egyptian king. “ The things seen and temporal, and the things not seen and eternal,” have seldom stood more fairly in front of each other than there. The old shepherd who had no possession on earth but a Divine promise--the king who wielded the sceptre of the most splendid monarchy in the world. But there was something in that old pilgrim which made him a meet companion for kings--a king, too, of an elder and mightier line. From the first dawn ofcivilization there were men moving about the pathways of that eastern world, playing indeed a chief part on its theatre, who had absolutely no right or power but that which their sense of a Divine vocation conferred upon them; and no means of influence, but such as the recognition of their spiritual calling by the princes among whom they lived, bestowed. Abraham, Isaac, Jacob, were emphatically, God’ s prophets. They had nothing if they had not that seal. The whole secret of their power was the belief that the God of Heaven was with them; that they were the friends and living organs of that supreme and only Lord. These lofty and earnest shepherds seemed to step down from a superior sphere; and some of its lustre streamed round them as they moved on God’ s errands around the already darkening pathways of the world. Jacob stood before the Egyptian monarch as the embodiment of that which had faded into a dim tradition in Egypt; it belonged to the glorious golden age of which all peoples had memories, out of which they were beginning to weave for themselves dreams of a paradise restored. The chief prince of the world felt humbled before this lonely, lofty pilgrim; as the representative of a mightier than Pharaoh was troubled by the calm glances of a poorer, sadder, more godlike pilgrim, who stood for judgment helpless before his bar. Spiritual power is the supreme power, and none know it like monarchs of genius. “ Don’ t talk to me against the divinity of Christ,” said Napoleon; “ I know what man can do, and He was more than man who has done all this.” The men who, like Pharaoh, Nebuchadnezzar, Napoleon, stand on the very pinnacle of earthly greatness, are the men who are most perplexed and awe-struck by the sense that there is a power above them which sweeps through their armies as magnetism sweeps through mountains, and has an armoury of words more mighty infinitely than their spears and swords. Something of this spiritual grandeur invested this aged and weary pilgrim, and drew the likeness of a crown around his brow as he stood before the Egyptian king. Aged he was, and bowed, and sad, and weary. He halted, too, as one who had been sore wounded in the battle of life. There were furrows seamed on his brow, and channels worn in his cheeks, which were eloquent of tears and cares. The expression of high intellectual power on his brow must have been dimmed somewhat by the traces of that suffering which made him the “ man of sorrows” of his time. There was a promise in his face which his life of schemes and snares, fears and flights, had half broken; and yet there was a look of faith and a glow of hope which seemed to carry on the promise, and to lay it up with God to preserve and to complete. A strange, bewildering man. So sad, so broken; so grand, so powerful. A prince having power with man and with God, and bearing it in his gesture; a man who had prevailed, sore buffeted, in the battle in which Pharaoh and all his people had gone down into the dust. And he stood there before the world’ s chief potentate, who knew no superior will upon earth to his own. There was a nobleness of a kind about Pharaoh also. The man who on such a throne had an eye for the dignity of such a pilgrim was no vulgar king. He was a man of far-reaching plans and high achievements; and as he sat there smooth, sleek, royally garbed and tended, at the height of human power and splendour, and gazed on the sad old man before him, a sense of something in the universe to which his mortal might was but as a marsh-fire to a star, stole over him, and he bowed beneath the blessing of a superior hand. And what now of the pilgrim, and what of the king? Where is the state and the splendour of the Pharaohs? Their cities are buried beneath the sands of the desert; the dust of time has settled on their names. Their temples, their palaces, their treasures, are ruins; their wrecks have mingled with the sands of the Lybian waste. Their tombs alone endure, sad sentinels of the desert; sole witnesses that men of such state and splendour once lived in Egypt, and covered its soil with the monuments of their power and pride. And the pilgrim? His name after four thousand years shines more brightly than ever on the roll of earth’ s most mighty and illustrious spirits. Ages have but confirmed the title which he won in that long and stern night-wrestle with the angel. His little company who dwelt round him in his tents grew rapidly into a nation, which has exercised in all ages a transcendent influence on the progress of the world. And to this day the noblest and most cultivated in Christendom pore earnestly over his history, and find in the way in which he won his princedom fresh inspirations of courage and of hope. (J. B. Brown, B. A.)The measurement of years There is a right way and a wrong way of measuring a door, or a wall, or an arch, or a tower; and so there is a right way and a wrong way of measuring our earthly existence. It is with reference to this higher meaning that I confront you, this morning, with the stupendous question of the text, and ask: “ How old art thou?” I. There are many who measure their life by mere WORLDLY . When Lord Dundas was wished a happy new year, he said: “ It will have to be a happier year than the past, for I hadn’ t one happy moment in all the twelve months that have gone.” But that has not been the experience of most of us. We have found that though the world is blighted with sin, it is a very bright and beautiful place to reside in. We have had joys innumerable. There is no hostility between the Gospel and the merriments and the festivities of life. If there is any one who has a right to the enjoyments of the world, it is the Christian, for God has given him a lease to everything in the promise: “ All are yours.” But I have to tell you that a man who measures his life on earth by mere worldly gratification is a most unwise man. Our life is not to be a game of chess. It is not a dance in lighted hall, to quick music. It is not the froth of an ale pitcher. It is not the settings of a wine cup. It is not a banquet with intoxication and roystering. It is the first step on a ladder that mounts into the skies, or the first step on a road that plunges in a horrible abyss. So that in this world we are only keying up the harp of eternal rapture, or forging the chain of an eternal bondage. II. Again: I remark that there are many who measure their life on earth by THEIR SORROWS AND THEIR . Through a great many of your lives the ploughshare hath gone very deep, turning up a terrible furrow. The brightest life must have its shadows, and the smoothest path its thorns. On the happiest brood the hawk pounces. No escape from trouble of some kind. Misfortune, trial, vexation, for almost every one. Pope, applauded of all the world, has a stoop in the shoulder that annoys him so much that he has a tunnel dug, so that he may go unobserved from garden to grotto, and from grotto to garden. Canno, the famous Spanish artist, is disgusted with the crucifix that the priest holds before him, because it is such a poor specimen of sculpture. And yet it is unfair to measure a man’ s life by his misfortunes, because where there is one stalk of nightshade, there are fifty marigolds and harebells; where there is one cloud thunder-charged, there are hundreds that stray across the heavens, the glory of land and sky asleep in their bosom. III. Again: I remark that there are many people who measure their life on earth by the AMOUNT OF MONEY THEY HAVE . They say: “ The year 1847, 1857, 1867, was wasted.” Why? Made no money. Now, it is all cant and insincerity to talk against money as though it had no value. It is refinement, and education, and ten thousand blessed surroundings. It is the spreading of the table that feeds your children’ s hunger. It is the lighting of the furnace that keeps you warm. Bonds, and mortgages, and leases have their use, but they make a poor yardstick with which to measure life. IV. But I remark: there are many who measure their life by their MORAL AND . It is not sinful egotism for a Christian man to say: “ I am purer than I used to be. I am more consecrated to Christ than I used to be. I have got over a great many of the bad habits in which I used to indulge. I am a great deal better man than I used to be.” It is not base egotism for a soldier to say: “ I know more about military tactics than I used to before I took a musket in my hand, and learned to ‘ present arms,’ and when I was a pest to the drill-officer.” It is not base egotism for a sailor to say: “ I know how better to ‘ pull’ the windlass and clue down the mizzen topsail than I used to before I had ever seen a ship.” And there is no sinful egotism when a Christian man, fighting the battles of the Lord, or, if you will have it, voyaging towards a haven of eternal rest, says: “ I know more about spiritual tactics, and about voyaging towards heaven, than I used to.” V. I remark again: there are many who are measuring life by the AMOUNT OF GOOD THEY CAN DO. John Bradford said he counted that day nothing at all in which he had not, by pen or tongue, done some good. Contrast the death scene of a man who has measured life by the worldly standard with the death scene of a man who has measured life by the Christian standard. Quin, the actor, in his last moments said: “ I hope this tragic scene will soon be over, and I hope to keep my dignity to the last.” Malherbe said, in his last moments, to the confessor; “ Hold your tongue I your miserable style puts me out of conceit of heaven.” Lord Chesterfield, in his last moments, when he ought to have been praying for his soul, bothered himself about the proprieties of the sick-room, and said: “ Give Dayboles a chair.” Godfrey Kneller spent his last hours on earth in drawing a diagram of his own monument. Compare the silly and horrible departure of such men with the seraphic glow on the face of Edward Payson, as he said in his last moment: “ The breezes of heaven fan me. I float in a sea of glory.” This is a good day in which to begin a new style of measurement. How old art thou? You see the Christian way of measuring life and the worldly way of measuring it. I leave it to you to say which is the wisest and best way. (Dr. Talmage.)How old art thou? I. HOW LONG HAVE YOU BEEN WITH LIFE’ S ? Take even the life of a believer. A devout pastor, closing tranquilly a prosperous career, intermingled with words of faith and hope the significant declaration, “ It is a fight to be born, a fight to live, and a fight to die.” And what do such facts teach us? They forbid idolatry of pleasures so disappointing and so piercing. They direct us for happiness to God and glory. They commend to our aspiration a better country, which is a heavenly--a country where possessions are unimperilled, bliss embittered, and sorrows are forgotten as the stream of brooks that pass away. II. How LONG HAVE YOU BEEN WITH SIN? Who can look back on his past course and not be ashamed in the retrospect? What shortcomings--excesses--follies I What time lost l What privileges perverted! What cleavings to the dust! It is well to mourn over our trespasses. If this sorrow be sincere, it will be salutary. III. HOW LONG HAVE YOU BEEN WITH LIFE’ S MERCIES? God was merciful to Jacob; and what have been His mercies to you? They have not been few nor small. He has clothed you, fed you, sheltered you. When you have been sick, He has healed you; when you have been imperilled, He has rescued you. In the review of your past life every stage of it demands the acknowledgment, “ Hitherto hath the Lord helped me.” IV. I trust that many of you have not only been born, BUT BORN AGAIN--“ born not of corruptible seed but of incorruptible, by the Word of God which liveth and abideth for ever.” In that case we have to ask concerning a new life--a divine life, “ How old art thou?” How LONG HAVE YOU BEEN IN CHRIST? Since when have you turned from idols--idolized sins and pleasures--to serve the living and the true God? But whether or not you have this mercy in possession, know assuredly that you have it in offer. (D. King, LL. D.)Two ways of measuring life There was a very old man--eighty-three years of age--and somebody said to the old man, “ How old are you?” He said, “ I am three years old.” “ Three years old?” was the reply. “ Why, you are eighty-thee!” “ No,” he said. “ My body is eighty-three years old, but my soul is only three years old. My old life is eighty years old, but my new life is three years old. I did not begin to live till three years ago. So my soul is only three years old.” A person was asked, “ Where were you born--in Brighton?” The man said, “ I was born in London, and I was born in Liverpool!” “ How can you be born in two places? “ was the reply. “ If you were born in London, you could not be born in Liverpool.” “ I was,” said the man; “ and I will let you see how that was. My body was born in London, but my soul was born in Liverpool. It was not till I lived in Liverpool that I cared about my soul!” (J. Vaughan, M. A.)Good deeds healthy Ancient Grecian and Roman ladies used to reckon their age from the date of their marriage. Many wise persons have reckoned their years from the time that they really began to live as they ought. Mere existence can hardly be said to be living. “ We live in deeds, not years--in thoughts, not breaths, In feelings, not in figures on a dial: We should count time by heart-throbs: he lives most Who feels most, thinks the noblest, acts the best.” A good man was once told he might live six years if he gave up working, but he would die in two or three years if he continued to work. He replied he had much rather spend the shorter time on earth in trying to do good. But hard work seldom shortens life. John Wesley was an indefatigable worker, and when he was seventy-three years old he said he was better and stronger than he was at twenty-three years of age; and he attributed this, under God, to his early rising, his activity, his undisturbed sleep, and his even temper. Said he, “ I feel and grieve, but I fret at nothing.” Some, however, who do not observe and obey the laws of health, are cut off in the midst of their days. Young people should feel, “ It is time to seek the Lord,” for religion alone prepares for a really happy and profitable existence; then it ever becomes more and more difficult to turn to God and to live aright the longer these duties are neglected; moreover, no one should give to the world and to Satan the best of their days and energies, and then hope to give to God and to their spiritual and eternal duties and interests, the paltry and miserable residue of their existence. When Care was old, he said his greatest pleasure arose from the remembrance of the good deeds he had done (see also, Proverbs 16:31; Leviticus 19:32). Knowing the time of life When Mr. Moggridge (universally known as Old Humphrey) was a lad, his father taught him how to know what o’ clock it was. When the boy could tell the time, his father said, “ I have taught you to know the time of the day; I must now teach you how to find out the time of your life. The Bible describes the years of man to be threescore and ten or fourscore years. Now, life is very uncertain, and you may not live a single day longer; but if we divide the fourscore years of an old man’ s life into twelve parts, like the dial of the clock, it will allow almost seven years for every figure. When a boy is seven years old, then it is one o’ clock in his life; and this is the case with you: when you arrive at fourteen years, it will be two o’ clock with you; and when at twenty-one, it will be three o’ clock, should it please God thus to spare your life. In this manner you may always know the time of your life, and looking at the clock may perhaps remind you of it. My great grandfather, according to this calculation, died at twelve o’ clock; my grandfather at eleven, and my father at ten. At what hour you and I shall die, Humphrey, is only known to Him to whom all things are known.” How old art thou? A venerable lady was once asked her age. “ Ninety-three,” was the reply. “ The Judge of all the earth does not mean that I shaft have any excuse for not being prepared to meet Him.” Genesis 47:9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been A pensive retrospect I. LIFE HAS BEEN TO HIM A . He thinks of all his wanderings from that far-off day when at Bethel he received the promise of God’ s presence “ in all places whither thou goest,” till this last happy and yet disturbing change. But he is thinking not only, perhaps not chiefly, of the circumstances, but of the spirit, of his life. This is, no doubt, the confession “ that they were strangers and pilgrims” referred to in the Epistle to the Hebrews. He was a pilgrim, not because he had often changed his place of abode, but because he sought the city which had foundations, and therefore, could not be at home here. The goal of his life lay in the far future; and whether he looked for the promises to be fulfilled on earth, or had the unformulated consciousness of immortality, and saluted the dimly descried coast from afar while tossing on life’ s restless ocean, he was effectually detached from the present, and felt himself an alien in the existing order. We have to live by the same hope, and to let it work the same estrangement, if we would live noble lives. Not because all life is change, nor because it all marches steadily on to the grave, but because our true home--the community to which we really belong, the metropolis, the mother city of our souls--is above, are we to feel ourselves strangers upon earth. They who only take into account the transiency of life are made sad, or sometimes desperate, by the unwelcome thought. But they whose pilgrimage is a journey home may look that transiency full in the face, and be as glad because of it as colonists on their voyage to the old country which they call “ home,” though they were born on the other side of the world and have never seen its green fields. II. To JACOB’ S EYES HIS DAYS SEEM FEW. Abraham’ s one hundred and seventy-five years, Isaac’ s one hundred and eighty, were in his mind. But more than these was in his mind. The law of the moral perspective is other than that of the physicial. The days in front, seen through the glass of anticipation, are drawn out; the days behind, viewed through the telescope of memory, are crowded together. What a moment looked all the long years of his struggling life--shorter now than even had once seemed the seven years of service for his Rachel, that love had made to fly past on such swift wings! That happy wedded life, how short it looked! A bright light for a moment, and “ Ere a man could say ‘ Behold!’ The jaws of darkness did devour it up.” It is well to lay the coolness of this thought on our fevered hearts, and, whether they be torn by sorrows or gladdened with bliss, to remember “ this also will pass” and the longest stretch of dreary days be seen in retrospect, in their due relation to eternity, as but a moment. That will not paralyze effort nor abate sweetness, but it will teach preparation, and deliver from the illusions of this solid-seeming shadow which we call life. III. THE PENSIVE DARKENS, AS THE OLD MAN’ S MEMORY DWELLS UPON THE PAST. His days have not only been few--that could be borne--but they have been “ evil,” by which I understand not unfortunate so much as faulty. We have seen in former lessons the slow process by which the crafty Jacob had his sins purged out of him, and became “ God’ s wrestler.” Here we learn that old wrong-doing, even when forgiven--or, rather, when and because for-given--leaves regretful memories life-long. The early treachery had been long ago repented of and pardoned by God and man. The nature which hatched it had been renewed. But here it starts up again, a ghost from the grave, and the memory of it is full of bitterness. No lapse of time deprives a sin of its power to sting. As in the old story of the man who was killed by a rattlesnake’ s poison fang imbedded in a boot which had lain forgotten for years, we may be wounded by suddenly coming against it long after it is forgiven by God and almost forgotten by ourselves. Many a good man, although he knows that Christ’ s blood has washed away his guilt, is made to possess the iniquities of his youth. “ Thou shalt be ashamed and confounded, and never open thy mouth any more, when I am pacified toward thee for all that thou hast done.” IV. BUT THIS SHADED IS ONE-SIDED. It is true, and in some moods seems all the truth; but Jacob saw more distinctly, and his name was rightly Israel, when, laying his trembling hands on the heads of Joseph’ s sons, he laid there the blessing of “ the God which fed me all my life long, . . . the Angel which redeemed me from all evil.” That was his last thought about his life as it began to be seen in the breaking light of eternal day. Pensive and penitent memory may call the years few and evil, but grateful faith even here, and still more the cleared vision of heaven, will discern more truly that they have been a long miracle of loving care, and that all their seeming evil has “ been transmuted into good. (A. Maclaren, D. D.)The nothingness of life The patriarch called his days few and evil, not because his life was shorter than his father’ s, but because it was nearly over. When life is past, it is all one whether it has lasted two hundred years or fifty. And it is the fact that life is mortal which makes it under all circumstances equally feeble and despicable. I. THIS SENSE OF THE OF LIFE IS MUCH WHEN WE IT WITH THE OF US WHO LIVE IT. Our earthly life gives promise of what it does not accomplish. It promises immortality, yet it is mortal; it contains life in death and eternity in time, and it attracts us by beginnings which faith alone brings to an end. II. Such being the unprofitableness of this life viewed in itself, IT IS PLAIN HOW WE SHOULD REGARD IT WHILE WE GO THROUGH IT. We should remember that it is scarcely more than an accident of our being--that it is no part of ourselves, who are immortal. The regenerate soul is taken into communion with saints and angels, and its “ life is hid with Christ in God.” It looks at this world as a spectator might look at some show or pageant, except when called upon from time to time to take a part. (J. H.Newman, D. D.)Jacob’ s retrospect Jacob looked back on his life and saw but three things--God, love, grief. These were all he had to speak of. They were a trinity of the past; they dwarfed everything else. I. “ GOD appeared unto me at LUZ.” This one first and great appearance of God was memorable in all his life, because it was the first. It stamped itself upon his life; even in old age the memory of it was not obscured, effaced, or weakened, but was with him in the valley of the shadow of death. II. Less august, but even more affecting, was the second of his three experiences--LOVE. Of all whom he had known, only two names remained to him in the twilight between this life and the other--God and Rachel. The simple mention of Rachel’ s name by the side of that of God is itself a monument to her. III. The third of these experiences was that RACHEL WAS BURIED. When Rachel died, the whole world had but one man in it, and he was solitary, and his name was Jacob. Application: 1. See how perfectly we are in unity with the life of this, one of the earliest men. How perfectly we understand him! How the simplest experiences touch us to the quick! 2. The filling up of life, however important in its day, is in retrospect very insignificant. 3. The significance of events is not to be judged by their outward productive force, but by their productiveness in the inward life. 4. In looking back through the events of life, though they are innumerable, yet those that remain j last are very few--not because all the others have perished, but because they group themselves and assume moral unity in the distance. (H. W. Beecher.)The retrospect 1. The character given of human life. He considers this life as a pilgrimage. 2. The estimate of its worth. He counted the days of the years of his life to be few and evil. 3. The consequent necessity of provision for its ultimate result. I. We are to consider this life under the figure which the text sets before us. It is a pilgrimage. Let us dwell for a short time on the practical view of life which is taken by the true believer. 1. He does not regard this world as his home. There are many who live in it as if they were permanently fixed in it. But the Christian pilgrim is conscious that he has a home to which he is travelling. “ There remaineth a rest for the people of God.” II. We notice the estimate which true wisdom gives us of the real worth of this life, regarded in itself. “ Few and evil,” said the patriarch, “ have the days of the years of my life been.” Life is short. And oh! how short!--how limited! “ The days of our years are threescore years and ten” ; sometimes with difficulty they reach to fourscore years. But how few of our race reach even the nearer limit! But the wise estimate of human life is not only that it is short in its duration, but that it is evil in its nature. It is evil, as it is the scene of continual trial and affliction, as it is chequered by calamities of various kinds, which bow down the spirit, and gradually render the end of life desirable. But we observe, again, that life is full of evil, because it is full of sin. Jacob knew his own heart well, and the contemplation of his own history could afford him no self-satisfaction. Let the votary of this world make a fair estimate of his days. “ They are few and evil.” Can you make better of them? The cutting conviction of your heart, when you look within, is that they are so. You have no means of lengthening their duration. You cannot dismiss their oppressive sorrows. III. We notice, then, the absolute need of a provision for the ultimate result of life. In conclusion, the subject suggests to us a few practical remarks. 1. It becomes all those who make a Christian profession diligently to examine their own ground of hope for a better world. 2. Again, we are called upon by our professed principles to take care that we are not bound down by an improper attachment to the perishing goods of this world. 3. We are called upon by our principles, as pilgrims towards another and a better world, to do our utmost as faithful stewards of the gifts of God in alleviating the sufferings and the sorrows of our fellow-creatures. 4. There is a duty incumbent on us also to use every fair opportunity of inculcating on our fellow-men the consideration of the true character of this life and its speedy termination. (E. Craig.)The greatness and the littleness of human life I. THIS POOR LIFE OF OURS WITH THE GREAT OF OUR SOULS. II. SOME FACTS OF HUMAN . 1. Consider the case of a man who dies full of days, 2. Consider the case of a man who dies before his time. 3. Consider the ease of the death-beds of some of the saints. III. OUR DUTY IN THE OF THESE FACTS. 1. Seek eternal life. 2. Look forward to the compensations of another world. (T. H.Leale.)Jacob before Pharaoh I. LIFE AS A . 1. The changes of life often bring us nearer to the changeless God. 2. Bereavements teach us to set our affections on things above. 3. The heavy trials of life often remind of past sin and cause despondency, and yet reveal the wisdom and love of God. II. LIFE AS A . 1. Life is long in anticipation, but short in retrospect. 2. Life is bright in anticipation, and sad in retrospect. 3. Life as a pilgrimage is an incentive to effort (Hebrews 11:13 - 1 Pe 2:11-25). 4. Life as a pilgrimage is an encouragement to endurance. Conclusion: 1. What cause we have for gratitude, trust, hope! 2. To what are you looking forward? 3. What effect has your hope upon your life (1 John 3:3)? 4. Who is your guide? Self, Satan, or God? (A. F. Joscelyne, B. A.)Human life in retrospect I. HUMAN LIFE IS IS . 1. Unsettled. 2. Brief. The shorter perhaps the better. 3. Evil. Because-- (1) Never to be recalled. (2) Memory of moral imperfections more or less distressing. II. IT STANDS IN WITH IT IN . Hope makes life to the young a settled, lengthened, and joyous thing. III. IT THE IDEA OF A BETTER . Underlying this wail of the old patriarch, there was an impression of a life settled, long, and blessed. This impression was the standard by which he measured the ever-changing, brief, and unblessed past. Truly, a belief in a future life is almost necessary to reconcile us to the present. (Homilist.)Man’ s life on earth a pilgrimage I. THAT THE LIFE OF MAN UPON EARTH IS A . II. THAT MAN’ S DAYS IN THIS STATE ARE FEW AND EVIL. III. THE CAUSE OF THIS; AND WHETHER, AND HOW FAR, THE EVIL ADMITS OF A CURE. Inferences: 1. Is this a pilgrimage state? Then why should we be so much attached to or affected with anything here--a country where we are pilgrims? 2. Are our days few? Then let us make haste, for we have a great work to do. 3. Are they evil? Then why are we in love with them? Why unwilling to go where days are evil no more? 4. Has God provided a cure? Then let us take care we do not reject it. (J. Benson.)Life I. LIFE IN ITS GENERAL . 1. It is evil. This may be understood as including two things--sin and affliction. Sin is evil and only evil, and that continually. This is man’ s true misery, and the only way to save man from misery is to save him from sin. Affliction is not misery; it may not have the sting of moral guilt in it, and therefore, although in itself an evil, by God’ s merciful guidance it may become the means of great good to us. 2. This leads us to remark that another feature in man’ s natural life is that it is met by the great redemption of Christ Jesus the Lord. The man who uttered the words of my text spoke also of the Divine Messenger who redeemed him from all evil. 3. Life may become a pilgrimage to heaven. You may travel through the wilderness to Canaan; you may now set out for a city which hath foundations, whose Maker and Builder is God. Will you? II. LIFE AS TO THE PERIOD OF TIME IN WHICH IT FALLS. 1. What a contrast between the time when the patriarch lived and our own! 2. And what is its state? 3. It is a time of great discovery and rapid and well-nigh universal communication. 4. The missionary work of the Church has only been preparatory; soon it will break forth in its proper strength. 5. The Church is being tried as silver is tried; every man’ s work is being tried of what sort it is. 6. There is a yearning in the Church of God for union; this we hail with delight! III. LIFE IS ITS . “ My life.” 1. Consider your life as a gift from God with its consequent responsibilities. 2. Your life as the time of your salvation. 3. But, again, let me remind you that your life is the opportunity for Christian activity. IV. AND, LASTLY, LIFE AS TO ITS BREVITY, AND THE OF ITS . 1. Its shortness. It is not only a vanity, but a short-lived vanity. 2. But think for a moment of its swiftness. Have you ever seen a shadow run along the ground, darkening the places beautified by the beams of the sun, but quickly disappearing? Such is man’ s life; “ for he fleeth as it were a shadow, and continueth not.” A weaver’ s shuttle is very swift in its motion; in a moment it is thrown from one side of the web to the other; yet our days are swifter than a weaver’ s shuttle. “ My days are swifter than a post,” says one; “ they flee away as the eagle that hasteth to the prey” ; the eagle flying, not with his ordinary flight, for that is not sufficient to represent the swiftness of our days, but as when he flies upon his prey, which is with an extraordinary swiftness. (T. E. Thoresby.)Life: its duration, shortness, and uncertainty I. The general life of man was in ancient times, that is, in the first ages of the world, MUCH LONGER THAN AT PRESENT. AS old as Methuselah has passed into a proverb. He lived 969 years. Adam lived 930 years. Noah lived longer than Adam by 20 years. He died at the age of 950. Lamech lived 777 years. But, after the flood, we scarcely read of one who lived up to even 200. And it is thought by some that, when God brought about the flood, He at the same time, by a Divine decree, shortened man’ s life. The three patriarchs, Abraham, Isaac, and Jacob, little surpassed this age; and we know that many of those connected with them sank into their graves at a very much earlier age. II. THE LIFE OF MAN NOW IS NOT ONLY SHORT, BUT . The death that happens, happens frequently in a place when we least expect it. Those who we think are going to die many times earlier, and those who we think have years of life before them drop unexpectedly into the grave. III. THE LIFE OF MAN IS WITH EVIL. “ Few and evil have the days of the years of my life been.” All people have their troubles. To use the expressive language of Scripture, “ Man is born to trouble as the sparks fly upward.” As Christians we are expressly warned to be prepared for trouble. “ In the world,” says our Lord to His then immediate disciples, and doubtless He meant the same truth to be conveyed to us, “ in the world,” says He, “ye shall have tribulation.” And, again, intimating the same truth, He says, “ Behold I send you forth as sheep in the midst of wolves.” But I need not accumulate texts on a truth so evident, and so fully verified by experience. Who is there without trouble? Who has not heavy cares on his mind? Who can, with joyous mind, say that his fond expectations have not been disappointed? (W. Lupton, M. A.)The shortness of life I. IT IS SHORT IN WITH THE LIVES OF THE EARLY MEMBERS OF THE HUMAN FAMILY. II. HUMAN LIFE IS SHORT IN WITH OUR OF ITS . III. HUMAN LIFE IS SHORT IN WITH . IV. HUMAN LIFE IS SHORT IN WITH THE WEIGHTY WHICH ARE AND SETTLED BY IT. V. HUMAN LIFE IS NOT ONLY SHORT, BUT . 1. The shortness of life is a consoling reflection to the Christian. 2. The shortness of life should admonish those who are impenitent immediately to enter on the work of their salvation. (I. Foot, D. D.)Two views of life I. THERE IS A SENSE IN WHICH LIFE MAY BE AS EVIL. 1. It appears so when we consider the disparity between the good it affords and the good we desire. “ The earth hath He given to the children of men,” and it is a goodly inheritance. Its sights and sounds are dear to our hearts; we love it as our first home--the only home we have hitherto known. But, like Jacob and his fathers when they sojourned in the promised land, we seek a better country; this world, with all its beauty, glory, and grandeur, does not satisfy our hearts. Our spiritual instincts make it impossible for us to find here perfect rest; they point us to the future, and are a prophecy of the world that shall be revealed. 2. Life may appear evil when we compare what it is with what in many cases it might be. Men spoil their own lives, and then complain that life is evil; they mar and rend the picture, and murmur because its beauty has disappeared; they run the ship upon the rocks, and weep to find her a wreck; they crush the flower with a rude hand, and are disappointed because it withers. II. But the words of Jacob do not exhaust the subject; IN THE HIGHEST, TRUEST SENSE LIFE IS GOOD AND NOT EVIL. 1. It is the gift of God. He thought it right, and wise, and kind that we should be. Our existence appeared to Him a good and desirable thing; and what is good in His sight is and must be so in reality, for He sees things as they are, and not as they seem. 2. Our life is under His control. Let us then trust His perfect love. Seeing that He is with us in the ship, we will not fear the voyage, stormy though it be. 3. Our present life is connected with an endless future. (T. Jones.)The days of our pilgrimage Pilgrimage is the broad condition of every life-course that passes upward, as well as onward, and has its bourne in God. Pharaoh speaks of years of life, Jacob of pilgrimage. Pharaoh measured existence by days of power and pleasure, by banquets, triumphs, and festivals of the gods. Jacob by the stages where, after stern battle, he had left a lust, a vice, a weakness buried; by the waning of the stars which lit his night of sorrow, and the rosy flush in the east which was already brightening, breaking into the morning of his everlasting day. It is a very wonderful fact that God’ s elect, His friends, in the early dawn of history, were men who lived upon promises, and who possessed absolutely not one clod of the land which God called their own, except the cave where they buried their dead. Very splendid, very wealthy, was their inheritance Genesis 13:14-17). But the cave which they bought of Ephron (Genesis 23:1-20.)was their only possession in the land which yet was all their own. Pilgrimage of the hardest, sternest character was their portion; and the wonder is that they never made a moan over it, and never reproach the justice and fidelity of the Lord. Bravely they accepted their lot as pilgrims; and they blessed the angel who had guided their pilgrimage when their heads were bowed in death. What had they then which was a richer possession than those graves? Well, they had the land; all its beauty and splendour, morning pomp and golden evening mists, moonlight that silvered its ridges, shadows that slept in its hollows, stars that watched its wolds through the dewy night, and the myriad gems that glittered a laughing welcome to the rising day. They had that; it was all their own. They lived with Nature as God’ s children alone can live with her, and were filled with her blessing. Yes! they had the land, as we may all have the land, as no lustful heathen could have the land; and with hearts bursting with joy and thankfulness they praised His name, whose bounty and tenderness had laid all this wealth of beauty and splendour at their feet. Yes! they had the land, and they held it by the tenure of praise. And the things which were seen were prophets to them of the things which were not seen. Through the vestibule they looked into the temple; they had vision of fairer homes, of brighter suns, in the world to which they had the mysterious entrance; where, too, they had seen the white-winged troops of angels gleaming in the celestial sunlight, and whence they had heard the voice of the Invisible King. The pilgrims held in fee two worlds. They had the promise of the life that now is (compare Lot and Abraham), and of the life that is to come. And bravely Jacob bears witness before Pharaoh of his pilgrim life and lot. To Pharaoh earth was the home; men were pilgrims in the shades. Here the sunlight, the sun warmth, the joy of a home; there, behind the veil, the king could see only a rout of shivering, shuddering ghosts. Jacob had his pilgrimage here; his home, his kingdom, in eternity. Some sense of this perhaps flashed on the king as he gazed. It was a strange puzzle to him. Nebuchadnezzar, Herod, Pilate, Felix, were all perplexed by it in their times. These pilgrims, landless, penniless, powerless, were after all heaven’ s priests and kings. But there is something special in the experience which this pilgrim confesses before the king. “ Few and evil have the days of the years of my life been.” A sad and weary old man. Would faithful Abraham or pious Isaac have borne this testimony? The life of the one was nobler, purer, grander, than Jacob’ s; the life of the other more simple and serene. The old age of either would have been fairer and brighter to look upon. Jacob’ s experience, on the other hand, has much to do with the habit of his nature and the sins and follies of his life. It is one of the most profoundly interesting biographies in history; because of the breadth of human experience it covers, the heights and the depths through which this princely pilgrim passed. He had a keen and subtle intellect, easily tempted to display itself in cunning, but with a lordly power in its compass when set on its noblest use. While he had a craving, grasping appetite for riches, and intense power of acquisition, joined with a grand faculty of spiritual insight and constant vision of the realities of the unseen world. A power at once to grope and to soar; now the huckster, now the seer. Two powerful natures struggling within for the mastery; the spirit wresting the victory from the flesh through bitter anguish and wasting pain. This false brother, this crafty steward, this scheming chief, this foolish father, had terrible lessons to learn at the hand of the Angel who was redeeming him from all evil; and it is the glory of the man that he had patience, courage, and faith to learn them, and to bless the Angel who had redeemed him as he bowed on his bed’ s head in death. He was such a pilgrim as most of us may be, with the double nature strongly developed. He might have made a successful venture of this life, as men count success, if God would have let him. But God endowed him with a nature which marred his prosperity, which would be aiming at unseen blessings, far-off fruits of birthright, and everlasting results. It is the battle of the two natures, both so strong and in such high development, which makes the striking interest of the patriarch’ s history. Few and evil were his days compared with his fathers, for his heart was rent by contending passions, his home was torn by hostile factions. The patriarch had won his freedom when he stood before Pharaoh; but the marks of the struggle, the dim eye, the furrowed brow, the sad lip, were on him. (J. B. Brown, B. A.)Disappointment in life A recent writer, who spent some years on the banks of the Nile and on its waters, and who mixed freely with the inhabitants of Egypt, says: “‘ Old Jacob’ s speech to Pharaoh really made me laugh, because it is so exactly like what a Fellah says to a Pacha, ‘ Few and evil have the days of the years of my life been,’ Jacob being a most prosperous man, but it is manners to say all that.” But Eastern manners need scarcely be called in to explain a sentiment which we find repeated by one who is generally esteemed the most self-sufficing of Europeans. “ I have ever been esteemed,” Goethe says, “ one of Fortune’ s chiefest favourites; nor will I complain or find fault with the course my life has taken. Yet, truly, there has been nothing but toil and care; and I may say that, in all my seventy-five years, I have never had a month of genuine comfort. It has been the perpetual rolling of a stone, which I have always had to raise anew.” Jacob’ s life had been almost ceaseless disquiet and disappointment. A man who had fled his country, who had been cheated into a marriage, who had been compelled by his own relative to live like a slave, who was only by flight able to save himself from a perpetual injustice, whose sons made his life bitter--one of them by the foulest outrage a father could suffer, two of them by making him, as he himself said, to stink in the nostrils of the inhabitants of the land he was trying to settle in, and all of them by conspiring to deprive him of the child he most dearly loved--a man who at last, when he seemed to have had experience of every form of human calamity, was compelled by famine to relinquish the land for the sake of which he had endured all and spent all, might surely be forgiven a little plaintiveness in looking back upon his past. The wonder is to find Jacob to the end unbroken, dignified, and clear-seeing, capable and commanding, loving and full of faith. (M. Dods, D. D.)Jacob’ s pilgrimage It was very true of the past of Jacob’ s life that it had been a pilgrimage, for he had been twenty-one years a stranger in the land of Padan-aram, and even after his return to Canaan he had not dwelt continuously in one place. For years, indeed, he had been at Hebron, near the Machpelah cave, where the ashes of his fathers were entombed; but now again he was away from the only spots of earth in Shechem and in Hebron which legally he could call his own. So with literal exactness he could say that his life had been a pilgrimage. But the expression had a forward as well as a backward look. It told that he was seeking a home beyond the grave, that he was desiring the better country, “ even the heavenly,” and that his hopes were anchored there. It indicated that his feelings regarding his fathers were not so distinct and definite indeed, but of the same kind as those of Baxter when he wrote concerning a venerable relative who died at the age of a hundred years: “ She is gone after many of my choicest friends, and I am following even at the door. Had I been to enjoy them only here, it would have been but a short comfort mixed with many troubles which all our failings and sins, and some degree of unsuitableness between the nearest and dearest, cause. But I am going after them, to that blessed society where life and light and love, and therefore harmony, concord, and joy are perfect and everlasting.” Thrice happy they who can look forward to such an end of their pilgrimage! (W. M. Taylor, D. D.)The shortness of life Remember that life at the longest is very short. Therefore, do at once that which you feel you ought to do at all. Yea, do first that which is most important. Seek first the kingdom of God and His righteousness. Young man, do not leave it to a future day, but do it now, that all your life may be one of usefulness and enjoyment. Men of middle-age, you have a vivid sense of the rapidity with which your years have gone, but they will go just as rapidly in the future as in the past, and you will be on your death-bed before you know it; therefore, “ what thy hands find to do, do it with thy might.” Men of old-age, you have to make haste, for you have no time to lose. The ancient law said kindly as to the sale of an estate, “ according to the number of the years thou shalt diminish the price” ; the nearer they were to the Jubilee, the cheaper were they to sell their land. So the nearer you come to the end of your days, you ought to hold earthly things more loosely, and prize heavenly things more highly. When your business day is drawing to a close, you hasten to finish your work, and sometimes you do more in the last hour than in all that went before. As your paper becomes more filled you write more closely, to get all in that you want to say. And in the same way, the older you grow, you should become the more earnest in the service of your God in Christ. And if you have not yet begun to serve Him, I beseech you to begin now! When Napoleon came on the field of Marengo, it was late in the afternoon, and he saw that the battle was really lost. But looking at the western sun, he said, “ There is just time to recover the day! “ and giving out his orders with that rapid energy for which, combined with quick perception of what an emergency needed, he was so remarkable, he turned a defeat into a victory. So your sun is nearing its setting, but there is time, in the present opportunity, to “ recover the day.” Avail yourself of it, therefore, at once, lest your life should end in utter blank, eternal failure. (W. M. Taylor, D. D.)A backward look A backward look is very different from a forward look in life. A quarter of a century, or a half-century, would seem a long way ahead to a young person; but how short it seems when it is remembered by those who have passed it! And our estimates of value vary as much as our estimates of time, in looking forward or backward. It is not those things which we thought most of while we were striving for them, that seem of highest worth when we have them, or when we remember how they missed us. Among the memories of Jacob, his pleasantest, we may be sure, were not his cheating Esau, or his deceiving his father, or his getting the advantage of Laban. Nor was it saddest to him to remember his disappointment in the loss of Joseph. There can be no doubt that the one-tenth which Jacob gave to the Lord was more of a treasure to him in memory than the nine-tenths he held on to; and that his being lamed at Penuel was a pleasanter recollection than his standing up so firmly to lie to Isaac at Beer-sheba. The days of the years of our lives will seem few enough at the best when we come to their close. Whether they are then to seem evil, or not, will depend on the use we now make of them. No day spent in the Lord’ s service, no self-denial or generous act for others, will ever be counted evil in its memory. Now is the time to make ready for a pleasant old age--if our lives should be long spared. (H. C. Trumbull.)Jacob’ s confession We have a comment upon this answer, in Hebrews 11:13-14, where it is called a “ confession,” and its implication is insisted on: “ They that say such things declare plainly that they seek a country.” We may see in it a charming example of spirituality, and how such a state of mind will find a way of introducing religion, even in answer to the most simple and common questions. We go into the company of a great man, and come away without once thinking of introducing religion: nay, it would seem to us almost rude to attempt it. But wherefore? Because of our want of spiritual-mindedness. If our spirits were imbued with a sense of Divine things, we should think of the most common concerns of life in a religious way; and so thinking of them, it would be natural to speak of them. Jacob, in answer to this simple question, introduces several important truths, and that without any force or awkwardness. He insinuates to Pharaoh that he and his fathers before him were strangers and pilgrims upon the earth--that their portion was not in this world, but in another--that the life of man, though it extended to a hundred and thirty years, was but a few days--that those few days were mixed With evil; all which, if the king properly reflected on it, would lead him to set light by the earthly glory with which he was loaded, and to seek a crown which fadeth not away. (A. Fuller.)Reflections on life When I look back to the earlier and middle periods of my life, and now, in my old age, think how few are left of those who were young with me, I always think of a summer residence at a bathing-place. When you arrive, you make acquaintance and friends of those who have already been there some time, and who leave in a few weeks. The loss is painful. Then you turn to the second generation, with which you live a good while and become most intimate. But this goes also, and leaves us alone with the third, which comes just as we are going away, and with which we have nothing to do. I have been esteemed one of Fortune’ s chiefest favourites; nor will I complain or find fault with the course my life has taken. Yet, truly there has been nothing but toil and care; and I may say that in all my seventy-five years I have never had a month of genuine comfort. It has been the perpetual rolling of a stone, which I have always had to raise anew. (Goethe.)Life a pilgrimage If men have been termed pilgrims and life a journey, then we may add that the Christian pilgrimage far surpasses all others in the following important particulars: in the goodness of the road, in the beauty of the prospects, in the excellence of the company, and in the vast superiority of the accomodation provided for the Christian traveller when he has finished his course. (H. G. Salter.)Theodore Monod said he would like the epitaph on his tombstone to be “ Here Endeth the First Lesson.” (S. Smiles.)The true indication of old age “ Old age,” remarks Bishop Patrick, “ is not to be known by a withered face, but by a mortified spirit; not by the decays of the natural body, but by the weakness of the body of sin; not by the good we have enjoyed, but by the good we have done; and if we be prepared for death, we have lived long enough; if our life be a death, then no death can be untimely to us.” The course of a Christless life The whole course of a man’ s life out of Christ is nothing but a continual trading in vanity, running a circle of toil and labour, and reaping no profit at all. (Archbishop Leighton.)Home after the journey of life Mr Hughes tells a characteristic anecdote of starting one winter’ s night with his friend, Charles Kingsley, to walk down to Chelsea, and of their being caught in a dense fog before they had reached Hyde Park Corner. “ Both of us,” Mr. Hughes adds, “ knew the way well, but we lost it half-a-dozen times, and Kingsley’ s spirit seemed to rise as the fog thickened!” “ Isn’ t this like life?” he said, after one of our blunders; “ a deep yellow fog all round, with a dim light here and there shining through. You grope your way on from one lamp to another, and you go up wrong streets and back again. But you get home at last--there’ s always light enough for that.” (Clerical Library.) Genesis 47:12 And Joseph nourished his father, and his brethren, and all his father’ s household, with bread Types of the Holy Eucharist I. WHO WAS THIS THAT FED HIS IN THE TIME OF DEARTH? Acts 7:11). Joseph, “ separate from his brethren” (Genesis 49:26), “ sold to be a bond servant” (Psalms 105:17), tried, afflicted, and imprisoned, so that “ the iron entered into his soul” (Psalms 105:18), was a true type of Jesus our Lord, Who became a “ stranger unto His brethren, an alien unto His mother’ s children” (Psalms 69:8; Psalms 88:7; Psalms 88:18), Who took upon Him the form of a servant” (Philippians 2:7), was afflicted and smitten (Isaiah 53:4-5, and cf. Psalms 88:8). Then, too, as Joseph brought out of prison (Psalms 105:19-20). set over all the land of Egypt (Genesis 41:41; Genesis 41:43; Psalms 105:21), saluted as Zaphnath-pasneah (Genesis 41:45), “ the Saviour of the world” (Neals), sustained the life of all nations by miraculous supplies of bread (Genesis 41:57): even so Jesus our Lord, the true Joseph, “ taken from prison and from judgment” (Isaiah 53:8), entrusted with all power (Mt Ephesians 1:20-23), “ exalted to the right hand of God to be a Prince and a Saviour” (Acts 5:31), now feeds countless thousands throughout all the world, with Himself, the Living Bread, in the Holy Eucharist. II. WHOM DID JOSEPH FEED? 1. All countries--for “ all countries came into Egypt to Joseph for to buy corn: because that the famine was so sore in all lands” (Genesis 41:57). So in one sense our True Joseph “ giveth food to all flesh” (Psalms 136:25), and “ openeth His hand, and filleth all things living with plenteousness” (Psalms 145:16; Psalms 104:27; Psalms 28:1-9). 2. Joseph fed his people, the Egyptians, for “ when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith unto you, do . . . And Joseph opened all the storehouses, and sold unto the Egyptians” Genesis 41:55-56). “ And when money failed . . . all the Egyptians came unto Joseph, and said, Give us bread . . . And Joseph gave them bread” Genesis 47:15; Genesis 47:17). So now Jesus our Lord, the True Joseph, prepares a table in the wilderness of this world, at which He feeds His people, not with common food, but with spiritual good things, help, benedictions, knowledge, grace, “ to deliver their soul from death and to feed them in the time of dearth” (Psalms 33:18), so that they may eat and crave for that still greater food, the Holy Eucharist, of which He spake (Psalms 81:11), “ open thy mouth,” &c. 3. But Joseph specially cared for his brethren--his kinsfolk according to the flesh--for he brought them into his house and feasted them Genesis 43:17; Genesis 43:34), he gave them provision for the way (Genesis 42:25). So now our own Joseph, Jesus our Lord, hath special care for His elect (Wis 3:9), the saints of the Most High whom He is not ashamed to call His brethren (Hebrews 2:11), He brings them into His house, He makes them to sit down to meat, at His table in His kingdom, He comes forth and serves them, saying, “ Come, eat of My bread and drink of the wine that I have mingled” (Proverbs 9:5), “ for My flesh is meat indeed and My blood is drink indeed” (John 6:55). Thus do the poor eat andare satisfied. They are full, yet hungry still. III. WHEN DID JOSEPH FEED THEM? 1. “ When the dearth was in all lands,” “ and the famine was over all the face of the earth,” and was “ sore in all lands” (Genesis 41:54; Genesis 41:56-57), “ and there was no bread in all the land: for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine” Genesis 47:13), then “ Joseph nourished his father and his brethren and all his father’ s household, with bread.” So now, “ in the time of dearth,” when there is a sore and grievous famine in the weary land of this world and multitudes are perishing with hunger, because they cannot satisfy the cravings of their immortal spirit with the husks that the swine do eat Luke 15:16), our True Joseph feedeth the hungry, satisfieth the fainting soul with Himself, the bread of God, and saith to every soul that is hungering and thirsting after righteousness (Matthew 5:6), “ Open thy mouth wide, and I will fill it” (Psalms 81:11.) 2. After he had “ made himself strange unto them” (Genesis 42:7-8), he nourishes them with bread. So now Jesus our Lord appears “ in another form,” and makes Himself strange as it were unto us by veiling His beauty and His brightness under the veils of bread and wine, as it is written, “ Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour” Isaiah 45:15). 3. When his brethren had repented of their wickedness and fault, and were sorry for their sin--for they said, “ We are verily guilty concerning our brother.” So now it is when we have confessed our wickedness, and are sorry for our sins (Psalms 38:18; Psalms 51:3), when we have examined ourselves (1 Corinthians 11:28; 1 Corinthians 11:31-32), when we “ do truly and earnestly repent us of our sins . . . and have made our humble confession to Almighty God, meekly kneeling upon our knees” ; then is it that our dear Lord vouchsafes to feed and nourish us with that True Wine that maketh glad the heart of man, and that True Bread that strengtheneth man’ s heart, in the Holy Communion. IV. WHERE DID JOSEPH NOURISH HIS WITH BREAD? 1. He fed and feasted them in his house, at his princely table, albeit sitting apart from them (Genesis 43:16-17; Genesis 43:32); whereas the Greater One than Joseph, even Jesus our King, receiveth sinners and eateth with them Luke 15:2) at His own royal table of Sacred Communion (Luke 22:30), in His house the Church (1 Timothy 3:15; Hebrews 3:6). 2. Also Joseph gave his brethren provision for the way (Genesis 42:25; Genesis 45:21): so our Blessed Lord invites us to draw nigh unto the altar of God, and “ strengthen ourselves with the Bread of Life” now, whilst we are in the way, saying, “ Arise and eat” of My Flesh and drink of My Blood, “ because the journey is too great for thee” (1 Kings 19:7). 3. He fed and nourished them in Goshen (Genesis 46:28; Genesis 47:1; Genesis 47:4; Genesis 47:27; Genesis 50:8; Genesis 50:22); so it is in the true Goshen that Jesus our King Eternal feeds His brethren at the marriage Supper of the Lamb (Revelation 19:1-21.), and reveals Himself to them face to face. V. How DID JOSEPH NOURISH HIS ? 1. He fed his brethren at no expense to themselves--for “ Joseph commanded to fill their sacks with corn, and to restore every man’ s money into his sack, and to give them provision for the way; and thus did he unto Genesis 42:25, and cf Genesis 43:12; Genesis 43:21-24; Genesis 45:20-24; Genesis 47:11-12; Genesis 47:27; Genesis 50:21 not once nor twice. So Jesus our Saviour feeds us with His own most Blessed Body and Blood, and satisfies our mouth with good things, “ without money and without price” (Isaiah 55:1-2), again and yetagain throughout our earthly pilgrimage. 2. He nourished them with corn (Genesis 42:19; Genesis 50:25), and wine Genesis 43:34), and bread (Genesis 47:12), and so “ saved their lives by a great deliverance” ; and yet the food which Joseph provided was perishable in its nature, and they who partook of it died at their appointed time. Whereas our True Joseph--Who is the Corn of Wheat (John 12:24), the Wine that cheereth God and man (Judges 9:13), and theBread of God which cometh down from heaven, and giveth life unto the John 6:33)--gives us Food which is incorruptible, and is the seed of immortality, seeing that “ This is the Bread which cometh down from heaven that a man may eat thereof, and not die,” “ if any man eat of this Bread he shall live for ever.” (W. F. Shaw, B. D.) Genesis 47:13-26 Joseph gathered up all the money that was found in the land of Egypt, and in the Land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh’ s house The morality of Joseph’ s administration The significance of the transaction is obvious; it brought men back to first principles; made them feel, in a very practical way, their absolute dependence on God, and on that one man through whom God was pleased to deal with them. But what are we to think about its morality? Was Joseph right in buying men? The following considerations, are, to my own mind, satisfactory. 1. Joseph was acting under Divine guidance in an extraordinary emergency. It was not his own wisdom that foresaw the plenty and the famine, and which devised the plan he was raised up to carry out. It was God who gave him the message to Pharaoh, and it was God more than Pharaoh who exalted him to absolute power. 2. It is unreasonable to impute mean motives or cruelty to a man whose character, before this time and after it, was so singularly noble and good. 3. The people themselves proposed this arrangement, and they accepted it with gratitude. “ And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh’ s servants.” 4. Left to themselves, where would they have been? Even supposing that every farmer from the cataracts to the seaboard had been as fully persuaded that famine was coming as men generally are that they must soon die, yet greed and the craving for present indulgence would have got the better of their prudence during the years of plenty; and long before the fourth year of continuous famine, Egypt would have become one grave. As it was, Joseph saved their lives, and saved them also from the utter moral ruin into which years of indolent pauperism would have sunk them. “ As for the people, he removed them to cities from one end of the borders of Egypt, even to the other end.” I understand this to mean, not that Joseph transported the population of the Delta to the vicinity of the Cataracts, and vice versa, but that he brought them in from the fields, where they could do nothing, and provided them some form of work in the towns. The fact is recorded to the honour of Joseph. When our own government has had to deal with famine, it has exhausted its ingenuity in making work for the relieved. “ So far, then, is Joseph’ s plan of selling instead of giving the corn to the people, from being a matter of reprehension, that we ought to be astonished at a course of proceeding which anticipated the discoveries of the nineteenth century after Christ, and at the strength of mind which enabled the minister of the Egyptian crown to forego the vulgar popularity which profuse but unreasonable bounty can always secure.” 5. The arrangement, as described by the sacred narrative, was a highly beneficent one. The record is very brief and subordinate, but its meaning becomes sufficiently clear on candid examination. (A. M.Symington, D. D.)Joseph’ s policy vindicated 1. The believer in the divine inspiration of the Scriptures is not bound to vindicate the policy of Joseph in every particular. 2. It would be manifestly unfair to judge Joseph’ s policy by the principles of modern political economy or by those of New Testament enforcement and obligation. We must put him in the environment of his age, and we have no right to expect from him conformity to a standard which was not at that time in existence. 3. The policy itself was approved by those who had the best means of judging of its character, and who, as being directly and immediately concerned, would have felt its hardships if there had been any in the case. But, so far from regarding him as an oppressor, the people hailed him as a benefactor. 4. It must not be forgotten that Egypt is an exceptional country, and that, from the constant dependence of the people on the irrigation of their fields, and the continual changes made in the surface of the country by the annual inundation of the river, in the way of obliterating landmarks, and removing part of the soil from the one side of the Nile to the other, the holding of all the lands by the crown would have special public advantages which could not well be either enjoyed or appreciated by the inhabitants of other territories. In conversation upon this subject the other day with the venerable author of “ The Land and the Book,” I discovered that he was inclined to find the explanation of Joseph’ s settlement with the people for their lands in the unusual character of the country itself; and from what he then said I gathered that he would fully agree with Bishop Browne, when, in the “ Speaker’ s Commentary,” he alleges, “ The peculiar nature of the land, its dependence on the overflow of the Nile, and the unthrifty habits of the cultivators, made it desirable to establish a system of centralization, perhaps to introduce some general principle of irrigation, in modern phraseology, to promote the prosperity of the country by great government works, in preference to leaving all to the uncertainty of individual enterprise. If this were so, then the saying ‘ Thou hast saved our lives’ was no language of Eastern adulation, but the verdict of a grateful people.” 5. For the rest, this policy of Joseph’ s did not create a scarcity for the advantage either of himself or of the monarch, but it provided the means of meeting a scarcity; it did not withhold corn, and so earn the curse of the people, but it frankly brought it out as it was required, and sold it at a price that was mutually agreed upon; it did not insist on everything in the bond, no matter what hardship might be thereby occasioned, for, so far as appears, Joseph not only gave the people seed for their fields, but also gave them back their cattle, which he had meanwhile preserved to them; above all, it neither bought what was not in existence, nor sold what was not in actual possession, and so it had in it nothing which makes it in any respect a parallel case to those speculative combinations among ourselves with which some have sought to classify it. True, it left the government owners of the land, but, as we have seen, that was the most convenient settlement both for the carrying out of systematic works for the prevention of similar national calamities in the future, and for the stoppage of all litigation over matters of boundary; and one-fifth part of the produce, considering the fertility of the soil, was not an exorbitant rental, especially if it included all government imposts of every sort. (W. M. Taylor, D. D.)Joseph’ s conduct This part of Joseph’ s conduct has been thought by some very exceptionable, as tending to reduce a nation to poverty and slavery. I am not sure that it was entirely right, though the parties concerned appear to have cast no reflection upon him. If it were not, it only proves that Joseph, though a good and great man, yet was not perfect. The following remarks, if they do not wholly exculpate him from blame, may at least serve greatly to extenuate the evil of his conduct: (1) He does not appear to have been employed by the country, but by the king only, and that for himself. He did not buy up corn during the plentiful years, at the public expense, but at that of the king, paying the people the full price for their commodities, and as it would seem out of the king’ s private purse. (2) In supplying their wants, it was absolutely necessary to distribute the provisions, not by gift, but by sale; and that, according to what we should call the market price; otherwise the whole would have been consumed in half(the time, and the country have perished. (3) The slavery to which they were reduced was merely that of being tenants to the king, and who accepted of one-fifth of the produce for his rent. Indeed it was scarcely possible for a whole nation to be greatly oppressed, without being driven to redress themselves; and, probably, what they paid in aftertimes as a rent, was much the same thing as we pay in taxes, enabling the king to maintain his state, and support his government, without any other burdens. There is no mention, I believe, in history of this event producing any ill effects upon the country. Finally: Whatever he did, it was not for himself, or his kindred, but for the king, by whom he was employed. The utmost therefore that can be made of it to his disadvantage, does not affect the disinterestedness of his character. (A. Fuller.) Genesis 47:27-28 And Israel dwelt in the land of Egypt, in the country of Goshen The children of Israel in Goshen I. THEIR QUIET OF THE LAND. 1. They had the means and appliances of prosperity, 2. They enjoyed their freedom by a firm and honourable tenure. II. THEIR , (T. H. Leale.) Genesis 47:29-30 Bury me not, I pray thee, in Egypt Lessons - 1. Approaching death should make men put their houses in order, and prepare for the grave. 2. The best of sons are best trusted with the interring of parents. 3. Favour, benevolence, and fidelity dying parents may beg of surviving children. 4. Parents may bind children not to bury them in places inconvenient (Genesis 47:29). 5. The law of nature may appoint burial with fathers, much more the law of faith. 6. The faith of the Patriarchs did work as to the place of burial to appoint it. 7. The testamental word of parents, though hard, yet should be sacred with good sons (Genesis 47:30). 8. Holy worship of God is meet from dying saints, for His gracious disposal to the grave. (G. Hughes, B. D.)Prepared for death Montmorency, constable of France, having been mortally wounded at an engagement, was exhorted by those who stood around him to die like a good Christian, and with the same courage which he had shown in his lifetime. To this he most nobly replied in the following manner:--“ Gentlemen and fellow-soldiers, I thank you all very kindly for your anxious care and concern about me; but the man who has been enabled to endeavour to live well for fourscore years past can never need to seek now how to die well for a quarter of an hour.” (Dictionary of Religious Anecdote.)Ready for death At the time when His Majesty, George the Third, desirous that himself and family should repose in a less public sepulchre than that of Westminster Abbey, had ordered a royal tomb to be constructed at Windsor, Mr. Wyatt, his architect, waited upon him with a detailed report and plan of the building, and of the manner in which “ he proposed to arrange its various recesses.” The king minutely examined the whole, and when finished, Mr. Wyatt, in thanking His Majesty said he had ventured to occupy so much of His Majesty’ s time and attention with these details in order that it might not be necessary to bring so painful a subject again under his notice. To this the good king replied, “ Mr. Wyatt, I request that you will bring the subject before me whenever you please. I shall attend with as much pleasure to the building of a tomb to receive me when I am dead as I would to the decoration of a drawing-room to hold me while living, for, Mr. Wyatt, if it please God that I shall live to be ninety or a hundred years old I am willing to stay; but if it please God to take me this night I am ready to obey the summons.” (Dictionary of Religious Anecdote.)Love of home in death It is almost the universal custom in America, and seems to be growing in favour here, for great men to be buried in the place where they have mostly lived, and among their own kith and kin. Washington lies at Mount Vernon; Lincoln at Springfield; Emerson and Hawthorne under the pines of New England; Irving on the banks of the Hudson; Clay in Kentucky. They are laid to rest not in some central city or great structure, but where they have lived, and where their families and neighbours may accompany them in their long sleep. (One Thousand New Illustrations.)Preparation for death This may suggest to those who have family arrangements to make, that they should not defer the making of them until they come to be in the article of death, but should settle their affairs while yet they are in full health, in the possession of a sound mind, and in calm, unbiassed spirit. If, for example, a will has to be made by a man--and every man, if he have anything to leave, both for his own sake and for the sake of those who are most nearly related to him, should make a will--why should he postpone the making of it until he come to die? It will not bring death any sooner if he should make it at once, and it may prevent many evils if it is made now. Then, if God should greatly prosper him in future years, and should thus alter his circumstances, let him destroy the former will and make another, lest terrible injustice and hardship be done to the survivors by putting them back into a scale of living to which they have not for long been accustomed, and leaving them with a pitiful provision instead of an ample sustenance such as could easily have been provided. I have known cases of great suffering just from this cause. Let every man keep his affairs well in hand, so that those around him shall have to mourn only his departure when he dies, and shall have no cause to blame him for want of thought for his nearest and his dearest relations. If there is anything that you feel you ought to do in the way of settling your affairs, so as to secure peace and comfort among the members of your family when you die, do it at once, for the uncertainty of life is proverbial, and you know not what a day may bring forth. You cannot read the newspapers for a week together without discovering that many unseemly squabbles over the division of property might have been prevented if those who in business were so energetic in the making of money had possessed only the foresight to arrange calmly, and in circumstances in which there could be no ground for the insinuation either of undue influence on the part of ethers, or of incompetence on their own, for its division. If there is anything you feel impelled to say or do before you die, then say or do it now, and the older you are, let the now be only the more emphatic. (W. M. Taylor, D. D.)Jacob’ s request to be buried in Canaan This request was rooted in something deeper than the merely natural desire of a man to have his body laid beside those of his nearest kindred. Under the New Testament dispensation, indeed, we have learned that it makes no matter where our bodies are buried, for by His brief occupancy of the tomb of Joseph the Lord Jesus Christ has consecrated the whole earth as a cemetery for His people; and by His resurrection from the grave He has given us the assurance that they that sleep in Him, wheresoever their resting-places are, shall hear His voice at the last great day, and shall come forth in spiritual and incorruptible forms to meet Him in the skies. The mere locality of our grave, therefore, is of comparatively small importance, whether we are laid away under the arctic snows, like the brave explorers who accompanied the dauntless Franklin, or beneath the shade of tropical shrubs on the rim of the Dark Continent, like those missionary martyrs who by their sepulchres have taken possession of the Machpelah in that new Land of Promise, or in the dark, unfathomed caves of ocean, with the white foam of the waves for our shroud, and the whistling of the winds for our requiem. It is all one to the Christian where his body is laid. And yet even the Christian has the natural desire to be laid beside his kindred; so that in all our cemeteries we have family lots, and in many of our old country homesteads we come yet upon the quiet and secluded enclosure where the ashes of the first settlers and those of their successors lie. But Jacob’ s desire that his body should be laid in Machpelah had a deeper root than nature. The land of Canaan was his by God’ s covenant. He had not yet obtained it. For aught that he could see, he was to die without entering on its possession; but even in his death he would show that he still believed that his children would have its ownership, and therefore he made Joseph swear that he would bury him in the sepulchre of his fathers. Nor was this all. He wanted his sons and his descendants to know that Egypt was not their rest. He desired to fix their minds on Canaan, and to fan in their hearts the desire to return thither when God should open up the way. (W. M. Taylor, D. D.)Buried where born The inclination to return in old age to the place which is endeared by the recollections of infancy is very general. It is mentioned by Goldsmith, with that finished delicacy of description which scarcely admits of improvement, and by Chalien, in some of the most beautiful lines in the French language. It is thus described in some of the practical prose of Chateaubriand: “ After having wandered over the globe, man, by an affecting species of instinct, likes to return and die on the spot which gave him birth, and to sit for a moment, on the border of the grave, under the same tree which overshadowed his cradle.” As John Leyden lay dying in India, whither he had gone to make his fortune, his heart dwelt on its child-memories, and his last words were about the little rural hamlet where he was born.. Genesis 48:1-7 Thy two sons, Ephraim and Manasseh,. . . are mine:-- Jacob’ s adoption of Joseph’ s two sons I. THE WHICH HE CLAIMED FOR THIS ACT. He refers to a leading point in the covenant history. God the Almighty, who is able to perform His Word, had appeared to him, had promised to make him a great nation, and to give his seed the land of Canaan (Genesis 48:3). God had spoken to him, and this is his authority. On this he bases all the family hopes. The mention of God’ s appearance and promise would inspire confidence in Joseph. II. THE PURPOSE HE HAD IN VIEW. 1. To deliver them from the corrupting influences of the world. Though they had an Egyptian mother, and belonged to that nation by birth and circumstances, yet they were not to be suffered to remain Egyptians. Ordinary men would regard them as having brilliant prospects in the world. But it was a far nobler thing that they should espouse the cause of God, and cast in their lot with His people. 2. To give them a recognized place in the covenant family. This would impart a dignity and meaning to their life, and an impulse and an elevation to all their thoughts Godward. 3. To do special honour to Joseph. III. THE SAD WHICH AWOKE. 1. They were selected in the room of Jacob’ s two sons, who had forfeited the blessing. Instead of Reuben and Simeon. They had grievously sinned, and thus lost their inheritance. The portion of Reuben was given to Ephraim; and of Simeon to Manasseh. The grounds of this are given in 1 Chronicles 5:1; see also Genesis 34:1-31; Genesis 49:5-7; Numbers 26:28-37; 1 Chronicles 7:14-29. 2. They reminded him of one whom he had loved and lost (Genesis 37:7). (T. H.Leale.)Jacob adopts Joseph’ s sons I. THE OLD MAN’ S . The pain and sorrow of dying mitigated by the presence and kind offices of dear friends. The joy of Jacob when it is told him that Joseph is coming. He strengthened himself, and sat up. Good news infuse new life. How strong in death are those who feel that Christ, the Great Deliverer, is near. II. THE OLD MAN’ S MEMORY. In youth hope is strong, in old age, memory. The memory of the aged recalls distant things. The recent are apt to be forgotten. Before the old man’ s mind memory rolls out the picture of his journey from Padan. Happy shall we be if, among our memories of the past, we can recall an early attachment of truth, &c., especially to Jesus. The past never dies. Memory carries the present forward into the future. III. THE OLD MAN’ S . 1. Valuable. The blessing of a good old man not to be slighted. The blessing of such a man as Jacob most precious. It involved the transmission of covenant mercies. Jacob’ s relation to the people of God, federal and representative. 2. Discriminating. He distinguished between the elder and younger son. By supernatural illumination he specially indicated the supremacy of the younger. 3. Prophetic. He not only foretold the pre-eminence of Ephraim, but predicted their admitted greatness by all Israel. 4. Practical. He gave, as the covenant owner of the promised land, great material wealth to these adopted children of Joseph. His blessing had the force of law--a last will and testament. The bequest was allowed. 5. Pious. He referred what he did to the will of God. Acknowledged the good hand’ of the Lord his God, and the angel who redeemed him from all evil. Learn: (1) The sickness which is unto death will soon be upon us. (2) The duty of being kind to the sick and afflicted. (3) To guard the treasures of memory. And take care that there shall be among them the memory of forgiven sin. (4) To seek to deserve the blessing of the aged. (5) Above all to seek early the blessing and favour of God. (J. C. Gray.)Manasseh and Ephraim We have in this chapter a further illustration of the truth, which runs throughout Scripture, of the first-born being set aside and the younger being chosen. So bent are we upon expecting God to move in our own circle, and according to our ideas of things, that it is hard to dislodge it from the mind. It is well that this law should be reversed, to show us that “ God’ s thoughts are not our thoughts, nor His ways our ways,” and lest we should imagine that grace must always wait upon nature. It is a truth with which we are presented in every phase of our history, that God is constantly reversing our order of things. These crossed hands of blessing meet us everywhere. Like Joseph here, we have some favourite plan or scheme, and we are always expecting God will bless it. He suddenly crosses all our plans and puts before us not only what we had never thought of, but perhaps something we had despised. Or we had prayed for some favourite son on whom we had set very high expectations, when we find God crossing our plans, and blessing another whose talents or abilities we had looked down upon. Like Joseph we are constantly thrusting forward some Manasseh to bless, and God is continually crossing us by taking up some Ephraim and blessing him. Like Joseph, too, we are “ displeased” when things do not turn out as we expected them, but in some very opposite way, and we rush to set God right by taking up some other course of our own. Sometimes we never can understand the meaning of these crossings in life. They baffle us, and we begin to think God is neither hearing our prayers nor caring for us. We are constantly saying as Joseph, “ Not so, my father; for this is the first-born: put thy right hand on his head.” “ Not this course, not this plan, not this way, not this place” --such are some of the thoughts which possess us, and which we are constantly thrusting before God. It needs a lifetime’ s discipline sometimes to make men see that “ God’ s ways are not our ways, nor His thoughts our thoughts.” The soul has to be constantly emptied from vessel to vessel, to be bruised and broken, before it can learn it. Mark, in the next place, the character of the blessing: “ And he blessed Joseph and said, God,” &c. Here we have distinctly the Triune blessing brought before us--the grand source from which all blessings flow. The first clause is that of the Father; the second that of the Holy Spirit; the third that of the Son. God in His threefold Person and office as the Almighty Father, the Supplier of all grace to the soul, and the Redeemer from all evil. From such a source we are warranted in expecting large blessings, even that Ephraim’ s seed should become “ a multitude of nations,” or, as the word means, “ the fulness of nations.” And where and when is this blessing to be fulfilled? It will be fulfilled in Israel’ s own land, when the Lord shall return from heaven the second time as “ the King of the Jews,” to reign over them. And so God declares, through Jacob: “ Behold, I will make thee fruitful and multiply thee, and I will make of thee a multitude of people, and will give this land to thy seed after thee for an everlasting possession.” Mark the words, “ this land” ; and “ for an everlasting possession.” Jerusalem belongs to the Jews. The Turk may hold it temporarily, or any other power, but they are usurpers. Jerusalem belongs to the Jews. God gave it them. It is, and is shall be, theirs “ for ever.” (F. Whitfield, M. A.) Genesis 48:8-14 Israel beheld Joseph’ s sons Lessons 1. Prudence in good men may divert nature from the remembrance of sad events. About Rachel. 2. Weak nature may see in part that which it doth not discern. So Jacob. 3. Reason suggests inquiry to know what sight doth not discern (Genesis 48:8). 4. Sons in strength should help the weakness of aged parents. So Joseph to his father. 5. It concerns fathers to own their children especially in order to a blessing. So Joseph his. 6. Godly parents account their children God’ s gift unto them. So Joseph. 7. It is a mercy remarkable to have children for blessing in a strange place. 8. Gracious fathers desire their children’ s children to bless them (Genesis 48:9). 9. Old age makes the saints subject to the same infirmities as other men. So to Jacob. 10. Dimness of sight is a usual symptom of old age. 11. Weakness in sight makes mistakes that need direction in the holiest men. 12. Good fathers yield to the desires of bringing children to them that can bless them. 13. Kisses and embracings are not unseemly from holy ancestors to their seed’ s seed in order to blessing (Genesis 48:10). 14. It is meet for the holy ancestors to acquaint the sons of God’ s dealings, with them. 15. Hopelessness of mercy with good souls makes them remember it more sweetly. 16. God’ s mercies sometimes over-reach hope and expectation of His people. 17. Saints delight to show their over-abounding mercies to His praise (Genesis 48:11). 18. Suitable motions to dispose for a ministerial blessing is but meet. 19. Filial obeisance in honour of parents is a just duty in expectation of a blessing (Genesis 48:12). 20. There are right-hand and left-hand blessings, which God giveth by His ministers, greater and less. 21. Good men may aim one to the right, and another to the left.hand blessing, whom God changeth. 22. It is needful to come near So the ministers of blessing if men desire to have it (Genesis 48:13). (G. Hughes, B. D.) Genesis 48:15-16 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads, &cJacob’ s deathbed When St. Paul wished to select from the history of Jacob an instance of faith, he took the scene described in the text, when Joseph brings his two sons to the deathbed of his father. The text is therefore to be considered as one in which faith was signally exhibited. I. Jacob seems to make it his object, and to represent it as a privilege, that he should take the lads out of the family of Joseph, though that family was then one of the noblest in Egypt, and transplant them into his own, though it had no outward distinction but what is derived from its connection with the other. Faith gave him this consciousness of superiority; he knew that his posterity were to constitute a peculiar people, from which would at length arise the Redeemer. He felt it far more of an advantage for Ephraim and Manasseh to be counted with the tribes than numbered among the princes of Egypt. II. Observe the peculiarity of Jacob’ s language with regard to his preserver, and his decided preference of the younger brother to the elder, in spite of the remonstrances of Joseph. There was faith, and illustrious faith, in both. By the “ Angel who redeemed him from all evil,” he must have meant the Second Person of the Trinity; he shows that he had glimmerings of the finished work of Christ. The preference of the younger son to the elder was typical of the preference of the Gentile Church to the Jewish. Acting on what he felt convinced was the purpose of God, Jacob did violence to his own inclination and that of those whom he most longed to please. III. Jacob’ s worshipping (referred to in Hebrews 11:1-40.) may be taken as proving his faith. What has a dying man to do with worshipping, unless he is a believer in another state? He leans upon the top of his staff as if he would acknowledge the goodness of his heavenly Father, remind himself of the troubles through which he had been brought, and of the Hand which alone had been his guardian and guide. (H. Melvill, B. D.)The last days of Jacob I. WE SEE HERE THE BEAUTY OF FILIAL PIETY. Jacob was only a shepherd, and Joseph was an exalted and powerful statesman. Had there been a trace of meanness and pride and self-seeking in the son, he might easily have waited till the patriarch was dead before doing him honour. Death often compels a child to respect a neglected parent. But Joseph was a great man, so great that the distinction of station had no influence upon his mind. Like many other great men, his personal attachments were intense, and his loyalty to his family was deep and unchanged. Besides this, his father was the heir of the covenant whose mercies would enrich him more than all Egypt’ s lands, and he could not alienate himself from that future commonwealth of Israel to which his faith pointed. This journey of Joseph to his father shows the man, and the man of God. He felt that the less was to be blessed of the greater. II. WE ARE IS JACOB’ S OWN VIEW OF HIS LIFE. When Israel strengthened himself for this last interview, and there came to him a flash of his old prowess and undaunted vigour, his memory was aroused, and the past in its great features lay spread out before him. The dark parts of his life seemed to remind him of Divine mercies, and from the summit he had gained appeared to him only as the shadows of summer clouds on distant hills. III. THE WAS A SOLEMN ACT OF , FAITH, AND WORSHIP. IV. SEE HERE THE DIVINE , Oldest son, the most promising child, does not always, perhaps not usually, share the largest part of the joys and honours of life. Parental hopes are often thwarted, and we desire in vain to change the manifest development of character and circumstance. In the history of nations, outside Israel, we witness the same phenomenon, and wonder why the race is not to the swift nor the battle to the strong; why smaller states eclipse greater ones, and why heroes and leaders spring from such unexpected quarters. All is of God. In the workings of redemption around us every day we meet the same fact. One is taken and another left. Nor can we read the reasons. (E. N. Packard.)The blessing of Ephraim and Manasseh I. ITS NATURE AND . 1. They were blessed in the person of Joseph. He is blessed in his sons (verses 15, 20). The principle is recognized of blessing mankind in the name and for the sake of another. 2. With the covenant blessing. Not with that of the gods of Egypt, though he had cause to be grateful to that nation. He would have his children to know the true fount of blessedness. He invoked the blessing of the God of his fathers (verse 15). The assurance that others have shared the gifts of grace with us is a support to our faith. We of the Church belong to a holy nation, which has a great and venerable past. 3. With the blessing of which he himself had experience. “ The God which fed me all my life long until this day” (verse 15). He felt that God had tended and cared for him like a shepherd. 4. With a different blessing for each. He bestows the larger blessing upon the younger (verse 19). II. ITS OUTWARD FORM. It was conveyed by the imposition of hands (verse 14). The blessing was not merely a wish or a hope, but a reality, This laying on of hands was the outward means or symbol of its conveyance. Outward forms impress, they steady the mind, and assist contemplation. The blessing was as real as the outward act which accompanied it, the reality of nature leading on to the reality of grace. III. ITS WARRANT. 1. The covenant position in which God had placed him. He stood with his fathers, Abraham and Isaac, in the same covenant relation with God (verses 15, 16). 2. The act was Divinely directed. Old Jacob crossed his hands, and thus in bestowing the blessing reversed the order of nature (verses 14, 17). He refused to be corrected by Joseph, for though his sight was dim, his spiritual eye discerned the will of God. He guided his hands “ wittingly,” with full knowledge of the decree of the Most High. God, who distributes His gifts as He will, prefers the younger to the elder. Nature and grace often take cross directions. (T. H. Leale.)Jacob’ s prayer for the sons of Joseph I. THE . “ The Angel,” &c. 1. The title of this glorious personage. 2. His achievements. II. THE PRAYER . 1. What is sought? “ Bless.” (1) Knowledge and wisdom. (2) Genuine religion. (3) That God may make them extensively useful. 2. Who should thus pray? (1) Lovers of their species. (2) Patriots. (3) Parents. (4) Sunday-school teachers. (5) Fellow. Christians. All who love Jesus Christ. 3. The manner of presenting this supplication. (1) Under a consciousness of the necessity of the Divine blessing. (2) In strong faith. (3) In connection with our own efforts. (J. Burns, D. D.)The last days of Jacob I. THE HEIRS OF THE --A . 1. The adoption of Joseph’ s two sons to be reckoned among the patriarchs, equal with Jacob’ s own sons, while Joseph personally is left out, was doubt]ass a surprise. (1) Because Joseph’ s personal character would seem to warrant the perpetuity of his own name in tribal pre-eminence. (2) Because this adoption increased the tribes to thirteen. (3) We find, however, that this was a conscious, or unconscious, anticipation of the elimination of the tribe of Levi, by its elevation to priestly honour in place of the first-born. (4) We also find that this adoption was a mark of special honour to Joseph, in having a double inheritance in his sons, and also in having the birthright forfeited by Reuben, on account of his sin (Genesis 48:22; 1 Chronicles 5:1-2). 2. This adoption of Joseph’ s two sons was by Divine direction. II. THE OF THE IS . 1. The “ elevated glow” of the dying patriarch must be regarded as the result of the Divine power that wrought upon him. 2. The spirit and terms of the blessing are very touching and instructive. (1) Gratitude for the care, protection, and guidance of God is here beautifully expressed. (2) The reference to “ the Angel” that redeemed him is a suggestive allusion to “ the quality of Jehovah and His Angel.” 3. The sovereignty of God in the expression of His choice of the younger over the elder must be fully recognized. III. THE ’ S WHEN THE WAS . 1. Physical. 2. Mental. 3. Spiritual. Lessons:-- 1. The sovereignty of God. 2. Divine sovereignty is not exercised in unreasoning arbitrariness, but in perfect harmony with the laws of justice and love. 3. Learn how gloriously a child of God can die. (D. C. Hughes, M. A.)Jacob owning Divine care, and blessing his grandchildren I. To THE TEXT. 1. Here is Jacob’ s recollection and acknowledgment of the Divine goodness and care. He acknowledgeth God, as the God of his pious ancestors, and as his constant preserver and benefactor. II. TO WHAT LESSONS AGED MAY DRAW FROM HENCE. 1. It is their duty to recollect and acknowledge their long experience of God’ s goodness and care. (1) It will promote and cherish your gratitude to God. (2) It will tend to prevent your murmuring under the burdens and infirmities of age. (3) It will promote your continued activity in God’ s service. (4) It will encourage your prayers and your hope. 2. It is the duty of aged and dying Christians to bless and pray for their descendants. (1) It is a becoming expression of your faith and trust in God and regard for your children. (2) It will be likely to make a good impression upon their hearts, and so qualify them for the Divine blessing. (3) It is the way to procure the Divine blessing for them. Concluding reflections: 1. Let children desire and value the prayer and blessing of their aged, dying parents. 2. Let the children of good men labour to secure the blessing for themselves. (J. Often.)The last days There is a splendour peculiar to the meridian sun. There is a majestic and uncontrollable energy, and boldness, with which it spreads light and blessedness on all around. The sun shining in its strength is a grand and exhilarating sight. But there is a still deeper interest attendant on its decline; when the warm and mellow tints of evening soften the dazzling brightness of its ray; and when surrounded, but not obscured by clouds, and rich in a golden radiance, on which the eye lingers with chastened and inexpressible delight, it sinks below the horizon. It is with similar feelings that we regard the faithful servant of God, when he comes towards the close of a long, consistent, and useful life. It is when viewed in this light, that the last hours of the patriarch Jacob become valuable to us. All is resolved into the Divine care. All the vicissitudes of his course, when thus scrutinized, by the accurate discernment of one who from long experience could not be deceived, appear but as evidences to him of the gracious and providential guardianship of his Almighty Friend and Father. 1. He admits without reserve the providential care of God through a long life. “ God Almighty that appeared unto me in the land of Canaan, and blessed me, hath fed me all my life long unto this day.” Many there are whose last year’ s savour of a very different spirit from this. They have set out in life with false and unwarranted expectations of prosperity. They began without God for their friend, and they lived a life of business or of folly. They never cherished any hope, but the hope of extracting happiness from a world which was never calculated to give it. And what has been the result? Year after year has brought its disappointments. 2. There is another essential point of difference between the experience of this venerable Patriarch and yours. Jacob recognizes fully the gracious, as well as the protecting care of his God. In looking back upon his way, he broadly and joyfully admits the truth of God’ s redeeming mercy. This is the great secret of the exalted sublimity of his character, and the serenity of his end. We can recognize then in the creed of Jacob, precisely the same ground of hope as that of which we ourselves now rest. As truly as we see Christians in the full confidence of the faith of the gospel approaching their dying hour, and saying, “ I have fought the good fight, I have kept the faith, henceforth there is laid up for me a crown of righteousness.” “ To me to live is Christ, and to die is gain” ; so truly do we see Jacob in the exercise of the very same faith--a faith in a nameless Saviour. Learn that you can leave no better blessing to your children and your friends, than the mantle of your own piety--a measure of your own Christian hope. The last lesson is encouragement. Be encouraged to seek the Lord early, and to trust him through life. Jacob is one of an innumerable host of instances adducible in proof of the faithfulness of God. “ He will never fail them that trust in Him.” (E. Craig.)Joseph’ s blessing 1. Though Ephraim and Manasseh were each constituted heads of tribes, yet they were blessed in the person of their father Joseph. Here, as elsewhere, God would exemplify the great principle on which He designed to act in blessing mankind in the name and for the sake of another. 2. Jacob, though now among the Egyptians, and kindly treated by them, yet makes no mention of their gods, but holds up to his posterity the living and true God. In proportion as Egypt was kind to the young people, such would be their danger of being seduced; but let them remember the dying words of their venerable ancestor, and know from whence their blessedness cometh. 3. The God whose blessing was bestowed upon them was not only the true God, but the God of their fathers; a God in covenant with the family, who loved them, and was loved and served by them. “ God, before whom my fathers, Abraham and Isaac, did walk.” How sweet and endearing the character; and what a recommendation of these holy patterns to the young people! Nor was He merely the God of Abraham and Isaac, but Jacob himself also could speak well of His name; adding, “ The God who fed me all my life long unto this day!” Sweet and solemn are the recommendations of aged piety. “ Speak reproachfully of Christ,” said the persecutors to Polycarp, when leading him to the stake. “ Eighty six years I have served Him” answered the venerable man, during all which time He never did me an injury; how then can I blaspheme Him who is my King, and my Saviour?” Hearken, oh, young people, to this affecting language! It is a principle dictated by common prudence, “ Thine own friend, and thy father’ s friend, forsake not” : and how much more forcibly does it apply to the God of your fathers! 4. This God is culled “ the Angel who redeemed him from all evil.” Who this was it is not difficult to decide. It was the Angel, no doubt, with whom Jacob wrestled and prevailed, and concerning whom he said, “ I have seen God face to face, and my life is preserved.” 5. The blessing of God under all these endearing characters is invoked upon the lads, their forefathers’ names put upon them, and abundant increase promised to them. Surely it is good to be connected with them that fear God; yet those only who are of faith will ultimately be blessed with their faithful predecessors. (A. Fuller.)A bit of history for old and young 1. Our text tells us that Jacob blessed Joseph, and we perceive that he blessed him through blessing his children; which leads us to the next remark, that no choicer favour could fall upon ourselves than to see our children favoured of the Lord. Joseph is doubly blessed by seeing Ephraim and Manasseh blessed. 2. Those of us who are parents are bound to do our best, that our children may be partakers with us of the Divine inheritance. As Joseph took Ephraim and Manasseh to see their aged grandfather, let us bring our children where blessings may be expected. 3. Furthermore, observe that if we want to bless young people, one of the likeliest means of doing so will be our personal testimony to the goodness of God. Young men and women usually feel great interest in their fathers’ life-story--if it be a worthy one--and what they hear from them of their personal experience of the goodness of God will abide with them. This is one of the best ways in which to bless the lads. The benediction of Jacob was intertwisted with his biography; the blessing which he had himself enjoyed he wished for them, and as he invoked it he helped to secure it by his personal testimony. 4. One thing further: I want you to note, that Jacob, in desiring to bless his grandsons, introduced them to God. He speaks of “ God before whom my fathers did walk: God who blessed me all my life long.” This is the great distinction between man and man: there are two races, he that feareth God, and he that feareth Him not. The religion of this present age, such as it is, has a wrong direction in its course. It seeks after what is called “ the enthusiasm of humanity,” but what we want far more is enthusiasm for God. We shall never go right unless God is first, midst, and last. All this is introduction; so now we must come at once and plunge into the discourse. Jacob’ s testimony, wherewith he blessed the sons of Joseph, has in it four points. I. First HE SPEAKS OF MERCIES; he begins with that” God, before whom my fathers Abraham and Isaac did walk.” As with a pencil he sketches the lives of Abraham and Isaac. 1. They were men who recognized God and worshipped Him, beyond all others of their age. God was to them a real existence; they spake with God, and God spake with them; they were friends of God, and enjoyed familiar acquaintance with Him. 2. They not only recognized God, but they owned Him in daily life. I take the expression, “ God, before whom my fathers Abraham and Isaac did walk,” to mean that He was their God in common life. They not only knelt before God when they prayed, but they walked before Him in everything. This is the kind of life for you and for me; whether we live in a great house or in a poor cottage, if we walk before God we shall lead a happy and a noble life, whether that life be public or obscure. Oh that our young people would firmly believe this! 3. They walked before God; that is they obeyed His commands. His call they heard, His bidding they followed. To them the will of the Lord was paramount: He was law and life to them, for they loved and feared Him. They were prompt to hear the behests of God, and rose up early to fulfil them. They acted as in the immediate presence of the All-seeing. 4. To the full they trusted Him. In this sense they always saw Him. We sometimes talk about tracing Him. We cannot trace Him, except as we trust Him; and because they trusted, they traced Him. 5. They enjoyed the favour of God, for this also is intended by walking before Him. His face was towards them: they sunned themselves in His smile. God’ s love was their true treasure. God was their wealth, their strength, their exceeding joy. I say again, happy sons who have such ancestors! happier still if they follow in their track! So Jacob spoke of Abraham and Isaac, and so can some of us speak of those who went before us. Those of us who can look back upon godly ancestors now in heaven must feel that many ties bind us to follow the same course of life. 6. There is a charm about that which was prized by our fathers. Heirlooms are treasured, and the best heirloom in a family is the knowledge of God. The way of holiness in which your fathers went is a fitting way for you, and it is seemly that you maintain the godly traditions of your house. In the old times they expected sons to follow the secular calling of their fathers; and although that may be regarded as an old-world mistake, yet it is well when sons and daughters receive the same spiritual call as their parents. Grace is not tied to families, but yet the Lord delights to bless to a thousand generations. Very far are we from believing that the new birth is of blood, or of the will of the flesh, or of the will of man. The will of God reigns here supreme, and absolute; but yet there is a sweet fitness in the passing on of holy loyalty from grandsire to father, and from father to son. A godly ancestry casts responsibility upon young people. These Ephraims and Manassehs perceive that their fathers knew the Lord, and the question arises, Why should they not know Him? Oh my beloved young friends, the God of your fathers will be found of you and be your God. The prayers of your fathers have gone before you; let them be followed by your own. A godly ancestry should invest a man’ s case with great hopefulness. May he not argue, “ If God blessed my ancestors, why should He not bless me?” II. Now he comes to deal with MERCIES. The old man’ s voice faltered as he said, “ The God which fed me all my life long.” The translation would be better if it ran, “ The God which shepherded me all my life long.” 1. He spoke of the Lord as his shepherd. Jacob had been a shepherd, and therefore he knew what shepherding included: the figure is full of meaning. There had been a good deal of Jacob about Jacob, and he had tried to shepherd himself. Poor sheep that he was, while under his own guidance he had been caught in many thorns, and had wandered in many wildernesses. Because he would be so much a shepherd to himself, he had been hard put to it. But over all, despite his wilfulness, the shepherding of the covenant God had been exercised towards him, and he acknowledged it. Oh dear saints of God, you to whom years are being multiplied, give praise to your God for having been your shepherd. Bear your witness to the shepherding of God, for this may lead others to become the sheep of His pasture. 2. This shepherding had been perfect. Our version rightly says that the Lord had fed Jacob all his life long. Take that sense of it, and you who have a daily struggle for subsistence will see much beauty in it. Mercies are all the sweeter when seen to come from the hand of God. But besides being fed Jacob had been led, even as sheep are guided by the shepherd who goes before them. His journeys, for that period, had been unusually long, perilous, and frequent. He had fled from home to Padanaram; after long years he had come back again to Canaan, and had met his brother Esau; and after that, in his old age, he had journeyed into Egypt. To go to California or New Zealand in these times is nothing at all compared to those journeys in Jacob’ s day. But he says, “ God has shepherded me all my life long” ; and he means that the great changes of his life had been wisely ordered. Life ends in blighted hope if you have not hope in God. But with God you are as a sheep with a shepherd--cared for, guided, guarded, fed, and led, and your end shall be peace without end. III. Thirdly, bear with me while I follow Jacob in his word upon MERCIES. “ The Angel which redeemed me from all evil.” There was to Joseph a mysterious Personage who was God, and yet the Angel or messenger of God. He puts this Angel in apposition with the Elohim: for this Angel was God. Yet was He his Redeemer. Brothers and sisters, let us also tell of the redeeming mercies of the Lord Jesus towards us. You remember, too, when that pinch came in business, so that you could not see how to provide things honest in the sight of all men; then Jesus revealed His love and bade you think of the lilies and the ravens, which neither spin nor sow, and yet are clothed majestically and fare sumptuously. Many a time has the Lord delivered you because He delighted in you. IV. Jacob has spoken of ancestral mercies, personal mercies and redeeming mercies, and now he deals with FUTURE MERCIES, as he cries “ Bless the lads.” He began with blessing Joseph, and he finishes with blessing his lads. Oh dear friends, if God has blessed you, I know you will want Him to bless others. There is the stream of mercy, deep, broad, and clear; you have drunk of it, and are refreshed, but it is as full as ever. It will flow on, will it not? In closing, I wish to bear a personal testimony by narrating an incident in my own life. I have been preaching in Essex this week, and I took the opportunity to visit the place where my grandfather preached so long, and where I spent my earliest days. Last Wednesday was to me a day in which I walked like a man in a dream. Everybody seemed bound to recall some event or other of my childhood. What a story of Divine love and mercy did it bring before my mind! Among other things, I sat down in a place that must ever be sacred to me. There stood in my grandfather’ s manse garden two arbours made of yew trees, cut into sugar-loaf fashion. Though the old manse has given way to a new one, and the old chapel has gone also, yet the yew trees flourish as aforetime. I sat down in the right hand arbour and bethought me of what had happened there many years ago. When I was a young child staying with my grandfather, there came to preach in the village Mr. Knill, who had been a missionary at St. Petersburg, and a mighty preacher of the gospel. He came to preach for the London Missionary Society, and arrived on the Saturday at the manse. He was a great soul-winner, and he soon spied out the boy. He said to me, “ Where do you sleep? for I want to call you up in the morning.” I showed him my little room. At six o’ clock he called me up, and we went into that arbour. There, in the sweetest way, he told me of the love of Jesus, and of the blessedness of trusting in Him and loving Him in our childhood. With many a story he preached Christ to me, and told me how good God had been to him, and then he prayed that I might know the Lord and serve Him. He knelt down in that arbour and prayed for me with his arms about my neck. He did not seem content unless I kept with him in the interval between the services, and he heard my childish talk with patient love. On Monday morning he did as on the Sabbath, and again on Tuesday. Three times he taught me and prayed with me, and before he had to leave, my grandfather had come back from the place where he had gone to preach, and all the family were gathered to morning prayer. Then, in the presence of them all, Mr. Knill took me on his knee, anal said, “ This child will one day preach the gospel, and he will preach it to great multitudes. I am persuaded that he will preach in the chapel of Rowland Hill, where (I think he said) I am now the minister.” He spoke very solemnly, and called upon all present to witness what he said. Then he gave me sixpence as a reward if I would learn the hymn-- “ God moves in a mysterious way His wonders to perform.” I was made to promise that when I preached in Rowland Hill’ s chapel that hymn should be sung. Think of that as a promise from a child I Would it ever be other than an idle dream? Years flew by. After I had begun for some little time to preach in London, Dr. Alexander Fletcher had to give the annual sermon to children in Surrey Chapel, but as he was taken ill, I was asked in a hurry to preach to the children. “ Yes,” I said, “ I will, if the children will sing ‘ God moves in a mysterious way.’ I have made a promise long ago that so that should be sung.” And so it was; I preached in Rowland Hill’ s chapel, and the hymn was sung. My, emotions on that occasion I cannot describe. Still that was not the chapel which Mr. Knill intended. All unsought by me, the minister at Wotton-under-Edge, which was Mr. Hill’ s summer residence, invited me to preach there. I went on the condition that the congregation should sing, “ God moves in a mysterious way” --which was also done. After that I went to preach for Mr. Richard Knill himself, who was then at Chester. What a meeting we had! Mark this! he was preaching in the theatre! His preaching in a theatre took away from me all fear about preaching in secular buildings, and set me free for the campaigns in Exeter Hall and the Surrey Music Hall. How much this had to do with other theatre services you know. After more than forty years of the Lord’ s loving-kindness, I sat again in that arbour! No doubt it is a mere trifle for outsiders to hear, but to me it was an overwhelming moment. The present minister of Stambourn meeting-house, and the members of his family, including his son and his grandchildren, were in the garden, and I could not help calling them together around that arbour, while I praised the Lord for His goodness. One irresistible impulse was upon me it was to pray God to bless those lads that stood around me. Do you not see how the memory begat the prayer? I wanted them to remember when they grew up my testimony of God’ s goodness to me; and for that same reason I tell it to you young people who are around me this morning. God has blessed me all my life long, and redeemed me from all evil, and I pray that He may be your God. You that have godly parents, I would specially address. I beseech you to follow in their footsteps, that you may one day speak of the Lord as they were able to do in their day. Remember that special promise, “ I love them that love Me; and those that seek Me early shall find Me.” May the Holy Spirit lead you to seek Him this day; and you shall live to praise His name as Jacob did. (C. H. Spurgeon.)Jacob blessing Joseph’ s children I. First of all, THE TO JACOB’ S : he says, “ God, before whom my fathers Abraham and Isaac did walk.” How various must be the thoughts suggested to all our minds by that same expression--“ God, before whom my fathers did walk!” How many of us can say that it was the God of Abraham before whom our fathers did walk? How many must be constrained to say that it was the “ god of this world . . . before whom their fathers did walk!” It is an awful question which we read in the prophet, “ Your fathers, where are they?” How solemnly it recalls the history of our own youth! How solemnly it bids us ask, “ Were those we loved in the flesh in Christ, or were they out of Christ? “ But I stay not to dwell upon that: it is clear that the feelings which were in the mind of the patriarch were those of joy and gratitude; he knew who was “ the God of his fathers” ; he knew that their God was his God. In the expression, therefore, “ God, before whom my fathers did walk,” he doubtless had reference to the sovereign grace of God, which had called Abraham from the midst of an idolatrous nation, to be “ the father of the faithful” --to be he in whose “ seed all the families of the earth should be blessed.” His mind, therefore, was filled with lone to that God who had made Abraham “ to differ,” and who had so mercifully kept Abraham, even to the end. II. But, secondly, let us speak of THE WHICH IS HERE GIVEN OF JACOB’ S when he says, “ the God which fed me all my life long unto this day, the Angel which redeemed me from all evil.” He appears here, I think, to refer to God’ s providential care of him, as well as to the spiritual mercies vouchsafed to him, when he says, “ the God who fed me all my life long.” For he would refer to His support in his early days at home. He would refer also to the manifest way in which God’ s presence was vouchsafed to him at the time he was in the family of Laban; and even perhaps now he was referring also to the mysterious manner in which God had been pleased to allow his son--his beloved son Joseph--to be taken from him for a times when he was constrained to exclaim, “ All these things are against me.” But now, having been taught of God the reason of the Lord’ s dealings; having seen how good was brought out of evil; having perceived that the Lord had sent Joseph before him, so that he might be the instrument in the Lord’ s hand of feeding him in the time of want and famine, he says, “ the God which fed me all my life long unto this day.” But I apprehend that, grateful as the patriarch must have felt for these temporal mercies, his feelings upon this point were very far less intense than they were for those spiritual mercies which God had so graciously vouchsafed to him; for we see him also saying, “ the Angel which redeemed me from all evil, bless the lads.” “ The Angel who redeemed.” And who was this Angel whose blessing he was invoking? Had it not been the Angel of the covenant, the very expression made use of by the patriarch must have been the language of blasphemy; but, instead of that, we know that it was the Angel of the covenant, even the Lord Jesus Christ Himself; and from that we gather what the nature of those spiritual mercies are to which the patriarch more especially alludes: “ The Angel which redeemed me from all evil, bless the lads.” III. But, thirdly, we must remark upon THE WHICH IS INVOKED: the patriarch says, “ bless the lads.” He doubtless desired that there should be daily food provided for them; he doubtless desired that God’ s care should constantly watch over them; but there was something far greater than this he desired for them. He desired the full blessings of God’ s redeeming love, so that he might be able to feel that that Angel which had “ redeemed him from all evil” would also redeem those children which were before him, and that they might have all that comfortable experience which he himself enjoyed. And what could be the groundwork of such anticipations existing in the aged patriarch’ s breast? Think you, he considered that they would merit these blessings at the hands of God, while he disclaimed all merit himself? There were no feelings of this kind in his breast, for he had been taught of God; but he knew what God he had to deal with; he felt that he had to deal with a covenant-keeping God, and he was assured that all those blessings which he besought were covenant mercies in Christ Jesus. (H. M. Villiers, M. A.)Jacob blessing Joseph I. WE ARE TO THE AND THE IMPORT OF JACOB’ S : “ And Jacob blessed Joseph.” But more particularly-- 1. Contemplate the persons before us: Jacob, Joseph, and his two sons. 2. Mark now the place where these persons met. 3. Remember the time when these persons met. It was the time of Jacob’ s death. 4. Observe the import of the solemn action in our text. It is a dying blessing! “ God-bless the lads!” God is the author of every blessing. We are, secondly-- II. To THE WHICH THE CONVEYS. 1. This blessing teaches the nature of true religion. It is “ walking before God.” 2. This blessing teaches the benefits of practical godliness. 3. This blessing teaches the advantages of pious parents. “ The God of my fathers.” The children of pious parents have the advantage of religious instruction. Again: such children have the advantage of fervent and constant prayer for their eternal welfare. Further: such children have the advantage of religious example. Finally: such children, like Jacob’ s sons, may have the advantage of their parents’ dying testimony and last blessing. 4. This blessing teaches the importance of educating the young. (J. Cawood, M. A.)An old man’ s blessing I. A OF . Jacob was, doubtless, divinely guided to make this distinction. The choice he made was inspired by God; and God’ s will was discerned and obeyed. We may learn to avoid pride, envy, and ambition, and to abide by God’ s will and the Divine disposal of events and circumstances (comp. 1 Samuel 2:7; Psalms 75:6-7; 1 Corinthians 12:11). II. A OF (read Genesis 48:15; Genesis 16:1-16, and note the reference to Abraham and Isaac). III. A OF . IV. A UNITY OF . The lots of one and another among God’ s people may differ. But all that is good, and hopeful, and blessed, comes from the One source of blessing--the One God, Guide, Deliverer. Conclusion: Let us ask ourselves these questions: Are we trying to learn from our elders God’ s truth? Are we seeking to live as those who look for God’ s blessing as the best thing? Do we wish to hand down the truth and premises of the Lord to those that come after us (Psalms 78:3-4)? (W. S. Smith, B. D.)And he blessed Joseph In blessing his seed, he blesses himself. In exalting his two sons into the rank and right of his brothers, he bestows upon them the double portion of the first-born. In the terms of the blessing, Jacob first signalizes the threefold function which the Lord discharges in effecting the salvation of a sinner. “ The God, before whom walked my fathers,” is the Author of salvation, the Judge who dispenses justice and mercy, the Father, before whom the adopted and regenerate child walks. From Him salvation comes, to Him the saved returns, to walk before Him and be perfect. “ The God, who fed me from my being unto this day,” is the Creator and Upholder of life, the Quickener and Sanctifier, the potential Agent, who works both to will and to do in the soul. “ The Angel that redeemed me from all evil” is the all-sufficient Friend, who wards off evil by Himself, satisfying the demands of justice and resisting the devices of malice. There is a beautiful propriety of feeling in Jacob ascribing to his fathers the walking before God, while he thankfully acknowledges the grace of the Quickener and Justifier to himself. The Angel is explicitly applied to the Supreme Being in this ministerial function. The God is the emphatic description of the true, living God, as contra-distinguished from all false gods. “ Bless the lads.” The word “ bless” is in the singular number. For Jacob’ s threefold periphrasis is intended to describe the one God, who wills, works, and wards. “ And let my name be put upon them.” Let them be counted among my immediate sons, and let them be related to Abraham and Isaac, as my other sons are. This is the only thing that is special in the blessing. “ Let them grow into a multitude.” The word “ grow” in the original refers to the spawning or extraordinary increase of the finny tribe. The after-history of Ephraim and Manasseh will be found to correspond with this special prediction. (Prof. J. G. Murphy.)The redeeming Angel I wonder if you know who the “ Angel” is? Who do you think is “ the Angel that redeemed him from all evil” ? Do you know what the word “ angel” means? It means a messenger--a good messenger. And the angels in heaven are so called because they carry messages. It is a nice thing to carry messages, if we carry them well. If we carry kind messages, and do it in an accurate way, like Christ, it is being like the angels in heaven--it is being like Jesus Christ. I hope you will be all good messengers. Perhaps you will have a very important message to carry, and you ought to do it well. I have a very important one to carry to-day. Therefore I am an angel, for ministers are angels. But it is not an angel from heaven, it is not a minister, it is not a common man, that is meant here. Jesus Christ is meant--Jesus Christ is the “ Angel.” I want to help you now to understand another word. What is it to be “ redeemed” ? “ Which redeemed me from all evil.” Can you think? Does “ redeemed” mean “ saved me,” “ delivered me” ? Is it the same as if it said, “ The Angel that delivered me from all evil” ? Not quite. That would only be half the meaning. If I were to save you from being drowned, and it was no trouble to me to save you, and if I did not expose my own life, I should not “ redeem” you; but if I did it at great danger, at great pain, or at great loss to myself, then it might be called “ redeeming.” To “ redeem” is to save at great cost to one’ s self; because the word means “ buy” --to buy back. Therefore, if I spend a great deal of money, and become much poorer by it, in order to do you good, then I “ redeem” you. That is the meaning of the word “ redeemed.” Did you ever think what was the value of your soul--how much? When I see something very valuable, I sometimes say, “ How much did it cost?” “ How much did that watch cost?” “ How much did that diamond cost?” How much did your soul cost? Thousands of thousands of pounds? The earth? The world? All the stars? Everything that was ever made? Much more! It cost Jesus Christ, who made everything--the life of Jesus Christ! And how had He “ redeemed” us from sin? A poor heathen, who had become a Christian, wanted to explain how he became a Christian to another heathen who did not know anything about it; and he took a little worm--a poor, little, miserable worm; and he put the worm on a stone; and he put all round the stone where the worm was some straw. He then lighted the straw, and when it was all blazing he ran through the lighted straw, and took up the little worm in his hand when it was wriggling in the fire. The hot fire had scorched and drawn it up. “ This,” he said, “ is just what I was--a poor, miserable worm, with afire all round me; and I should have died, and gone to hell; but Christ ran in, took me up in His arms, and saved me; and here I am, a saved one.” I will tell you a remarkable thing which happened in a town in the West of England. One Sunday a clergyman was to preach a sermon. The people in the town did not know him--he was a stranger there; but he was known to be a very excellent clergyman, and a very clever man. A great many people went to hear him preach; and when the prayers were over, the clergyman went into the pulpit. The congregation noticed that he seemed to feel something very much; for he was silent some time, and could not begin his sermon. He hid his face in his hands, and the congregation thought he was unwell; but he was not. However, before he gave out his text, he told them something like this: “ I want to say something. Fifteen years ago I was in this town, and I was in this church. I was then very young, and I came to hear the sermon. That evening three young men came to this church. They were very wicked young men. You may suppose how wicked, for they came not only to laugh, but they came actually to throw stones at the clergyman. They filled their pockets with stones, and determined they would throw at him. When the sermon began they were sitting together: and when the clergyman had gone on a little way, one said to the other, ‘ Now throw! now throw!’ This is what they said, ‘ Now throw at the stupid old blockhead I now throw! ‘ The second said, ‘ No; wait a little; I want to hear the end of what he is saying now, to see what he makes of it.’ They waited. But presently he said, ‘ Now you can throw: I heard the end of it; there was nothing in it.’ The third said, ‘ No, no; don’ t throw: what he says is very good; don’ t hurt the good old man.’ Then the two others left the church, saying something very wicked; they swore at him, and went away very angry, because he had spoiled their fun in not letting them throw.” The clergyman went on to say: “ The first of those three young men was hanged some years ago for forgery; the second was a poor, miserable man, brought to poverty and rags, miserable in mind, and miserable in body; and the third is now going to preach to you! Listen!” So “ the Angel” “ redeemed” that poor boy (for he was only a boy when he went to throw stones) “ from all evil.” It is not only sin; there are other “ evils.” There are a great many troubles in life, are not there? Have not you a great many troubles? I am sure you have some. It is a great mistake to say to children, “ Oh! you have no troubles.” I think children have quite as many as grown-up people--perhaps more. But people often say to children, “ You have no troubles now; you have them all to come by-and-by.” That is not the case. I believe you have quite as many troubles as we have; but Christ “ redeems” you from all trouble. Now there are two ways Christ can do it. Perhaps Christ will say, “ Trouble shall not come to that boy or girl.” That is one way; but He could do it another way. He could say, “ Yes, trouble shall come; but when it comes, it shall be turned into joy. I will make him so happy in his troubles, that he shall be glad. His sorrow shall be turned into joy.” Which, think you, will be the best: for trouble not to come at all, or, when it comes, to be turned into joy? I will tell you now about God “ redeeming” a little girl in another way. Her name was Alvi, but she was always called Allie. She was three years old; and one day little Allie jumped upon her father’ s knee, and said, “ Pa, when’ s spring?” Her papa stroked her little curly head, and patted her on her cheeks, and she looked up and smiled, and said, “ I fat as butter.” She said again, “ I loves my pa, I does; I loves my pa.” And her papa loved her very much. She said, “ When’ s spring, pa?” The father said, “ Why do you want to know when spring is? Do you want to see the pretty flowers, and hear the birds sing, and play in the sunshine?” She said. “ No, pa; me go to church in spring.” “ Do you wish to go to church, Allie?” “ Very much, pa.” “ Why, Allie?” “ God there, God there!” “ And do you love God, Allie?” “ Oh! so much, papa, so much!” “ Well, my dear,” papa said to little Allie, “ to-morrow is spring; spring will be to-morrow.” And little Allie jumped down from her father’ s knee, saying, “ To-morrow! to-morrow! Allie is so happy! To-morrow! to-morrow! to-morrow!” And she went about the house singing, “ Allie is so happy! To-morrow, to-morrow, to-morrow! Allie so happy!” That night Allie was very tired; she wanted to go to bed an hour before her proper time. During the night she fell into a burning fever, and they sent for a doctor. When he came, he shook his head and said, “ Too late! too late! nothing can be done.” They sent for four doctors, and all said, “ Too late! too late!” And when the morning came, little Allie was dead; she was gone to heaven. Her mamma stood and looked at her, and thought of what she had said the day before--“ To-morrow, to-morrow! Allie so happy to-morrow! “ And she wiped away her tears at the thought. So God “ redeemed” little Allie. (J. Vaughan, M. A.)The dying blessing A few days previous to his death, Dr. Belfrage, of Falkirk, hearing his infant son’ s voice in an adjoining room, desired that he should be brought to him. When the child was lifted into the bed the dying father placed his hands upon his head, and said in the language of Jacob: “ The God before whom my fathers did walk, the God who fed me all my life long to this day, the Angel who redeemed me from all evil, bless the lad.” When the boy was removed he added: “ Remember and tell John Henry of this; tell him of these prayers, and how earnest I was that he might become early acquainted with his father’ s God.” Happy are they who have their parents’ prayers. Genesis 48:21-22 Behold, I die Jacob in the prospect of death We have here a threefold picture. I. OF IN . 1. The strength of faith. 2. The strength of godliness. 3. The strength of peace. II. OF SUCCESS IN FAILURE. III. OF LIFE IN DEATH. (T. H. Leale.)Closing days I. A PERIOD OF PEACE AND . II. A SEASON OF . III. A SUBLIME DEATH-SCENE. (T. S. Dickson, M. A.)Death contemplated I. AN CRISIS. 1. Its nature. 2. Its cause. Result of sin. 3. Its consequences. Everlasting. II. AN . “ Behold.” That word suggests to us suitable preparation. In prospect, then, of that amazing hour we ought-- 1. To review our past lives. 2. To realise our dying hour. 3. To think of our future prospects. (C. Clayton, M. A.)The dying believer I. LET US THE SPIRIT OF THE WORDS OF THE DYING IN TO HIMSELF. “ I die,” as if he had said, I die in peace; I die without reluctance; I have lived long enough; I am satisfied with life; I am willing to depart. What may have been the considerations which induced this state of feeling? 1. He was satisfied with the amount of enjoyment which the God of his life had granted him. 2. The patriarch was satisfied with that duration of life which had been allotted him. 3. The dying patriarch was satisfied with the prospect of a better life which was opening before him. Having thus considered the words of the text, in reference to the views entertained by the patriarch as to himself, let us regard them. II. As OF THE REASONS OF HIS REPOSE IN TO HIS . 1. The manifestations of the Divine mercy to himself, encouraged his hopes as to his surviving relatives. 2. He was persuaded that the paternal benediction he was authorized to pronounce, had an aspect peculiarly favourable to his descendants. 3. The patriarch felt assured that the covenant made with Abraham, and Isaac, and himself, secured the presence and blessing of God to his survivors, even to the remotest age. (H. F. Burder, M. A.)Premonitions of death The first symptom of approaching death with some, is the strong presentiment that they are about to die. Oganan, the mathematician, while in apparent health, rejected pupils from the feeling that he was on the eve of resting from his labours; and he expired soon after, of an apoplectic stroke. Fletcher, the divine, had a dream which shadowed out his impending dissolution, and believing it to be the merciful warning of Heaven, he sent for a sculptor and ordered his tomb. “ Begin your work forthwith,” he said at parting; “ there is no time to lose.” And unless the artist had obeyed the admonition, death would have proved the quicker workman of the two. Mozart wrote his Requiem under the conviction that the monument he was raising to his genius, would, by the power of association, prove a universal monument to his remains. When life was fleeting very fast, he called for the score, and musing over it, said, “ Did I not tell you truly that it was for myself that I composed this death chant.” Another great artist in a different department, convinced that his hand was about to lose its cunning, chose a subject emblematical of the coming event. His friends inquired the nature of his next design; and Hogarth replied, “ The end of all things.” “ In that case,” rejoined one, “ there will be an end of the painter.” What was uttered in jest was answered in earnest, with a solemn look and heavy sigh: “ There will,” he said; “ and the sooner my work is done the better.” He commenced next day, laboured upon it with unremitting diligence, and when he had given it the last touch, seized his pallet, broke it in pieces and said: “ I have finished.” The print was published in March under the title of “ Finis” ; and in October, the curious eyes which saw the manners in the face were closed in the dust. Our ancestors, who, prone to look in the air for causes which were to be found upon the earth, attributed these intimations to various supernatural agencies. John Hunter solved the mystery, if so it can be called, in a single sentence. “ We sometimes,” he says, “ feel within ourselves that we shall not live; for the living powers become weak, and the nerves communicate the intelligence to the brain.” His own case has often been quoted among the marvels of which he offered this rational explanation. He intimated, on leaving home, that if a discussion which awaited him at the hospital took an angry turn, it would prove his death. A colleague gave him the lie; the coarse word verified the prophecy, and he expired almost immediately, in an adjoining room. There was everything to lament in the circumstance, but nothing at which to wonder, except that any person could show such disrespect to the great genius, a single year of whose existence was worth the united lives of his opponents. Hunter, in uttering the prediction, had only to take counsel in his own experience, without the intervention of invisible spirits. He had long laboured under a disease of the heart, and he felt the disorder had reached the point at which any sharp agitation would bring on the crisis. Circumstances, which at another time would excite no attention, are accepted as an omen when health is failing. The order for the Requiem with Mozart, the dream with Fletcher, turned the current of their thoughts to the grave. Foote, prior to his departure for the continent, stood contemplating the picture of a brother author, and exclaimed, his eyes full of tears, “ Poor Weston!” In the same dejected tone he added, after a pause, “ soon others shall say, Poor Foote! “ And to the surprise of his friends, a few days proved the justice of his prognostication. The expectation of the event had a share in producing it, for a slight shock completes the destruction of prostrate energies. The case of Wolsey was singular. The morning before he died, he asked Cavendish the hour, and was answered “ past eight.” “ Eight of the clock!” replied Wolsey, “ that cannot be; eight of the clock, nay, nay, it cannot be eight of the clock, for by eight of the clock shall you lose your master.” The day he miscalculated, the hour came true; on the following morning, as the clock struck eight, his troubled spirit passed from life. Cavendish and the bystanders, thought he must have had a revelation of the time of his death; and from the way in which the fact had taken possession of his mind, we suspect that he relied on astrological prediction, which had the credit of a revelation in his own esteem. Persons in health have died from the expectation of dying. It was common for those who perished by violence to summon their destroyers to appear, within a stated time, before the tribunal of their God; and we have many perfectly attested instances in which, through fear and remorse, the perpetrators withered under the curse, and died. Pestilence does not kill with the rapidity of terror. The profligate abbess of a convent, the Princess Gonzaga of Cleves, and Guise, the profligate Archbishop of Rheims, took it into their heads, for a jest, to visit one of the nuns by night, and exhort her as a person who was visibly dying. While in the performance of this heartless scheme, they whispered to each other, “ She is departing.” She departed in earnest. Her vigour, instead of detecting the trick, sank beneath the alarm; and the profane pair discovered, in the midst of their sport, that they were making merry with a corpse. (T. Walker.)Jacob’ s death bed This is the nearest approach in the Bible to that which is commonly termed a death-bed scene. There is no sadder phrase than that--“ a death bed scene” ; for a man, when he comes to die, has something different to do than mere acting; it is not then his business to show other people how a Christian can die, but prepare himself to meet his God. It is sad also because the dying hour is often unsatisfactory, often far from triumph; in the Book of Ecclesiastes we read, “ How dieth the wise man, as the fool.” For there is stupor, sadness, powerlessness; and spiritual darkness also frequently clouds the last moments of the pious man. This dying hour must however have made an impression on these young men. In death itself there is nothing naturally instructive; but in this death there was simplicity, they saw the sight of an old man gathered ripe unto his fathers, and they would remember in their gaiety and strength what all life at last must come to. Consider too the effect that must have been produced on Joseph. There had been nothing, that we are aware of, with which he had to reproach himself in his conduct to his father; there was therefore no remorse mixed with his sorrow, he was spared the sharpest pang of all. How different must the feeling of the other brethren have been; they would remember that there lay one dying whom they had wronged, one whom they had deceived. (F. W. Robertson, M. A.)The last days of Jacob The history is a simple one, yet with wondrous perspective. Seventeen years did Israel dwell in the land of Egypt, in the country of Goshen, and when he was a hundred and forty and seven years old, the time drew nigh that Israel must die. Who can fight the army of the Years? Those silent soldiers never lose a war. They fire no base cannon, they use no vulgar steel, they strike with invisible but irresistible hands. Noisy force loses something by its very noise. The silent years bury the tumultuous throng. We have all to be taken down. The strongest tower amongst us, heaven-reaching in its altitude, must be taken down--a stone at a time, or shaken with one rude shock to the level ground: man must die. Israel had then but one favour to ask. So it comes to us all. We who have spent a life-time in petitioning for assistance have at the last but one request to make. “ Take me,” said one of England’ s brightest wits in his dying moments, “ to the window that I may feel the morning air.” “ Light, more light,” said another man greater still, expressing some wondrous necessity best left as a mystery. “ Bury me not, I pray thee, in Egypt,” said dying Jacob to his son Joseph, “ but bury me in the buryingplace of my fathers.” What other heaven had the Old Testament man? The graveyard was a kind of comfort to him. He must be buried in a given place marked off and sacredly guarded. He had not lived up into that universal humanity which says--All places are consecrated, and every point is equally near heaven with every other point, if so be God dig the grave and watch it. By-and-by we shall hear another speech in the tone of Divine revelation; by-and-by we shall get rid of these localities, and limitations, and prisons, for the Lion of the tribe of Judah will open up some wider space of thought, and contemplation, and service. With Joseph’ s oath dying Jacob was satisfied. (J. Parker, D. D.)Jacob’ s end The close of Jacob’ s career stands in most pleasing contrast with all the previous scenes of his eventful history. It reminds one of a serene evening, after a tempestuous day: the sun, which during the day had been hidden from view by clouds, mists, and fogs, sets in majesty and brightness, gilding with his beams the western sky and holding out the cheering prospect of a bright to-morrow. Thus is it with our aged patriarch. The supplanting, the bargain-making, the cunning, the management, the shifting, the shuffling, the unbelieving selfish fears--all those dark clouds of nature and of earth seem to have passed away, and he comes forth, in all the calm elevation of faith, to bestow blessings, and impart dignities, in that holy skilfulness, which communion with God can alone impart. Though nature’ s eyes are dim, faith’ s vision is sharp. He is not to be deceived as to the relative positions assigned to Ephraim and Manasseh, in the counsels of God. He has not, like his father Isaac, in chapter 27., to “ tremble very exceedingly,” in view of an almost fatal mistake. Quite the reverse. His intelligent reply to his less instructed son is, “ I know it, my son, I know it.” The power of sense has not, as in Isaac’ s case, dimmed his spiritual vision. He has been taught, in the school of experience, the importance of keeping close to the Divine purpose, and nature’ s influence cannot move him from thence. In Genesis 48:11, we have a very beautiful example of the mode in which our God ever rises above all our thoughts, and proves Himself better than all our fears. “ And Israel said unto Joseph, I had not thought to see thy face; and, lo, God hath showed me also thy seed.” To nature’ s view, Joseph was dead; whereas in God’ s view he was alive, and seated in the highest place of authority, next the throne. “ Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love 1 Corinthians 2:9). Would that our souls could rise higher in their apprehension of God and His ways. (C. H. M.)Jacob and Israel It is interesting to notice the way in which the titles “ Jacob” and “ Israel” are introduced in the close of the Book of Genesis; as, for example, “ One told Jacob, and said, Behold thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.” Then, it is immediately added, “ And Jacob said unto Joseph, God Almighty appeared unto me at Luz.” Now, we know, there is nothing in Scripture without its specific meaning, and hence this interchange of names contains some instruction. In general, it may be remarked, that “ Jacob” sets forth the depth to which God has descended; “ Israel,” the height to which Jacob was raised. (C. H. M.)Men die but God remains When John Owen was dying, he said, “ I am leaving the ship of the Church in a storm; but whilst the Great Pilot is in it, the loss of a poor under-rower will be inconsiderable.” And when a young man whose heart was in the foreign mission work, had to die, he said, “ God can evangelize the world without me.” So when we may lose earthly friends, comforters, guides, and helpers, we may and ought ever to fall back on our all-sufficient and ever-present God and Heavenly Father. All the lamps in a house or in a town may be extinguished when the sun rises; all the pumps may also be demolished or taken away, whilst there is a reservoir ever full, from which every one may have an abundant supply of the best water. So we need not be dismayed when we lose any or all earthly friends and advantages, so long as we have God left. They who have God for their Father, and Friend, and Portion, have all things in Him. He is the best Teacher, Guide, Protector, and Provider. But sometimes God has to deprive us of our earthly friends and possessions in order to lead us to trust Him as we ought. The folly of anxiety about death What if the leaves were to fall a-weeping, and say, “ It will be so painful for us to be pulled from our stalks when autumn comes?” Foolish fear! summer goes, and autumn succeeds. The glory of death is upon the leaves; and the gentle breeze that blows takes them softly and silently from the bough, and they float slowly down like fiery sparks upon the moss. It is hard to die when the time is not ripe. When it is, it will be easy, we need not die while we are living. (H. W.Beecher.)Death, a ferry-boat Death to God’ s people is but a ferry-boat. Every day and every hour the boat pushes off with some of the saints, and returns for more. Waiting for death The Christian, at his death, should not be like the child, who is forced by the rod to quit his play, but like one who is wearied of it and willing to go to bed. Neither ought he to be like the mariner, whose vessel is drifted by the violence of the tempest from the shore, tossed to and fro upon the ocean, and at last suffers wreck and destruction; but like one who is ready for the voyage, and, the moment the wind is favourable, cheerfully weighs anchor, and, full of hope and joy, launches forth into the deep. (Gotthold.)Peace in death The ship has set sail, and kept on her course many days and nights, with no other incidents than those that are common to all. Suddenly land appears; but what the character the coast may be, the voyagers cannot discern through the tumult. The first effect of a near approach to land is a very great commotion in the waters. It is one of the coral islands of the South Pacific, encircled by a ring of fearful breakers at some little distance from the shore. Forward the ship must go; the waves are higher and angrier than any they have seen in the open sea. Presently through them, partly over them, they are borne at a bound; strained, giddy, and almost senseless, they find themselves within that sentinel ridge of crested waves that guard the shore; and the portion of sea that still lies before them is calm and clear like glass. It seems a lake of paradise, and not an earthly thing at all. It is inexpressibly sweet to lie on its bosom after the long voyage and the barren ridge. All the heavens are mirrored in the waters; and along its edge lies a flowery land. Across the belt of sea the ship glides gently, and gently touches soon that lovely shore. So many a Christian has been thrown into a great tumult when the shore of eternity suddenly appeared before him. A great fear tossed and sickened him for some days; but, when that barrier was passed, he experienced a peace deeper, stiller, sweeter, than any he ever knew before. A little space of life’ s voyage remained after the fear of death had sunk into a calm, and before the immortal felt the solace of eternal rest. (W. Arnot.). Genesis 49:1-2 Gather yourselves together, that I may tell you that which shall befall you in the last days Jacob as a prophet of the Lord; In this dying speech of Jacob to his sons we have the characteristics of true prophecy. I. THE NATURE OF ITS . II. THE NATURE OF THE STYLE . It is vague and mysterious; there are no accurate and minute details, but all is given in shadowy outline; and this forbids us to suppose that it was written in after-ages in order to fit into history. III. THE OF FOR THESE UPON NATURAL . Jacob was now a weak and aged man; the last sickness was upon him. And yet he speaks in this sublime style, the proper vehicle of exalted thought and feeling. Inspiration is the only solution. That which reveals so much of God’ s thoughts and ways must be from God. IV. THE STAGE OF WHICH IT , The prophecy of Messiah now becomes clearer. First, it is “ the seed,” in general terms; then “ thy seed,” Abraham’ s. Now, the very tribe out of which the Messiah is to spring is announced. We have here the full bloom of patriarchal prophecy. The language rises to that poetic form which is peculiar to the Messianic predictions. The blessing of Judah is the central point, where the discourse reaches on to the last times, when God would bring His first-begotten into the world, and set up His everlasting kingdom. V. THE PROMISE OF ETERNAL LIFE WHICH IT . The spirit of these prophecies is the testimony of Jesus. And He came that we may have life. Eternal life is the end of all prophecy. (T. H. Leale.)Jacob’ s predictions: 1. The predictions are partly explicable on natural grounds. Jacob’ s sagacity was sufficient to distinguish the germs of character already shown in his sons, and from thence he could foretell the results. Reuben’ s instability, for instance, was the result of a sensual character. The nomad, fierce life of the Simeonites and Levites was the natural consequence of a cruel disposition. 2. But there is a part of this remarkable chapter which we cannot so get over--the prediction of Zebulon’ s future locality by the seaside; of the descent of the Saviour from Judah--events both of which took place after the settlement in Canaan. Here we are plainly out of the region of things cognizable by sagacity, and have got into the sphere of the prophetic faculty. 3. Observe that five of these sons have their fortunes specifically told, and in detail; the rest generally. We divide the chapter, therefore, into these two divisions: I. THE FIVE . 1. The first of the specific prophecies is that respecting Reuben, and is in two divisions: (1) An enumeration of his original circumstantial advantages contrasted (2) with the destiny determined for himself by character. Learn, therefore--First, self-rule is the condition of influence and success. Rule thyself,thou rulest all. To subject appetites is not a very high achievement; but for him who has not attained that first, simplest step in Christian life excellence is impossible. 2. Next, learn how sin adheres to character. Years had passed since Reuben sinned. Probably he had forgotten what he had done. It was but a single act. But the act was not fixed to the spot which witnessed its performance. It went inwards, and made him irresolute, feeble, wretched, unstable. So with every sin, whether one of weakness or of violence, You are the exact result of all your past sins. There they are in your character. 3. The second and third of whom Jacob uttered his predictions were Simeon and Levi. They were charged with immoderate revenge. Observe, not revenge alone. “ Cursed be their anger, for it was cruel” (Genesis 49:7). Had they not felt anger, had they not avenged, they had not been men. That responsibility which is now shared between judge, jury, the law, and the executioner, was necessarily in early ages sustained alone by the avenger of blood. That instinct of indignation which is now regularly expressed by law was then of necessity expressed irregularly. I do not think they were to be blamed for doing the avenger’ s justice. But they slew a whole tribe. Now, the penalty which fell on them was of a very peculiar kind: “ I will divide them in Jacob, and scatter them in Israel.” This has a plain meaning in Simeon’ s case, for his tribe was weak, his territory divided. But in Levi’ s case the prediction is not so intelligible as a penalty. For Levi, though scattered in Israel, having no territorial allotment, was a peculiarly privileged tribe; they were chosen to be the tribe of priests. We consider this, therefore, as one of the many, many cases in which a penalty is by grace transmuted into a blessing. 4. Predictions respecting Judah. (1) His brethren should praise him. We should have expected him to be envied rather than praised by them. But there is a spirit which can disarm envy. It is that meekness which hides its own superiority, seems unconscious of it, and even shows that it feels more pain in surpassing than others can feel in being surpassed. Such persons may be superior and still praised--a rare and honourable peculiarity. “ The meek shall inherit the earth.” Earth’ s inheritance, its praise and its love, belong to such. (2) Next, Judah is put forward as the type of the Hebrew hero. He is represented under the similitude of a lion. “ He stooped down, he couched as a lion, and as an old lion; who shall rouse him up?” (Genesis 49:9.) It has been remarked, perhaps not idly, that the simile is a lion couchant, not rampant. Not the strength of the oppressor, but that of one strong in right, the majesty of defence: “ who shall rouse him up?” (3) The third thing said respecting Judah brings us to the most difficult passage in Scripture: “ The sceptre shall not depart,” &c. (Genesis 49:10). Shiloh, the Pacificator, or Prince of Peace. Much has been written to evade the difficulty which arises from the fact that there was no king in Israel when He came. But surely it is not needed. Ten tribes disappeared. Of the remaining two, both merged themselves in Judah; and the sceptre is only a figurative and poetical name for nationality. Israel’ s nationality, merged in Judah, lasted until Shiloh came. “ Lion” --“ Shiloh” : the two harmoniously declare a truth. There is a strength of force; and there is another strength, the might and majesty of gentleness which is invincible through suffering, the glory of Him who is the Lion and the slain Lamb, the Lion because the Lamb. (4) The fourth prediction respecting Judah has reference to his temporal prosperity. His was to be a territory rich in vineyards and pastures (Genesis 49:11-12). 5. We now come to Joseph, the last of those five of whom we have a special prediction. Here the whole tone of Jacob’ s language changes. Specially observe two things: (1) An illustration in this blessing of the fulfilment and principle of the promise of the fifth commandment. Joseph’ s peculiarity was filial obedience; and his lot above his brethren was distinguished by worldly success and honour. He was the best governor Egypt had ever had. The two were, however, connected. In childish obedience he learned fitness for rule. He who can obey well is the only one who can well command. Self-reverence, self-knowledge, self-control--these three alone fit a man to be a ruler. (2) He had been “ separate from his brethren” (Genesis 49:26), and doubtless it was better for him, though an apparent disadvantage. Education and admixture with equals are two good things; but sometimes the deprivation of these things is better. II. GENERAL ON THE SEVEN SONS. Observe in all these different characters the true principle of unity. They were not lost in one undistinguished similarity, but each has its own peculiar characteristic: one made up of seamen, another of shepherds; one warlike, another cultivated; and so on. And yet, together, one. III. Finally, we have on all this chapter FOUR to make. 1. Jacob’ s spiritual character, as tested by his ejaculation, “ I have waited for Thy salvation, O Lord” (Genesis 49:18)--a religious ejaculation from the dying patriarch breathless and exhausted with speech. Our exact character is tested by our spontaneous thoughts. 2. See what is assumed in this personification of the tribes. Judah, Simeon, Levi, are taken as the type of the future career of their several tribes. Every man impresses his character on his descendants. Let us add that to the innumerable motives for abstinence from sin. 3. Think of this father’ s feelings as his family gathered round him. Over each of those children a mother’ s heart had bled and a father’ s heart rejoiced. Their very names contained the record of such feelings: “ Reuben” --lo! a son. Yes; and, lo! there he is; and what has he become? Happy is it for Christian fathers now, that in looking round on their assembled children they cannot read the future as Jacob did, that they are not able to fix on each of their sons and say, This for God and that for sin. 4. Lastly, let us see something here that tells of the character of future judgment. Have you ever attended the opening of a will, where the bequests were large and unknown, and seen the bitter disappointment and the suppressed auger? Well, conceive those sons listening to the unerring doom. Conceive Reuben, or Simeon, or Levi listening to their father’ s words. Yet the day will come when, on principles precisely similar, our doom must be pronounced. Destiny is fixed by character, and character is determined by separate acts. (F. W. Robertson, M. A.)The prophet; or, Jacob blessing his sons: I. THE VALUE OF THE OF . It affords encouragement and warning; it reveals the conditions of success, the means to be used, and the errors to be avoided. II. THE OF EXAMPLE (Genesis 48:16; cf. also Genesis 48:5). The memory of the efforts and struggles of others nerves to patient endurance. III. THE SOLEMN OF LIFE. Each one is making his own future. Our daily conduct is proving what we are fit for. IV. THE OF OUR UPON GOD. This is the only right, sure, and safe way of facing and bearing the solemn responsibility of life. V. THE OF THE MESSIAH. (A. F. Joscelyne, B. A.)The blessings of the tribes: Jacob’ s blessing of his sons marks the close of the patriarchal dispensation. Henceforth the channel of God’ s blessing to man does not consist of one person only, but of a people or nation. It is still “ one seed,” as Paul reminds us, a unit that God will bless, but this unit is now no longer a single person--as Abraham, Isaac, or Jacob--but one people, composed of several parts, and yet one whole; equally representative of Christ, as the patriarchs were, and of equal effect every way in receiving God’ s blessing and handing it down until Christ came. And it is at this point--where Israel distributes among his sons the blessing which heretofore had all lodged in himself--that we see the first multiplication of Christ’ s representatives, the mediation going on no longer through individuals, but through a nation; and where individuals are still chosen by God, as commonly they are, for the conveyance of God’ s communications to earth, these individuals, whether priests or prophets, are themselves but the official representatives of the nation. As the patriarchal dispensation ceases, it secures to the tribes all the blessing it has itself contained. The blessing of Israel is now distributed, and each receives what each can take; and while in some of the individual tribes there may seem to be very little of blessing at all, yet, taken together, they form a picture of the common outstanding features of human nature, and of that nature as acted upon by God’ s blessing, and forming together one body or Church. In these blessings, therefore, we have the history of the Church in its most interesting form. In these sons gathered round him the patriarch sees his own nature reflected piece by piece, and he sees also the general outline of all that must be produced by such natures as these men have. The whole destiny of Israel is here in germ, and the spirit of prophecy in Jacob sees and declares it. Being nearer to eternity, he instinctively measures things by its standard, and thus comes nearer a just valuation of all things before his mind, and can better distinguish reality from appearance. One cannot but admire, too, the faith which enables Jacob to apportion to his sons the blessings of a land which had not been much of a resting-place to himself, and regarding the occupation of which his sons might have put to him some very difficult questions. And we admire this dignified faith the more on reflecting that it has often been very grievously lacking in our own case--that we have felt almost ashamed of having so little of a present tangible kind to offer, and of being obliged to speak only of invisible and future blessings; to set a spiritual consolation over against a worldly grief; to point a man whose fortunes are ruined to an eternal inheritance; or to speak to one who knows himself quite in the power of sin of a remedy which has often seemed illusory to ourselves. And often we are rebuked by finding that when we do offer things spiritual even those who are wrapped in earthly comforts appreciate and accept the better gifts. So it was in Joseph’ s case. No doubt the highest posts in Egypt were open to his sons; they might have been naturalized, as he himself had been, and, throwing in their lot with the land of their adoption, might have turned to their advantage the rank their father held and the reputation he had earned. But Joseph turns from this attractive prospect, brings them to his father, and hands them over to the despised shepherd-life of Israel. One need scarcely point out how great a sacrifice this was on Joseph’ s part. And his faith received its reward; the two tribes that sprang from him received about as large a portion of the promised land as fell to the lot of all the other tribes put together. You will observe that Ephraim and Manasseh were adopted as sons of Jacob. Jacob tells Joseph, “ They shall be mine” ; not my grandsons, but as Reuben and Simeon. No other sons whom Joseph might have were to be received into this honour, but these two were to take their place on a level with their uncles as heads of tribes, so that Joseph is represented through the whole history by the two populous and powerful tribes of Ephraim and Manasseh. Ephraim and Manasseh were not received alongside of Joseph, but each received what Joseph himself might have had, and Joseph’ s name as a tribe was henceforth only to be found in these two. This idea was fixed in such a way, that for centuries it was stepping into the minds of men, so that they might not be astonished if God should in some other case--say the case of His own Son--adopt men into the rank He held, and let His estimate of the worth of His Son, and the honour He puts upon Him, be seen in the adopted. This being so, we need not be alarmed if men tell us that imputation is a mere legal fiction or human invention. A legal fiction it may be, but in the ease before us it was the never-disputed foundation of very substantial blessings to Ephraim and Manasseh; and we plead for nothing more than that God would act with us as here He did act with these two, that He would make us His direct heirs, make us His own sons, and give us what He who presents us to Him to receive His blessing did earn and merits at the Father’ s hand. We meet with these crossed hands of blessing frequently in Scripture; the younger son blessed above the elder--as was needful, lest grace should become confounded with nature, and the belief gradually grow up in men’ s minds that natural effects could never be overcome by grace, and that in every respect grace waited upon nature. And these crossed hands we meet still; for how often does God quite reverse our order, and bless most that about which we had less concern, and seem to put a slight on that which has engrossed our best affection. In Reuben, the first-born, conscience must have been sadly at war with hope as he looked at the blind, but expressive, face of his father. He may have hoped that his sin had not been severely thought of by his father, or that the father’ s pride in his first-born would prompt him to hide, though it could not make him forget, it. Could his father, at the last hour, and after so many thronged years, and before his brethren, recall the old sin? He is relieved and confirmed in his confidence by the first words of Jacob, words ascribing to him his natural position, a certain conspicuous dignity too, and power such as one may often see produced in men by occupying positions of authority, though in their own character there be weakness. But all the excellence that Jacob ascribes to Reuben serves only to embitter the doom pronounced upon him. Men seem often to expect that a future can be given to them irrespective of what they themselves are, that a series of blessings and events might be prepared for them, and made over to them; whereas every man’ s future must be made by himself, and is already in great part formed by the past. It was a vain expectation of Reuben to expect that he, the impetuous, unstable, superficial son, could have the future of a deep, and earnest, and dutiful nature, or that his children should derive no taint from their parent, but be as the children of Joseph. No man’ s future need be altogether a doom to him, for God may bless to him the evil fruit his life has borne; but certainly no man need look for a future which has no relation to his own character. His future will always be made up of his deeds, his feeling, and the circumstances which his desires have brought him into. The future of Reuben was of a negative, blank kind--“ Thou shalt not excel” ; his unstable character must empty it of all great success. And to many a heart since have these words struck a chill, for to many they are as a mirror suddenly held up before them. They see themselves, when they look on the tossing sea, rising and pointing to the heavens with much noise, but only to sink back again to the same everlasting level. Men of brilliant parts and great capacity are continually seen to be lost to society by instability of purpose. The sin of the next oldest sons was also remembered against them, and remembered apparently for the same reason--because the character was expressed in it. The massacre of the Shechemites was not an accidental outrage that any other of the sons of Jacob might equally have perpetrated, but the most glaring of a number of expressions of a fierce and cruel disposition in these two men. In Jacob’ s prediction of their future he seems to shrink with horror from his own progeny--like her who dreamt she would give birth to a firebrand. He sees the possibility of the direst results flowing from such a temper, and, under God, provides against these by scattering the tribes, and thus weakening their power for evil. They had been banded together so as the more easily and securely to accomplish their murderous purposes. “ Simeon and Levi are brethren” --showing a close affinity, and seeking one another’ s society and aid, but it is for bad purposes; and therefore they must be divided in Jacob and scattered in Israel. This was accomplished by the tribe of Levi being distributed over all the other tribes as the ministers of religion. The fiery zeal, the bold independence, and the pride of being a distinct people, which had been displayed in the slaughter of the Shechemites, might be toned down and turned to good account when the sword was taken out of their hand. Qualities such as these, which produce the most disastrous results when fit instruments can be found, and when men of like disposition are suffered to band themselves together, may, when found in the individual and kept in check by circumstances and dissimilar dispositions, be highly beneficial. Very humbling must it have been for the Levite who remembered the history of his tribe to be used by God as the hand of His justice on the victims that were brought in substitution for that which was so precious in the sight of God. The blessing of Judah is at once the most important and the most difficult to interpret in the series. There is enough in the history of Judah himself, and there is enough in the subsequent history of the tribe, to justify the ascription to him of all lion-like qualities--a kingly fearlessness, confidence, power, and success; in action a rapidity of movement and might that make him irresistible, and in repose a majestic dignity of bearing. If there were to be kings in Israel, there could be little doubt from which tribe they could best be chosen. A wolf of the tribe of Benjamin, like Saul, not only hung on the rear of retreating Philistines and spoiled them, but made a prey of his own people, and it is in David we find the true king, the man who more than any other satisfies men’ s ideal of the prince to whom they will pay homage--falling, indeed, into grievous error and sin, like his forefather, but, like him also, right at heart, so generous and self-sacrificing that men served him with the most devoted loyalty, and were willing rather to dwell in caves with him than in palaces with any other. The kingly supremacy of Judah was here spoken of in words which have been the subject of as prolonged and violent contention as any others in the Word of God. “ The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come.” These words are very generally understood to mean that Judah’ s supremacy would continue until it culminated or flowered into the personal reign of Shiloh; in other words, that Judah’ s sovereignty was to be perpetuated in the person of Jesus Christ. But it comes to be an inquiry of some interest, How much information regarding a personal Messiah did the brethren receive from this prophecy?--a question very difficult indeed to answer. The word Shiloh means “ peacemaking,” and if they understood this as a proper name, they must have thought of a person such as Isaiah designates as the Prince of Peace--a name it was similar to that wherewith David called his son Solomon, in the expectation that the results of his own lifetime of disorder and battle would be reaped by his successor in a peaceful and prosperous reign. It can scarcely be thought likely, indeed, that this single term “ Shiloh,” which might be applied to many things besides a person, should give to the sons of Jacob any distinct idea of a personal Deliverer; but it might be sufficient to keep before their eyes, and specially before the tribe of Judah, that the aim and consummation of all lawgiving and ruling was peace. And there was certainly contained in this blessing an assurance that the purpose of Judah would not be accomplished, and therefore that the existence of Judah as a tribe would not terminate, until peace had been through its means brought into the world. Thus was the assurance given that the productive power of Judah should not fail until out of that tribe there had sprung that which should give peace. But to us who have seer the prediction accomplished it plainly enough points to the Lion of the tribe of Judah, who in His own person combined all kingly qualities. In Him we are taught by this prediction to discover once more the single Person who stands out on the page of this world’ s history as satisfying men’ s ideal of what their King should be, and of how the race should be represented--the One who, without any rival, stands in the mind’ s eye as that for which the best hopes of men were waiting, still feeling that the race could do no more than it had done, and never satisfied but in Him. Zebulun, the sixth and last of Leah’ s sons, was so called because, said Leab, “ Now will my husband dwell with me” (such being the meaning of the name), “ for I have borne him six sons.” All that is predicted regarding this tribe is that his dwelling should be by the sea, and near the Phoenician city Zidon. This is not to be taken as a strict geographical definition of the tract of country occupied by Zebulun, as we see when we compare it with the lot assigned to it and marked out in the Book of Joshua; but though the border of the tribe did not reach to Zidon, and though it can only have been a mere tongue of land belonging to it that ran down to the Mediterranean shore, yet the situation ascribed to it is true to its character as a tribe that had commercial relations with the Phoenicians, and was of a decidedly mercantile turn. It is still, therefore, character rather than geographical position that is here spoken of, though it is a trait of character that is peculiarly dependent on geographical position. We, for example, because islanders, have become the maritime power and the merchants of the world; not being shut off from other nations by the encompassing sea, but finding paths by it equally in all directions ready provided for every kind of traffic. Zebulun, then, was to represent the commerce of Israel, its outgoing tendency; was to supply a means of communication and bond of connection with the world outside; so that through it might be conveyed to the nations what was saving in Israel, and that what Israel needed from other lands might also find entrance. In the Church also this is a needful quality: for our well-being there must ever exist among us those who are not afraid to launch on the wide and pathless sea of opinion; those in whose ears its waves have from their childhood sounded with a fascinating invitation, and who at last, as if possessed by some spirit of unrest, loose from the firm earth, and go in quest of lands not yet discovered, or are impelled to see for themselves what till now they have believed on the testimony of others. And as the seafaring population of a country might be expected to show less interest in the soil of their native land than others, and yet we know that in point of fact we are dependent on no class of our population so much for leal patriotism and for the defence of our country, so one has observed that the Church also must make similar use of her Zebuluns--of men who, by their very habit of restlessly considering all views of truth which are alien to our own ways of thinking, have become familiar with, and better able to defend us against, the error that mingles with these views. Issachar receives from his father a character which few would be proud of or would envy, but which many are very content to bear. As the strong ass that has its stall and its provender provided can afford to let the free beasts of the forest vaunt their liberty, so there is a very numerous class of men who have no care to assert their dignity as human beings, or to agitate regarding their rights as citizens, so long as their obscurity and servitude provide them with physical comforts and leave them free of heavy responsibilities. They prefer a life of easy and plenty to a life of hardship and glory. They, as well as the other parts of society, have amidst their error a truth--the truth that the ideal world in which ambition, and hope, and imagination live is not everything; that the material has also a reality, and that though hope does bless mankind, yet attainment is also something, even though it be a little. Yet this truth is not the whole truth, and is only useful as an ingredient, as a part, not as the whole; and when we fall from any high ideal of human life which we have formed, and begin to find comfort and rest in the mere physical good things of this world, we may well despise ourselves. There is a pleasantness still in the land that appeals to us all; a luxury in observing the risks and struggles of others while ourselves secure and at rest; a desire to make life easy, and to shirk the responsibility and toil that public spiritedness entails. Yet of what tribe has the Church more cause to complain than of those persons who seem to imagine that they have done enough when they have joined the Church and received their own inheritance to enjoy; who are alive to no emergency, nor awake to the need of others; who have no idea at all of their being a part of the community, for which, as well as for themselves, there are duties to discharge; who couch, like the ass of Issachar, in their comfort, without one generous impulse to make common cause against the common evils and foes of the Church, and are unvisited by a single compunction that while they lie there, submitting to whatever fate sends, there are kindred tribes of their own being oppressed and spoiled? Next came the eldest son of Rachel’ s handmaid, and the eldest son of Leah’ s handmaid, Dan and Gad. Dan’ s name, meaning “ judge,” is the starting-point of the prediction--“ Dan shall judge his people.” This word “ judge” we are perhaps somewhat apt to misapprehend; it means rather to defend than to sit in judgment on; it refers to a judgment passed between one’ s own people and their foes, and an execution of such judgment in the deliverance of the people and the destruction of the foe. We are familiar with this meaning of the word by the constant reference in the Old Testament to God’ s judging His people; this being always a cause of joy as their sure deliverance from their enemies. So also it is used of those men who, when Israel had no king, rose from time to time as the champions of the people, to lead them against the foe, and who are therefore familiarly called “ The Judges.” From the tribe of Dan the most conspicuous of these arose, Samson, namely; and it is probably mainly with reference to this fact that Jacob so emphatically predicts of this tribe, “ Dan shall judge his people.” And notice the appended clause (as reflecting shame on the sluggish Issachar),” as one of the tribes of Israel,” recognizing always that his strength was not for himself alone, but for his country; that he was not an isolated people who had to concern himself only with his own affairs, but one of the tribes of Israel. The manner, too, in which Dan was to do this was singularly descriptive of the facts subsequently evolved. Dan was a very small and insignificant tribe, whose lot originally lay close to the Philistines on the southern border of the land. It might seem to be no obstacle whatever to the invading Philistines as they passed to the richer portion of Judah, but this little tribe, through Samson, smote these terrors of the Israelites with so sore and alarming a destruction as to cripple them for years and make them harmless. We see, therefore, how aptly Jacob compares them to the venomous snake that lurks in the road and bites the horses’ heels; the dust-coloured adder that a man treads on before he is aware, and whose poisonous stroke is more deadly than the foe he is looking for in front. And especially significant did the imagery appear to the Jews, with whom this poisonous adder was indigenous, but to whom the horse was the symbol of foreign armament and invasion. The whole tribe of Dan, too, seems to have partaken of that “ grim humour” with which Samson saw his foes walk time after time into the traps he set for them, and give themselves an easy prey to him--a humour which comes out with singular piquancy in the, narrative given in the Book of Judges of one of the forays of this tribe, in which they carried off Micah’ s priest and even his gods. Gad also is a tribe whose history is to be warlike, his very name signifying a marauding guerilla troop; and his history was to illustrate the victories which God’ s people gain by tenacious, watchful, ever-renewed warfare. And there is something particularly inspiriting to the individual Christian in finding this pronounced as part of the blessing of God’ s people--“ A troop shall overcome him, but he shall overcome at the last.” It is this that enables us to persevere--that we have God’ s assurance that present discomfiture does not doom us to final defeat. (M. Dods, D. D.)Jacob’ s prophetic survey: What a mind was Jacob’ s, as shown in the various blessings pronounced upon his children l How discriminating those now closing eyes l How they glitter with criticism l How keen--penetrating, even to the finest lines of distinction! Surely what we see in those eyes is a gleam of the very soul. This is no joint salutation or valediction; this is no greeting and fare well mixed up in one confused utterance. This is criticism. This is the beginning of a career of mental development which is the pride of human education and culture. How affectionate too! In nearly every line there is some accent of affection peculiar to itself. And how prophetic! The ages are all revealed to the calm vision and sacred gaze of this man who is more in heaven than upon earth. But this prophecy is no phantasy. We have accustomed ourselves now to a definition of prophecy which enables us in some degree to understand this way of allotment and benediction. Prophecy is based on character. We have already defined prophecy as moral prescience. Retaining the definition, we see in this instance one of its finest and clearest illustrations. This is no fancy painting. It is the power of the soul in its last efforts to see what crops will come out of this seed and of that; it is a man standing upon fields charged with seed, the quality of which he well knows, forecasting the harvest. Moral prophecy is vindicated by moral law. There was no property to divide. There was something better than property to give. What a will is this I It has about it all the force of a man being his own distributer--not only writing a will like a testator, which is of no force until after the testator’ s death, but already enriching his sons with an inheritance better than measurable lands. What have you to leave to your children? to your friends? You could leave an inheritance incorruptible, undefiled and that fadeth not away--bright memories of love, recollections of sacred sympathy prayers that lifted the life into new hope, forgiveness that abolished the distinction between earth and heaven, and made pardoned souls feel as if they had seen their Father in heaven; great will: eternal substance. How Jacob’ s conscience burned up in that sacred hour! He remembered the evil of his sons. He reminded Reuben of what he had done; he recalled the deed of shame, never to be spoken aloud by human tongue, wrought by Simeon and Levi in the land of Hamor the Hivite; and because their anger was fierce and their wrath was cruel, he divided them in Jacob and scattered them in Israel. “ The evil that men do lives after them.” Simeon and Levi had forgotten what they did in their sister’ s case. Jacob had not. In such a malediction there are great meanings, even so far as Jacob is concerned. Jacob knew the cost of sin. Jacob knew that no man can of himself shake off his sin and become a free man in the universe. The sin follows him with swift fate, opens its mouth like a wolf and shows its cruel teeth. No man can forgive sin, Who but God can wrestle with it? We fly from it, try to forget it; but up it leaps again, a foe that pursues unto the death, unless some Mighty One shall come to deal with it when there is no eye to pity and no arm to help. But presently Jacob will come to a name that will change his tone. How some faces brighten us! How the incoming of some men makes us young again! Jacob we have never seen until he comes to pronounce his blessing upon Joseph. (J. Parker, D. D.)The destinies of Israel: I. MORAL . What is it which “ exalts” a nation (Proverbs 14:34.)? In the development of history, the character of individuals is an important element. God’ s government of the world is moral government, and sin never, eventually, goes unpunished. Sooner or later, our sin “ finds us out.” II. HOPE. The hope of a coming king is the central point of Judah’ s blessing. And Judah’ s blessing is the central blessing of all that Jacob says concerning his sons. III. . Apply this to ourselves. How different the conditions, circumstances, capabilities of each one of us! how various the particular destinies in store for us! Yet, God will help, and guide, and bring us on our way, if we trust in Him. We know not exactly where God will lead us, or place us; or what our particular difficulties or temptations may be, but let us trust Him, and seek to do His will always, and everywhere. (W. S. Smith, B. D.)Jacob’ s prophetical blessings of his sons: Written it is of the swan, that before his death he singeth most sweetly, and so did this holy patriarch in this place. Never more sweet songs have passed from the godly than toward their latter ends (Moses in Deuteronomy 31:1-30. and in the two chapters following, Joshua in his last chapter, and even our Saviour Himself in John 14:15-17 and at His last supper). The apostle Paul,when the time of his offering was at hand (2 Timothy 4:7-8, &c.). The apostle Peter, when he told them he thought it meet, while he was in this tabernacle, to stir them up, knowing that the time was at hand that he must lay down his tabernacle, &c. The right way to regard prophecy I am profoundly affected by the grandeur of prophecy. God unveils the frescoed wall of the future, not so much that we may count the figures, and measure the robes, and analyze the pigments; but that, gazing upon it, our imaginations may be enkindled, and hope be inspired, to bear us through the dismal barrenness of the present. Prophecy was not addressed to the reason, nor to the statistical faculty, but to the imagination; and I should as soon think of measuring love by the scales of commerce, or of admiring flowers by the rule of feet and inches, or of applying arithmetic to taste and enthusiasm, as calculations and figures to these grand evanishing signals which God waves in the future only to tell the world which way it is to march. (H. W.Beecher.)Belief in death-bed prophecies A belief prevailed among nearly all ancient nations, that the human mind, at the approaching hour of death, is capable of penetrating into the mysteries of the future, and of distinctly revealing them in prophetic speech. We are on this point not restricted to obscure inferences. We find the idea clearly and explicitly stated by more than one classical author. Cicero observes: “ When death is near, the mind assumes a much more Divine character; and at such times easily predicts the future.” Socrates, when defending himself in the capital charge preferred against him, and foreseeing a condemnatory verdict, is recorded to have reminded the judges that, with death before his eyes, he was in that state which enables men to utter prophecies. Xenophon relates, in his “ Institution of Cyrus,” that this prince, when feeling his impending dissolution, summoned his sons and friends to his death-bed; and, in order to impress upon them the doctrine of immortality, used the following argument: “ Nothing resembles death more closely than sleep; but it is in sleep that the soul of man appears most Divine, and it is then that it foresees something of the future; for then, as it seems, it is most free.” In a perfectly analogous manner, Pythagoras and other philosophers, according to Diodorus Siculus, considered it a natural consequence of the belief in immortality, that the soul, in the moment of death, becomes conscious of future events. In harmony with these views, Greek and Roman writers not unfrequently introduce persons in the last stage of their existence predicting the destinies of those survivors who at that time particularly absorb their attention. Patroclus, mortally wounded, foretells, in Homer’ s Iliad, the immediate death of Hector, from the hand of Achilles; and when this prophecy was literally verified, Hector, in his last moments, augurs that Apollo and Paris would, at the Scaean gate, soon destroy Achilles, who, convinced of the truth and reality of such forebodings, exclaims: “ I shall accept my fate whenever Jupiter and the other immortal gods choose to inflict it.” In the AEneid of Virgil, the expiring Dido prophesies not only the chief incidents in the future life of AEneas, his laborious and exhausting wars with Turnus, the Rutulians, and the Latins; his separation from his beloved son, Iulus, when imploring assistance in Etruria; and his early death, unhonoured by the sacred rites of sepulture: but she alludes to the inextioguishable hatred and the sanguinary enmity that would rage between the Romans and the Carthaginians, and to Hannibal himself, who would avenge her sufferings, and as a fearful scourge of war desolate the beautiful plains of Italy. In the same epic poem, Orodes, before closing his eyes in death, threatens his victorious antagonist, Mezentius, that he would not long enjoy his triumph, but would soon also be hurled into the lower regions; which menace, indeed, Mezentius haughtily scorns but recognizing the possibility of its fulfilment, he laughs “ with mixed wrath.” Posidonius makes mention of a man of Rhodes, who, not long before his demise, stated the exact order in which six of his friends would successively die. When Alexander the Great, at the termination of his days, was asked whom he appointed his successor, he replied “ the best; for I foresee that great funeral games will be celebrated for me by my friends” ; and this remark is adduced by Diodorus as an example of the astonishing realization of prophecies pronounced shortly before death. And Cicero, extending the same power of presentiment to perfectly uncivilized tribes, mentions the uneducated Indian Calanus, who, when about to burn himself, predicted the almost immediate death of the Macedonian monarch. (M. M.Kalisch, Ph. D.) Genesis 49:4 Unstable as water, thou shalt not excel.Instability I. The first thing which strikes us in the instability of water is that IT HAS NO SHAPE OF ITS OWN. It takes the form of the vessel into which you pour it; it changes one form for another without resistance; and water spilt on the ground falls asunder and vanishes. This suggests the first defect of instability--that it prevents a man gaining an independent position in life. There is a true position in the world which we should all aim at, a place where we may stand on our own feet, fill our own sphere, and meet all the just claims which come upon us in the family, in friendship, and in society. This cannot be gained without some measure of stability. If, indeed, there is entire instability in the ground of the character, it is very difficult to deal with, and if men were under fixed laws of nature the case might be incurable. But nature has its emblems of hope even for this indecision; there is a possibility of crystallizing water. II. Another thing in the instability of water is THE OF ITS . Look at the water in an outspread lake. It takes moon and stars and changing seasons into the depths of its confidence, and its seeming depths are only a surface. This is beautiful in nature, but very unhappy in men; and we may see in it an illustration of how instability unfits us for gaining either true culture or character. III. A third thing we may mention in the instability of water is that IT . Its very calm is danger: there are hidden rocks under the smoothness, and treacherous currents which wind like serpents round those who trust them. This reminds us that instability destroys influence. The world is governed not so much by men of talent as by men of will. IV. Water is READY TO MOVE ANY WAY BUT UPWARD. It descends, but cannot rise to its source; and it illustrates this most serious defect of instability, that it unfits a man for a successful endeavour after the higher life. In seeking to conquer instability there must (1) be a sincere desire to escape from this defect where it is felt. (2) In arriving at decision, a man should seek to ascertain what he is capable of. (3) There are helps in this struggle against indecision: (a) Method or system; (b) associations; (c) the taking an early and manly stand. (J. Ker, D. D.)Unsteadiness The Holy Spirit is here describing the character of Reuben, the eldest son of Jacob. He is acknowledged, indeed, as the firstborn, but at the same time he is given to understand that he has forfeited his right; he is now to have no pre-eminence or authority over his brethren; he is not to excel, This passage may well lead us to serious reflection on the great and peculiar danger of unsteadiness. I. This verse was written especially for the learning of those among Christians who have GOOD , who feel something of the beauty of holiness, who admire it, and are shocked at crime in others. All of us are by nature more or less partakers in these feelings; but we may, if we will, neglect to cherish them, and then they will die away and do us no good. II. The true and faithful Christian is marked by nothing more certainly than by his AND OF PURPOSE. He makes good resolutions and keeps them. He sets his face like a flint, and is not ashamed. A Christian without stability is a miserable wonder in the sight of God and His angels. III. --a kind of bold and generous obstinacy--is a necessary part of Christian goodness. There is no excelling without it; nay, so many are the snares and dangers which surround us, that there is no chance, but by it, of keeping even the lowest place in God’ s kingdom. IV. To all our other good purposes this one must be added--we must resolve, by the grace of God, not to measure things by the judgment of men, but to go strictly by THE RULE OF GOD’ S . We must guard against that tendency, so natural to many, to exhaust their repentance and good meaning in feelings and professions and strong words, instead of going on without delay to the calm and sober keeping of the commandments. We must pray that He who holds our hearts in His hand may not suffer our repentance to be as unstable as water, pouring itself out in vain and useless lamentation. (Plain Sermons by Contributors to the “ Tracts for the Times. ”)The blessing of Reuben I. HIS . The first-born. Entitled to (1) first rank among his brethren; (2) leadership of the tribes; (3) a double share of the inheritance (Genesis 27:29; Deuteronomy 21:17). II. HIS OF HIS . 1. By a foul sin. 2. By his instability of character. 3. By a life of sensuality. (T. H. Leale.)Instability aloe to excellence I. THAT ALL ARE UNDER TO EXCEL. This arises from our duty towards God, others, and ourselves. It is taught in every department of nature, every scriptural command, every instinct of the soul. II. THAT ALL HAS A DEADLY FOE IN , How strikingly does St. James speak of the waverer (James 1:6). Double-minded man, unstable ways. Wrong in religion, wrong in everything. III. THAT THIS DEADLY FOE OF MAY BE . In the gospel there is all that is necessary for conquest. It is the wisdom and power of God. 1. It points direct to God Himself. 2. It changes man’ s very nature (cf. Isaiah 11:6 with 1 Peter 1:16). (J. Barber.)Excellence I. WHAT OUGHT TO BE THE GRAND AIM OF EVERY BEING--To “ excel.” 1. An excellence of dignity which all ought to desire; an “ honour that cometh of God only” --a distinction, “ whose praise is not of men, but of God.” 2. An excellence of power which should also be our aim. II. WHAT MAY BE AS ONE OF THE MOST FATAL TO THE OF THIS OBJECT. 1. If you are unstable in your principles--ever wavering and changing in your views of Christian truth--how is it likely that you should gain any assurance of ranking high in the favour of God? any growing power against the enemies of your soul? 2. If you are unstable in your purposes, it will be impossible for you to excel. 3. If you are unstable in your practice, the same consequence must needs follow; there can be no excellence. III. BY WHAT MEANS THIS MAY BE . 1. Seek to have a more abiding sense of your own insufficiency. 2. Expose your heart more habitually to the influences of the Spirit of God. (J. Jowett, M. A.)Instability in religion I. If we throw a stone into the water, although at first certainly it divides the surface and gives it a new impression, yet, after a few circling eddies, tranquility is restored, and no mark remains of its recent motion. If you launch a boat upon the stream, instead of its remaining a fixed weight upon it, it rolls and moves with the rolling current. If we cast our eyes upon the ocean, that mighty world of living waters, how changeable is the scene that comes before us! Every breeze that blows varies even its colour, while its waves exhibit to us nothing but tumult and commotion. Now all this is, in reality, what it is intimated to be in the text--an emblem and a picture of several amongst the children of men. 1. Whenever a new object comes before some people, it makes, like the stone cast into the water, an impression upon them at first; it engages their attention; they are, probably, pleased with it and delighted, and fancy that they have discovered the treasure of true satisfaction. But again, like the stone, after a few circling eddies--that is, after a few observations, after a few gratifications and short acquaintances--the novelty is over; something fresh catches the attention, and the former object departs without leaving a single mark or vestige behind. 2. You shall see other people, like the boat upon the stream, quite at the mercy of the fickle current. They never fix to anything; they are without a rudder, without ballast, without any of the other requisites of good management. The surface upon which they rest is soft and variable; and thereon, without allowing any confidence to be placed in their firmness and stability, they rock about with every momentary agitation of the water. 3. Thirdly, there are others completely like the sea. Such people never continue in the same mind for a month, nay, sometimes not even for a day together--and that too upon subjects of the greatest possible concern and importance. Now they view life and the world under one colour, and now under another: one while they are full of hope, and energy, and self-satisfaction; at another time they are absorbed in gloomy presentiments, and anxieties, and melancholy: one day they represent this life as everything; the next they speak against it as of no kind of importance or value at all: and all this, not from any change of circumstances; nor indeed from any one good cause, as relates to themselves, is this alteration in their opinions, but from an innate principle of unsteadiness, and from the temper and humour they happen to be in at the moment of forming them. Now, look at such men in their pursuits, and in their occupations; and there they are just the same as they were in their opinions; there is a perpetual variation. Observe such persons once more--observe them in their attachments: and what are they in this respect? The very same--inconstant and fickle. II. But I come now to the most useful bearing in this argument: and that is the adaptation of it to higher, and to spiritual designs. If the sentiment in the text be a true one in affairs of this world how much more true is it in things connected with that world which is to come! If a man cannot excel in a trade, a profession, or science without study, application, and perseverance; if a man cannot, and with very just cause cannot, we will say, become either a good scholar or a skilful architect, provided he will not submit to the rules of the art, and if he only attend by fits and starts; how, let me ask, can he reasonably expect to become a good Christian by the same means? What is it that exempts Christianity from that careful attention that belongs to every other pursuit? What is it that induces us to hope that the foundation and superstructure, the knowledge, the experience, the application, the comfort of religious truths, are all to be acquired by a few trifling fanciful attempts, just according to a momentary burst of feeling, or a capricious use of accidental opportunities? Is it that religion is of no importance, and therefore need not take up much of our time? Our work is never done. Amongst the clearest truths in the whole Bible is this: that religion is a progressive state. (E. Scobell, M. A.)The wretchedness of a wavering mind I. Now the condition of a man who is divided between two contrary ways of life, between virtue and vice, godliness and irreligion, is VERY AND . 1. This doubtful, uncertain way of living and thinking proceeds from a mean state of mind, such as is beneath the dignity of human nature. 2. But the dignity of our nature, is a consideration capable of touching but few. Let us go on therefore to more plain and affecting considerations. For such an unsettled temper of mind as we have described creates a great deal of trouble and disturbance to the man who is so unhappy as to be master of it. 3. But further, such a temper, so distracted between contrary inclinations and practices, is mischievous to a man in point of interest as well as ease. For it renders him unfit for all the affairs and business of life; incapable of forming advantageous designs with confidence, or of persecuting them with effect. 4. But these are slight inconveniences, in comparison of what follows; that such a wavering, uncertain temper of mind is utterly inconsistent with the terms of salvation, and the hopes of eternal happiness. For it is not an holiness taken up by fits and starts that can carry a man to heaven. It must be a constant regular principle, influencing us throughout, that must do that. II. Secondly, to persuade the man that is thus bewildered To HIMSELF BY SERIOUS , AS SOON AS IS ; AND TO FIX A SURE OF VIRTUE IN HIS MIND, THAT MAY GUIDE AND GOVERN HIM , AND MAKE HIM WISE AND HOLY. For which purpose I shall take leave to recommend two or three plain but useful considerations. 1. And first, he that sets about this work must be sure that his belief is right and sound at the bottom. For it is generally the uncertainty and waveringness of this that produces all that unevenness and disorder in the life and practice of mankind. 2. In the next place, consider well what that particular weight was, that in the days of his irresolution still hung upon him, and clogged all his virtuous endeavours. 3. When he has thus settled his faith upon good ground, and armed himself well against that sin which does so easily beset him (Hebrews 12:1), he must take care not to suffer himself to come within reach of anything that may anyways unfasten his resolutions, whilst they are yet young and tender. 4. If to these endeavours he joins fervent and unwearied prayer to Almighty God for the aids and support of His grace, he shall assuredly from thence be made perfect at last, be established, strengthened, settled. He shall have a new heart created in him, that shall enable him to be steadfast, immovable, always abounding in the work of the Lord (1 Corinthians 15:58). (Bp. Atterbury.)Reuben’ s instability Here there is a reference to the forfeiture of the birthright by Reuben, and the sin of which that was the punishment. Its commission is traced to the geyser-like quality of Reuben’ s character, which burst forth intermittently, now boiling up in a sudden surge, and now receding out of sight. Of this peculiarity we have instances in his spasmodic and therefore unsuccessful attempt to save the life of Joseph by getting him put into the pit, and then leaving him, and in his altogether extravagant offer to allow his two sons to be slain if he did not bring Benjamin safely back. Now, such a temperament never achieves excellence. It lacks perseverance and steadiness of application, and Jacob affirms that Reuben’ s posterity, taken after their father in this respect, would never rise to any eminence in the nation. Nor did they; for it is remarkable that not one of the judges belonged to this tribe. It gave no great captain to the armies of Israel, and no name to the goodly fellowship of the prophets in the laud. In the song of Deborah it is mentioned with disapprobation among those who came not up to the help of the Lord; and the unreliableness of its members may be referred to in the words, “ For the divisions of Reuben there were great thoughts of heart. Why abe(lest thou among the sheepfolds to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart.” So it passes down into the region that is below mediocrity, and becomes the type of superficial and short-lived impulse that dies away into inactivity and inefficiency. (W. M. Taylor, D. D.)Instability unsuccessful Some years ago, there was an eldest boy in one of our religious schools--it was a school at Marlborough--and he was a Christian boy, and the younger boys loved him, and they said that he did more good than the master; he was such a Christian boy. I will not tell you his name, though I know it--he was always first in every good thing--first in loving and fearing God; and he did such good in Marlborough, that many boys said they owed a great deal indeed to that boy. He was the eldest, Reuben is the eldest, and therefore you will see his father calls him, in the verse before the text, “ the excellency of dignity, and the excellency of power,” and he calls him too “ unstable as water.” Reuben had one great fault, and that spoiled him. Do you know what it was? He was unstable.” What does that mean? “ Unstable.” I will tell you what that word means exactly; it means that his character did not stand; he was always changing; he was not steady to one thing: he was not a firm character: and because he was not a firm or steady character, it spoiled all. Now it says here, you see, that an “ unstable man” is like “ water.” Shall we think how he can be like “ water” ? There are several sorts of water--what water shall we think of? There is the sea, that is all water, and you know the sea is very restless--it does not keep still--it is not the same one day as it is another day--it occasionally looks a different colour, it sometimes looks green, sometimes blue, sometimes a kind of purple, sometimes whitey-brown; and then it is always tossing about. You remember it says in Isaiah 57:20, “ Thewicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.” I do not think that this is what the word means. Do you know how “ water” is made? Water is made up of numbers and numbers of little round things called “ globules,” little spheres; and they touch one another only at points, just like marbles in a bag; they cannot stick to one another. To speak properly, there is not much attraction or cohesion, because they are little round things; but they may be easily separated. Now a piece of wood is altogether different, because it is close, it is not composed of little round things. We can put our hands into a basin of water and move it about, but we cannot put our hands into a piece of wood, it is too firm; but as water sticks so little together, you can easily move it. If you put some water in a basin on a table, and you walk across the room, the water will move by the shaking; and even if you breathe upon it, the breath will cause it to move. For this reason it is so “ unstable.” And you cannot, you know, make water stand up by itself. Supposing you get some water, and try to make a pillar of the water, you cannot do so. If you try to make water stand up by itself, it will not stand up. No, not even the most wonderful man that ever lived in the world, could make water stand up like a pillar. So a man that is “ unstable” cannot stand; he is always moving--that is what it means. Think of the sea--think of the water in the basin--how it moves by a little touch. You may try but I am sure you cannot make water stand up. It is said of some people they are just like “ water,” they cannot stand; they are always moving, always changing--“ Unstable as water, thou shalt not excel.” Will you look at Hosea 6:4 --“ O Ephraim, what shall I do unto thee? O Judah what shall I do untothee? For your goodness is as a morning cloud, and as the early dew it goeth away.” Are you like that? Does all your religion soon pass away, soon go? It is very often the case with little children. I will tell you how it is. You kneel down to say your prayers, and before you have gone through them your thoughts travel I don’ t know where; your thoughts all wander. Then you go to other things. You go to your studies; you may be very diligent; you commence well; you open your books and begin to study, but before you get a very little way you have looked at something which sends your thoughts all wandering about; you do not keep steady; you are “ unstable.” Then I will tell you another thing I think about some of you; that yon determine that you will be good, and love God, and do what is right; and yet, after perhaps a very little time, you break your resolution. You are “ unstable.” I will tell you a sad story. An old man was lying on a sick and dying bed, and he sent for all his children. When they gathered round him he said something like this: “ My dear children, never grieve the Holy Spirit. Take warning by me. When I was a little boy I had often religious instructions, but I did not take much account of them till I was about sixteen. Then I had very strong religious feelings--I had great convictions of sin, and I remember what I did. I remember saying to myself, ‘ I must become a Christian, I must be religious, but I am very young now; there are a great many pleasures, and I will take my pleasure now, but will become religious soon.’ And so I put it away, and went on till I was twenty-five--just after I was married--and then came another, when it seemed as if the Holy Spirit was striving with me again, for He was very patient with me, and I had very strong religious feelings, and something seemed to whisper to me ‘ Now, now.’ I remember what I did then. I said, ‘ Now I am married, and I must attend to my wife, to my home, and my children; I cannot forget them just now.’ And so it went on till I was forty. And when I was forty, I remember how the Spirit worked in my heart again, and urged me very strongly to decide for God. And again I said, ‘ I am a man of business, I can’ t do it while I have to keep up my business; when I give up my business, then I will give my whole heart to God.’ And so it went on for another ten years, till I was fifty, and then it once more came to me and said, ‘ Now is the accepted time, now is the day of salvation.’ I put it away more easily than I did before; I thought that soon I should be a very old man, and then I should be infirm and be obliged to stop in-doors, and then it would be the time to be religious. But now I lie upon my sick-bed, and now it does not seem as if the Holy Spirit is with me; He does not seem to draw me. I listen, I listen; but I quenched the Spirit--I stifled conviction. I have gone through life without Him, and now He seems gone! ‘ Quench not the Spirit.’” And he died. I am not going to say, my dear children, whether that man was saved or not--God only knows--he may be; Jesus may have saved him. I know he was very unhappy indeed, to look back and think when he was dying that, he had been so “ unstable.” Now I will tell you one more thing in which I think you are like the “ water.” Don’ t you find that you are very different, when you are with different sorts of people? When you are with good people, you feel hew pleasant it is to be good! Ah, when you go with another sort of people--wicked people, then you are like the wicked people, and you act like them, and feel like them! You are always like the people you are with--changing your character, and striving to please everybody. There is avery awful instance in the Bible of a man who did that. Do you know who it is? Pontius Pilate--he was like the people he was with. When he was with Christ, he was a Christian; when he was with a Jew, he was like a Jew; and when he was with a Roman, he was always like a Roman; and just see what he did. He at last became so wicked that he crucified Christ! He was a weak character. “ Unstable as water thou shalt not excel.” Now I think you see how you are like “ water.” Do you remember whether it is so? I think it is. Sometimes you have very good feelings, and they pass away like “ the dew” in the morning. I think you make good resolutions and break them again. I think you act according to the people you are with. And in all these things you are “ unstable” like the “ water.” Now God has said, my dear children, that if you are “ unstable” like the “ water,” you “ shall not excel.” If you are restless and changeable--if you are easily moved, like the “ water” in the basin, by the breath of what anybody says, or the footsteps of a companion--if you cannot stand up you will never be great. Now I come to the all-important thing. Are you very weak, my dear children? Which is weaker--your bodies or your souls? You have not very strong bodies, but your souls are weaker than your bodies, A good old divine, one of the old Puritans, who lived a long time ago in England, says that he always had a broken wine glass, without the bottom, and around the wine glass he used to have the text written--“ Hold Thou me up, and I shall be safe.” His soul was like the wine glass. To remind him how weak he was, he had this wine glass before him with the text written around it--“ Hold Thou me up, and I shall be safe.” How can we become more firm and strong that we may “ excel” --that we may all be useful Christians? That is what I want you to think about. One thing is (and I am going to tell you four things), to keep your promise, to be consistent and decided. That is one thing. Let us look at something which does not change. It helps us very much if we want to do anything steadily, to look steadily at steady things. For instance, when a man is steering a ship, he must not look at the waves, he must look at the compass, or at some star; or when a man is ploughing a furrow, he must not look close to him, but at some object at the end of the field, and then the furrow would be straight; and if you want to walk along a plank, you must not look on the plank, you must look at the end. Do that with your soul. Think how unchangeable Jesus Christ has been to you ever since you were born. This is one thing; now I come to the second. You will find, if you live long enough and think about it, that you cannot stand, and your soul cannot stand by itself. As soon as you get a vine in your garden, and you wish to make that vine a splendid tree, you bind it around something--all the little creepers must be entwined about something for that purpose, else it will not become beautiful; and, oh I my dear children, we are all of us creepers, we cannot live and grow unless we creep. Well, let us look at Psalms 61:2 --“ Lead me to the Rock that is higher than I.” What a pretty prayer! “ Oh! I am a poor, weak little girl (says one), I cannot keep my good resolutions; oh! ‘ lead me to the Rock that is higher than I,’ --that is, Jesus Christ: He is the Rock, and He will hold me up. And I shall twine around Christ, and shall get strong, because He is strong.” I will tell you about a man who lived some time ago. When he was a boy, he was very passionate, and often became very angry. This little boy had a very good mother--a kind, pious mother; and this mother used to read the Bible with him every morning, and she did what a great many good mothers do, when she had read a passage she used to say to the boy, “ Let us take a verse and think of it during the day--have it for our motto for the day.” And one morning, when this little boy had been in a great passion, and had been a very naughty boy indeed, when he went to read to his mother, she chose the sixty-first Psalm, and they read it together, and she said, “ Now, my dear boy, let us choose out of this Psalm a verse that shall be for our text for the day; and I think the best will be, ‘ Lead me to the Rock that is higher than I.’” And then she explained to him that Jesus Christ was “ the Rock,” and that he could not conquer his temper if he did not go to Jesus Christ for help, and if he loved Jesus Christ he would be able to conquer himself; and he said, “ I know I shall, I am sure I shall, I will conquer myself; I feel so different, that I am sure I shall never be angry again.” But, before the breakfast was over, the little boy was in a passion; yet when he was in that passion, his text came to his mind, “ O lead me to the Rock that is higher than I” : and he was conquered much sooner than was generally the case, because he offered up the prayer,” O lead me to the Rock that is higher than I; He will conquer me.” That boy lived on, and had a great many troubles in life. He was a young man who was very unkindly treated. I will not tell you who it was; but he said he found his text like a talisman--that is, a sort of charm; and whenever he was getting angry, he thought of these words, “ Lead me to the Rock that is higher than I; and I shall conquer.” And when that man came to lie upon his dying bed, a minister went to see him, and he said, “ What shall I read?” And he said, “ Oh, read the sixty-first Psalm--I owe everything to that--read it; oh, read it on!” and when the minister came to the end of the second verse--“ Lead me to the Rock that is higher than I,” --the sick man cried out, “ Stop, stop; I can’ t tell you what I owe to my mother who pointed out to me that verse when I was a little boy! She taught me to say, ‘ Lead me to the Rock that is higher than I’ ; and so I was conquered.” Now I must go on to my third point. If you are a weak character, and know it, you must not expose yourself to temptation. Supposing a doctor came and said to you, “ Now you are a person who will very easily take a fever” --would not you take great care not to go near a place where you knew there was a fever? Would not you be very careful? Supposing the cholera was very bad about, and you were told you must be particularly careful what you ate or drank, for you would easily take the cholera. Would not you be careful about your diet? I tell you, as the physician of your soul, that you are a character that will easily catch sin. Then, for God’ s sake, don’ t go near it--to danger; don’ t go in temptation’ s way, lest you catch that most contagious disease--sin. Once more. Take good care that you have some good foundation, as you are so “ unstable.” We may be easily led--take care to have a good foundation. Some time ago a ship was wrecked on the coast. She was riding at anchor, but she slipped her anchor, and so, drifting, ran on shore. The sea was running very high; only a few were saved on that dreadful night; they were saved by swimming on shore, or by getting on planks. There was one man on board ship, who was as calm as possible on that terrific night. One of the sailors went to him and said, “ Do you not know the danger? Don’ t you know we have lost our anchor, and are drifting on to the shore? Our destruction is certain.” “ Oh, I know, I know,” he replied, “ I have an anchor for the soul, a castle built upon a rock, sure and steadfast.” And it was that which gave him such stability; because he had the anchor of the soul, he could do anything. (J. Vaughan, M. A.)Reuben As the first-born, the full sprout of Jacob’ s strength, Reuben was entitled according to natural right to the first rank among his brethren, the leadership of the tribes, and a double share of the inheritance. This dignity is expressed by Jacob in a few but simple words: “ Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power.” Reuben’ s standing among his brethren could not have been more exalted, and Jacob seems to set it before him in increased and reiterated language. Dignities such as are implied in these words involve tremendous responsibilities, which Reuben did not realise or fulfil. In equally few but startling words, Jacob sets before him his sin and consequent judgment: “ Unstable as water, thou shalt not excel; because thou wentest up to thy father’ s bed; then defiledst thou it; my couch is gone.” Reuben’ s sin was sensuality, lust, by which he was carried away; and because of this dominating propensity he would never excel. And what is the first truth taught us in this dignity and utter failure of Reuben? It is the truth running through the entire Scripture in every varied form--man’ s original dignity and his utter failure. Its bud is seen in Eden at man’ s creation, and the full-blown fruit in the awful and universal apostacy in the Book of Revelation. But there are other and more startling truths shadowed forth in this sin of Reuben’ s. It is probable that old Jacob had not resented that sin at the time, or that Reuben had thought little of his father’ s deep wrong, and of the sorrow that had wrung his heart in secret. In a little while it was passed over, and Reuben thought nothing more of it. How often it is so with many. The crime they have committed in secret has for the moment made the conscience uneasy. The deep wrong inflicted has perhaps left some temporary compunction. But because no hand of retribution has been laid upon them, and no shadow of vengeance has darkened their path, it is soon forgotten. The pressure of business, and the round of amusements, and the ten thousand influences driving the thoughts into new channels, has forced it out of memory, and so the thing is forgotten. Nay, but sin dogs the steps, and brings its consequences to light at unexpected moments, and in most unlikely ways. Here, years after its commission, it starts up to darken the path of the criminal, surefooted though slow of pace to cast a blight over all its prospects, and make a man feel that there is a judgment awaiting him. Observe, again, how few trace their not excelling to some past act which has tainted their whole moral and intellectual nature. Some secretly gratified lust has given a downward impetus to the character, which has been again and again repeated. These undisclosed chapters in the man’ s history are the explanation of his “ instability” of character, just as the hectic flush on the countenance betrays the deadly disease preying upon the vitals. There is no remedy for such a state of things but a change of heart, a great and mighty transformation, of soul by the Spirit of God. And even then, the taint of the original sin will colour the natural life to the end, and can only be met by constant watchfulness, struggle, and prayer. (F. Whitfield, M. A.)Instability Perfect stability has ceased from the world since the day when Adam fell. He was stable enough when in the garden he was obedient to his Master’ s will; but when he ate of the forbidden fruit he did not only slide himself, but he shook the standing places of all his posterity. Perfect stability belongs alone to God; He alone, of all beings, is without variableness or shadow of a turning. He is immutable; He will not change. He is all-wise; He need not change. He is perfect; He cannot change. But men, the best of them, are mutable, and therefore to a degree they are unstable, and do not excel. Yet it is remarkable that, although man has lost perfect stability, he has not lost the admiration of it. Perhaps there is no virtue, or, rather, no compound of virtues, which the world more esteems than stability of mind. You will find that, although men have often misplaced their praise, and have called those great who were not great, morally, but were far below the level of morality, yet they have scarcely ever called a man great who has not been consistent, who has not had strength of mind enough to be stable in his principles. Now my brethren, if it be so in earthly things, it is so also in spiritual. Instability in religion is a thing which every man despises, although every man has, to a degree, the evil in himself; but stability in the firm possession and practice of godliness will always win respect, even from the worldly, and certainly will not be forgotten by Him whose smile is honour and whose praise is glory, even the great Lord and Master, before whom we stand or fall. I have many characters here to-day whom I desire to address in the words of my text. “ Unstable as water, thou shalt not excel.” I. First, then, to all Christians permit me to address myself. We are none of us stable as we should be. We had a notion when we were first converted, that we should never know a change; our soul was so full of love that we could not imagine it possible we should ever flag in our devotion; our faith was so strong in our Incarnate Master, that we smiled at older Christians who talked of doubts and fears; our faces were so steadfastly set Zionward that we never imagined By-path Meadow would ever be trodden by our feet. We felt sure that our course would certainly be “ like the shining light, which shineth more and more unto the perfect day.” But, my brethren, have we found it so? Have we not this day to lament that we have been very changeable and inconstant, even unstable as water? How unstable have we been in our frames? We have had more changes than even this variable climate of ours. It is a great mercy for us that frames and feelings are not always the index of our security; for we are as safe when we are mourning as we are when we are singing; but, verily, if our true state before God had changed as often as our experience of his presence, we must have been cast into the bottomless pit years ago. And how variable have we been in our faith! In the midst of one trouble we have declared, “ though He slay me, yet will I trust in Him,” we have courted the jeer, we have laughed at the scorn of the world, and have stood like rocks in the midst of foaming billows, when all men were against us; another week has seen us flying away, after denying our Master, because like Peter, we were afraid of some little maid, or of our own shadow. And have you not also, at times, my friends, felt variable in your love? How unstable we are! At one time we are quite certain we are the Lord’ s; though an angel from heaven should deny our election, or our adoption, we would reply that we have the witness of the Spirit that we are born of God, but perhaps within two minutes we shall not be able to say that we ever had one spiritual feeling. We shall perhaps think we never repented aright, never fled to Christ aright, and did never believe to the saving of soul. Oh! it is no wonder that we do not excel, when we are such unstable creatures. II. And now leaving these general remarks I have to single out a certain class of persons. I believe them to be TRUE , but they are Christians of a singular sort. How many Christians have we in our churches that are unstable as water? I suppose they were born so. They are just as unstable in business as they are in religion; they open a grocer’ s shop, and shut it in three months, and turn drapers, and when they have been drapers long enough to become almost bankrupts, they leave that and try something else. When they were boys they could never play a game through; they must always be having something fresh: and now they are just as childish as when they were children. Look at them in doctrine, you never know where to find them. Oh ye unstable Christians, hear ye the word of the Lord! “ Unstable as water, thou shalt not excel.” Your life shall have little of the cream of happiness upon it: you shall not walk in the midst of the King’ s highway, in which no lion shall be found, but you shall walk on the edge of the way, where you shall encounter every danger, feel every hardship and endure every ill. You shall have enough of God’ s comfort to keep you alive, but not enough to give you joy in your spirit and consolation in your heart. (C. H. Spurgeon.)Reuben the unstable 1. Reuben seems to have been a man who exercised no control over himself. He schooled himself to no particular line of thought or work, but was carried hither and thither by every momentary desire or passion. 2. Jacob’ s prophecy concerning Reuben was a true one. His weakness and character and its baneful influence would have seem to have affected all his posterity. There is no record of any great action, and no mention of any judge or prophet or leader of any kind belonging to the tribe of Reuben. 3. The character of this man is by no means a rarity. There are those who have had every advantage of birth, education, and social position to start with in life; but from the first they were so shifting in purpose, so volatile in character, and so apt to be carried away by impulse and passion, that they have not benefited by their superior advantages, and have utterly failed to make progress in the race of life. 4. It is the curse of sin, that it unnerves man, destroying the nobility of his character and bringing him down to be the slave of his lower nature. 5. The great secret of excellence lies in steadiness and perseverance. (J. Menzies.)Example of indecision Pilate exhibited a sad degree of vacillation, inconsistency, indecision. Now he throws all blame upon the priests: “ I am innocent of His blood; see ye to it.” Again he takes the entire responsibility upon himself. “ Knowest Thou not that I have power to crucify Thee, and power to release?” Now he pronounces Jesus innocent, yet with the same breath proposes to have Him punished as guilty; now he gives Him up, and then he has recourse to every kind of expedient to rescue. Unstable as water, he does not, he cannot succeed. He allowed others to dictate to him. Carelessly and inconsiderately, he submits that to their judgment which he should have kept wholly within his own hold. He becomes thus as a wave of the sea, as a feather in the air, which every breeze of heaven bloweth about as it listeth. (Dr. Hanna.)Vacillation of indecision-- A man without decision can never be said to belong to himself; since, if he dared to assert that he did, the puny force of some cause about as powerful you would have supposed as a spider, may make a seizure of the hapless boaster the very next moment, and contemptuously exhibit the futility of the determinations by which he was to have proved the independence of his understanding and his will. He belongs to whatever can make capture of him, and one thing after another vindicates its right to him, by arresting him while he is trying to go on; as twigs and chips floating near the edge of a river, are intercepted by every weed and whirled in every little eddy. Having concluded on a design, he may pledge himself to accomplish it--if the hundred diversities of feeling which may come within the week will let him. His character precluding all foresight of his conduct, he may sit and wonder what form and direction his views and actions are destined to take to-morrow; as a farmer has often to acknowledge that next day’ s proceedings are at the disposal of its winds and clouds. (J. Foster.)Weakness of indecision Incapable of setting up a firm purpose on the basis of things as they are, he is often employed in vain speculations on some different supposable state of things which would have saved him from all this perplexity and irresolution. He thinks what a determined course he could have pursued if his talents, his health, his age had been different; if he had been acquainted with some one person sooner; if his friends were on this or the other point different from what they are; or if fortune had showered her favours on him. And he gives himself as much license to complain as if all these advantages had been among the rights of his nativity, but refused by a malignant or capricious fate to his life. Thus he is occupied, instead of marking with a vigilant eye, and seizing with a strong hand all the possibilities of his actual situation. (J. Foster.)Example of indecision He was--i.e. Balaam--as an old writer remarks, one of those unstable men whom the apostle calls “ doubleminded,” an ambi-dexter in religion, like Redwald king of the East Saxons, the first that was baptised, who (as Camden relates) had in the same church one altar for the Christian religion, and another for sacrificing to devils; and a loaf of the same leaven was our resolute Rufus, that painted God on one side of his shield and the devil on the other, with this desperate inscription, In utrunque paratus--“ ready for either.” Not wavering It is related of Alexander the Great, that, being asked how it was that he had conquered the world, he replied, “ By not wavering.” The decided man Behold the decided man! He may be a most evil man; he may be grasping, avaricious, covetous, unprincipled, still, look how the difficulties of life know the strong man, and give up the contest with him. A universal homage is paid to the decided man as soon as he appears among men. He walks by the light of his own judgment; he has made up his mind; and having done so, henceforth action is before him. He cannot bear to sit amidst unrealised speculations; to him speculation is only valuable that it may be resolved into living and doing. There is no indifference, no delay. The spirit is in arms; all is in earnest. Thus Pompey, when hazarding his life on a tempestuous sea in order to be at Rome on an important occasion, said, “ It is necessary for me to go; it is not necessary for me to live.” Thus Caesar, when he crossed the Rubicon, burned the ships upon the shore which brought his soldiers to land, that there might be no return. (E. P. Hood.)Evils of inconstancy An inconstant and wavering mind, as it makes a man unfit for society (for that there can be no assurance of his words or purposes, neither can we build on them without deceit), so, besides that, it makes a man ridiculous, it hinders him from ever attaining any perfection in himself (for a rolling stone gathers no moss, and the mind, while it would be everything, proves nothing. Oft changes cannot be without loss); yea, it keeps him from enjoying that which he hath attained. For it keeps him ever in work, building, pulling down, selling, changing, buying, commanding, forbidding. So, while he can be no other man’ s friend, he is the least his own. It is the safest course for a man’ s profit, credit and ease, to deliberate long, to resolve surely, hardly to alter, not to enter upon that whose end he sees not unanswerable, and when he is once entered not to surcease till he have attained the end he foresaw. So may he, to good purpose, begin a new work when he hath well finished the old. (Bp. Hall.)Difficulty of decision: “ I have often made stern resolutions not to overwork myself, and to take more relaxation; but ‘ no’ is not learnt in a day.” (George Moore.)A contrast of decision: When general Suwaroff commanded, under the Prince of Coburg, on the frontiers of Turkey, he had an army of twenty-five thousand men. Coburg himself had thirty-seven thousand, and the Turks only twenty-eight thousand. Prince Coburg’ s army, which had taken a good position on a rising ground, about nine miles distant from Suwaroff, was attacked and obliged to fall back. Coburg then wrote to Suwaroff, “ I was attacked this morning by the Turks. I have lost my position and artillery. I send you no instructions what to do. Use your own judgment, only let me know what you have done as soon after as you can.” Suwaroff immediately sent the following answer, “ I shall attack the Turks to-morrow morning, drive them from your position, and retake your cannon.” Before three o’ clock in the afternoon Surwaroff kept his word; and Coburg’ s army had the cannon and their old position before night. The prophecy respecting Reuben: That the tribe of Reuben did not excel is evident at the first glance of Hebrew history. At the time of the Exodus it was but the seventh in population, and, before entering Canaan, its numbers had so far diminished that it was then the ninth (Numbers 1:21; Numbers 26:5). On the division of the Promised Land, the Reubenites received an inheritance on the east side of the Jordan, where they were exposed to the incursions of surrounding nations (Numbers 32:1; Joshua 1:14, &c.), and it is observable that they were among the first of the tribes of Israel who were carried away by the kings of Assyria (see 1 Chronicles 5:26). (Thornley Smith.)Strong resolution: It is a miserable thing to see men and women driven before the wind like thistledown. You can make your choice whether, if I may so say, you shall be like balloons that are at the mercy of the gale, and can only shape their course according as it comes upon them and blows them along; or like steamers that have an inward power that enables them to keep their course from whatever point the wind blows; or like some sharply-built sailing ship, that, with a strong hand at the helm, and canvas rightly set, can sail almost in the teeth of the wind and compel it to bear it along in all but the opposite direction to that in which it would carry her if she lay like a log on the water. (A. Maclaren, D. D.)An irresolute man: Surely there is nothing walks the earth more contemptible, as well as more certainly evil, than a man who lets himself be made by whatever force may happen to be strongest near him, and fastening up his helm, and unshipping his oars, is content to be blown about by every vagrant wind, and rolled in the trough of each curling wave. (A. Maclaren, D. D.)Man united to the strong We must be made fast to something that is fast, if we are not to be swept like thistledown before the wind. (A. Maclaren, D. D.)A strong purpose in life: What a noble thing any life becomes, that has driven through it the strength of a uniting single purpose, like a strong shaft of iron bolting together the two tottering walls of some old building. (A. Maclaren, D. D.) Genesis 49:5-7 Simeon and Levi are brethren The blessing of Simeon and Levi: I. THEIR SIN. 1. Immoderate revenge. 2. Cruelty to unoffending beasts. 3. Their cruelty was deliberate. II. THEIR PENALTY. 1. To be disavowed by the good. 2. Their deed is branded with a curse. 3. They are condemned to moral and political weakness. (T. H.Leale.)Simeon and Levi The passage begins by declaring “ Simeon and Levi are brethren.” “ Brethren” not merely as having the same parents, but in thought, feeling, action. “ Instruments of cruelty are in their habitations.” Such wickedness had these two brothers committed (see chap. 34. 25th and following verses) that Jacob could have no sympathy with it. As they had joined together to commit it, so righteous retribution was to follow. They were to be “ divided” and “ scattered.” Thus the murderous propensity of their nature would bring untold trouble upon Israel, and only by breaking this union and scattering them throughout Israel could their power for evil be weakened. They should form no independent or compact tribes. This sentence was so strikingly fulfilled when Canaan was conquered, that on the second numbering under Moses, Simeon had become the weakest of all the tribes (see Numbers 26:14). 1. Among the many lessons taught by the conduct of this tribe let us notice first, that though men may be “ brethren,” there may be underneath this hallowed term principles utterly at variance with it. How sacred may be the outward sign, how suggestive of all that is commendable and holy, how hideous the principles it covers! The whited sepulchre may indeed cover the revolting sight of dead men’ s bones. Such terms are the outward memorials of what should be, but too often they serve to represent their very opposite. One bearing the holiest of all names, Christian, may have a devil at heart. 2. Mark another truth. “ Their swords are weapons of violence,” the patriarch says--the “ anger was fierce,” the “ wrath was cruel.” The sword is a lawful weapon. Anger may be right and wrath too. It is when they degenerate into “ violence,” “ fierceness,” and “ cruelty” that they become sin. From being instruments of righteousness it is an easy transition to become instruments of Satan. And let not our inveterate self-righteousness take refuge under the covering that because no such crime as “ houghing the oxen” is ours, therefore we are all right before God. Is it possible for such an easy self-deception: Yes, possible, and the thought of many, yea of most. What I is there not adultery in a “ look” ? Is there not murder in a feeling? 3. And observe, it is the sin that is cursed and not the sinner: “ Cursed be their anger, for it was fierce; and their wrath, for it was cruel.” It is the same all through the Bible. The sinner is never cursed apart from the sin that is in him. And for this sin which draws down that curse God has made a rich provision in Christ’ s precious blood. If the sinner is cursed it is because he loves his sin, and clings to it, and will not have it removed. “ The blood of Jesus Christ cleanseth from all sin.” Sin must be cursed. And if the sinner will not avail himself of the remedy, but still cleave to his sin, then he may be cursed with it--“the wrath of God abideth on him.” 4. Observe another truth in the history of these tribes in conjunction with that of Reuben in the last chapter. It is this, that the result of all sin, all living to the flesh, is diminution. Reuben’ s sin led to it, for Moses had to pray that he might have a “ few men” left, and not become altogether extinct. Simeon and Levi were to be “ divided” and” scattered” ; and both traceable to one cause--giving way to the flesh, to sensuality and self-will. Yes, living to self, to sin, to anything lower than Christ, does diminish. It makes us little--increasingly little. It banishes every vestige of largeness and greatness and grandness from our character, and from everything about us. We become little hearted, little souled, little in our ways of looking at things. 5. Lastly, let Jacob’ s word of warning go forth to every Christian: “ O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united.” The patriarch, as he thinks of their sin, traces its source to a “ secret” spring, and its manifestation in an “ assembly.” He warns us to have nothing to do with one or the other. The outward association and the secret spring are both alike dangerous to the soul. Like the Psalmist in his first Psalm, he would, as a faithful sentinel, warn us against coming in the way of either. And it is well, when evil is around us, to talk to one’ s own soul about it all. “ O my soul, come not thou into their secret; mine honour, be not thou united.” To make a clamour is easy. But let us watch our own souls, and all such meditation should have one effect--one of solemnity, separation, holiness: “ Come not thou into their secret; unto their assembly, mine honour, be not thou united.” If there is anything of God in you, then, “ be not thou united.” No union with the flesh, or with aught that is contrary to God. (F. Whitfield, M. A.)The tutor’ s prediction respecting Tiberius Theodorus Gaddaraeus, who was tutor to Tiberius the Roman Emperor, observing in him, while a boy, a very sanguinary nature and disposition, which lay lurking under a show of levity, was wont to call him “ a lump of clay steeped and soaked in blood.” His predictions of him did not fail in the event. Tiberius thought death was too light a punishment for any one that displeased him. Hearing that one Carnulius who had displeased him had cut his own throat, “ Carnulius,” said he, “ has escaped me.” To another, who begged of him that he might die quickly, “ No,” said he, “ you are not so much in favour as that yet.” (Moral and Religious Anecdotal.)A curse or a blessing I would remind you of the different histories of the tribes of Simeon and Levi, as being alike fulfilments of one and the same prophecy. That was not because the prediction itself was, like some of the heathen oracles, so vague or so ambiguous that it could not be falsified by any event, for the phrases, “ I will divide them in Jacob and scatter them in Israel,” are both definite and clear. But the explanation is to be found in the subsequent conduct of the men of Levi, as contrasted with that of the men of Simeon, whereby in the one case the prophecy took the ultimate character of a blessing, and in the other it kept that of a curse. Now this was in the lifetime of a tribe which extended over hundreds of years, but something not dissimilar may occur in the lifetime of an individual. Let us suppose that two men have been guilty of the same sin, and that as the penal consequence they have both had to bear the same thing, namely, separation from their native land and virtual transportation to a new and strange country. But the one, unwarned thereby, continues in his wicked ways, and goes down and down in iniquity, until he ceases to be recognizable even by those who look for him; while the other, moved to penitence, begins a new career, earns an honourable independence, gives himself to public affairs, and becomes a benefactor to the colony or the state, so that at length his name is everywhere mentioned with gratitude and respect. Here the proximate results in both cases were the same, but the ultimate how different! and all owing to the different dispositions of the two men. Nor is this an improbable supposition; you may have come on many eases like it, and they are all full of warning to some and encouragement to others, not only for the present life, but also for that which is to come. Up to a certain point we have power, by our penitence, to make blessing for ourselves for the life that now is and for that which is to come; nay, even after we have lost the first opportunity, there may come another on a lower plane; but at length there is a limit, beyond which all such opportunities cease, and we must “ dree our weird” eternally. (W. M. Taylor, D. D.) Genesis 49:8-12 Judah, thou art he whom thy brethren shall praise The blessing of Judah: I. THAT HE SHOULD WIN THE PRAISE OF HIS . II. THAT HE SHOULD BE THE TYPE OF THE HERO. 1. A growing power. 2. A. righteous power. 3. A power to be dreaded. III. THAT HE SHOULD BE THE TYPE OF THE MESSIAH. 1. In his sovereignty. For-- (1) He had regal power. (2) He had power combined with gentleness. (3) He had a power which sweetly wins obedience. 2. In his prosperity. (T. H. Leale.)Judah’ s praise: I. JUDAH’ S PRAISE. 1. He is first in intercession. 2. He is first in wisdom. 3. He takes precedence in offering (see Numbers 7:12). 4. He takes precedence in march (see Numbers 10:14; Judges 1:2). In all things he has the pre-eminence (Psalms 68:67-68). II. JUDAH’ S ABROAD. “ Thy hand shall be in the neck of thine enemies.” Illustrate by life of David--He passed through severe conflicts 1 Samuel 17:34-36). He gained great victories (2 Chronicles 13:14). He founded a peaceful empire. He utterly crushed the forces of his foes, and broke the neck of all opposition. So has our Lord done by His life, death, resurrection, reigning power, and second coming. III. JUDAH’ S HONOURS AT HOME. “ Thy father’ s children shall bow down before thee.” 1. He became the head of the family. 2. He was clothed with lion-like power. “ He couched as a lion, and as an old lion” (see verse 9). “ The lion of the tribe of Judah hath prevailed” Revelation 5:5). 3. He is the centre of our assembling. “ To him shall the gathering of the people be” (verse 10). 4. His glory is His meekness. “ Binding his foal,” &c. (verse 11). “ Thy King cometh, meek and sitting upon a colt the foal of an ass” (Matthew 21:5). 5. The wine hath at His first and second advent makes Him lovely in our eyes (verses 11, 12); also “ I have trodden the wine-press alone” (Isaiah 63:1-3). 6. He is king to us for ever. Hallelujah (see Hosea 11:12). “ Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God.” Are we among the foes against whom He fights as a lion? Let us beware how we rouse Him up (verse 9). Are we among His friends for whom He fights? Let us praise Him with all our hearts, and now bow down before Him. Are we not His Father’ s children? Do we hunger and thirst after heavenly food? See in the 12th verse how abundant are wine and milk with Him. (C. H. Spurgeon.)The blessing of Judah The first verse of Jacob’ s blessing on Judah begins with the final triumph of the tribe and victory over all its foes. It then descends to details as to how this victory will be accomplished. As we look at it let us read in it the history of the Lion of the tribe of Judah. There are consecutive stages in the verses, beginning with the highest in the first line of the first verse of the text: “ Judah, thou art he whom thy brethren shall praise.” The order of these verses is one of constant occurrence in the Bible. The issue, great, grand, and glorious, is first stated, then we descend to the details by which it is brought about. “ Thou art he whom thy brethren shall praise.” Praise is the final note and the never ending one to the Lord Jesus Christ. It begins when the soul is first brought to know experimentally the Lord Jesus Christ, in His Person and in His work, as the Lion of the tribe of Judah. Praise for the pardon of all guilt and the forgiveness of all sin through the precious blood of Jesus. Praise for that wondrous love that has stooped down to our lowest condition and lifted us up out of the pit of corruption to His throne of glory. And whence is the source of all this joy and praise now and hereafter? We have it in the next clause: “ Thy hand shall be in the neck of Thine enemies.” It is that hand of which we read so much in God’ s Word. “ He laid His right hand upon me.” “ And Jesus stretched forth His hand.” These and such passages tell us what it means. It is Christ putting forth His power over every foe. He conquered death and hell. He conquers still every foe thou hast. Therefore it is that “ Thy Father’ s children bow down to Thee.” For whom have we in heaven or on earth like Him! There is none like Thee! Lord, to whom shall we go? Let every tongue be vocal with Thy praise, every heart bow down at Thy feet. Let all our powers, all that is nearest and dearest, be laid there. Yes, “ the father’ s children shall bow down before Him.” The whole of Israel and Judah shall bow down before Jesus. He is their Messiah and their King. But observe further how this is brought about. “ Judah is a lion’ s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion and as an old lion: who shall rouse him up?” The words point to something far greater and deeper in spiritual import. In this graphic picture we behold the Lion of the tribe of Judah, the Lord Jesus Christ. In the young lion ripening into full strength as a growing lion, and becoming the ancestor of the lion tribe, we see the growth of this Lion from infancy to manhood. “ He shall grow up before Him as a tender plant and as a root out of a dry ground.” “ But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel, whose goings forth have been from of old from everlasting. And the remnant of Jacob shall be among the Gentiles in the midst of many people as alien among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down and teareth in pieces, and none can deliver” (Micah 5:2-8). “ He couched; he lay down as a lion, and as a great lion; who shall stir him up?” Numbers 24:9). In all these passages we see the Lion of the tribe of Judah going forth at the head, and as the Leader of His people Israel. And what is the meaning of the lion seizing its prey and then ascending to its lair in the mountains? What but that same Lion of the tribe of Judah, the Son of God from heaven, seizing its prey and conquering it, when He laid down His life on the cross. There He met every foe, and gained His great victory over the devil, over sin and death and the grave. There He seized the prey, and from that great fight and victory “ He went up” --up to His Father’ s throne as man’ s great Representative. And so we have Him brought before Revelation 5:5-6) in the double character as the Lamb of God, the Sin-bearer of the human race, and in the royal dignity of the Lion of the tribe of Judah. Yes, our Jesus went up from the prey, and as He went up, ten thousand times ten thousands of angels uttered their voices, “ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of Glory shall come in. Who is this King of Glory? The Lord, strong and mighty; the Lord, mighty in battle. Who is this King of Glory? The Lord of hosts, He is the King of Glory” (Psalms 24:7-8; Psalms 24:10). But there is another figure in the picture drawn by Jacob. The figure of a lion is followed by that of a lioness, peculiarly fierce in defending its young. Have we not here the Lion of the tribe of Judah as the Avenger of His people, coming forth to execute judgment upon the nations? At present we see this Lion “ stooping down,” “ couching,” waiting for that moment when He shall come forth to seize upon the prey. “ From the prey” He has indeed “ gone up” ; but He is to return again as the Lion of the tribe of Judah to “ take vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thessalonians 1:7-10; Romans 11:26; John 14:2-3; Acts 1:11; Revelation 19:11-15; Mt Amos 3:11; Revelation 1:7; Hebrews 9:28; Isaiah 11:10-11; Philippians 3:20-21; 1 Thessalonians 4:16-17; Zechariah 14:4-5). But to pass on to the remaining portion of the text: “ The sceptre shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come, and unto Him shall the gathering of the people be.” A sceptre is the symbol of regal command, and, in its earliest form, it was a long staff which the king held in his hand when speaking in public assemblies; when he sat upon his throne he rested it “ between his feet” inclining towards himself. The idea is that Judah was to have the rule, the chieftainship, till Shiloh came. We must also bear in mind that the coming of Shiloh was not to terminate the rule of Judah. It would then only attain to full dominion in the Person of the Lion of the tribe of Judah. Judah was to bear the sceptre with victorious lion-courage until, in the future Shiloh, the obedience of the nations came to Him, and through Him eventually widening into the peaceful government of the world. The term “ Shiloh” is strikingly confirmatory of this view in relation to Christ and His work. Critically it means “ rest,” “ peace,” “ quietness.” So Christ is called the Prince of Peace (Isaiah 9:6). “ In His time,” it is said, “ there shall be abundance of peace so long as the moon endureth” (Psalms 72:7). Again, “ This Man shall be our peace” (Micah 5:5). Of Christ, it is said, “ peace on earth” was sung by angels at His birth. His own words were, “ Peace I leave with you; My peace I give unto you” : “ Come unto Me, all ye that are weary and heavy laden, and I will give you rest” : and again, “ Take My yoke upon you, and learn of Me: and ye shall find rest unto your souls” : again, “ These things have I spoken unto you that in Me ye might have peace.” Peace, rest, and quietness, these are the meaning of “ Shiloh,” and they are all fulfilled in the Lord Jesus Christ. But let us mark another expression of Jacob’ s with reference to this Shiloh: “ unto Him shall the gathering of the people be.” Two meanings are wrapped up in these words. First, Shiloh is the Gatherer; and secondly, He gathers to Himself. Mark how our blessed Lord confirms this Himself: “ I, if I be lifted up from the earth, will draw all men unto Me.” This the Lord Jesus is doing now in grace; but the full accomplishment has not yet taken place. The time is drawing near when “ all kings shall bow down before Him, all nations shall serve Him.” “ As I live, saith the Lord, to Me every knee shall bow, every tongue shall confess.” And the time is at hand. We can even now hear the sound of His chariot wheels in the distance. The Church’ s journey is nearly done. All things tell us that the morning is at hand, and with that morning the joyous greeting and the eternal gladness, the sun that shall no more go down, and the hallelujahs of a multitude that no man can number meeting in the house of their Father to go no more out. Blessed morning, long expected! Hasten thy dawning upon our troubled world; Yea, “ come, Lord Jesus, come quickly!” But to revert once more to Jacob’ s blessing on Judah. Observe the superabundance of Judah’ s blessings, and their deep spiritual import: “ binding his foal unto the vine; and his ass’ s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes.” “ His eyes shall be red with wine, and his teeth white with milk.” Judah is here depicted as having attained, even before the coming of Shiloh, to a rest acquired by victory over surrounding foes, and enjoying in peaceful repose the abundance of his inheritance. But such a view is far from exhausting the words here brought before us. Indeed, in no full sense were they ever realized in the tribe of Judah. It is to the many and great spiritual blessings of the Lion of the tribe of Judah these words refer. We read of “ the love of Christ that passeth knowledge” ; of “ joy unspeakable and full of glory” ; that if all the things about Jesus were to be written “ the world itself could not contain the books that should be written;” that “ eye hath not seen, nor ear heard, neither have entered into the heart of man to conceive, the things that God hath prepared for them that love Him.” And let us notice, every one of these blessings are directly connected with Christ Himself. The word “ His,” which runs through these verses, shows us this. “ His eyes red” ; “ His teeth white” ; “ His garments washed in wine” ; “ His clothes in the blood of grapes.” Such expressions remind us of the Song of Solomon, in which the Beloved is described in similar language. They all show us the preciousness of the Person of the Lord Jesus; just as the beloved apostle loved to dwell upon it in his description in Revelation 1:13-16. (F. Whitfield, M. A.) Genesis 49:10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be A revelation of Christ: I. Using the word prophecy in its predictive sense, this is THE OF . II. This prophecy contains OF CHRIST. III. This revelation of Christ was connected with the announcement of THE TIME WHEN HE WAS TO APPEAR. IV. This announcement is connected with a statement showing IN WHAT WAY HIS PEOPLE WILL COME TO HIM. It is at once predictive and descriptive. V. This statement suggests an inquiry into THE DESIGN OF CHRIST IN THE PEOPLE TO HIMSELF. In harmony with His title as “ the Peaceful One,” His grand design is to give them rest. 1. Rest, by reconciling them to God. 2. Rest, by effecting the spiritual union of man with man. 3. Rest, by leading us to perfect rest in another world. (C. Stanford, D. D.)The Shiloh; or, the world’ s tranquilizer: I. THE PART OF THIS CHRIST. 1. That Judah should have regal power. 2. The continuation of this authority up to a certain time. 3. The fulfilled part of this prophecy shows two things-- (1) Man’ s power, through God, of foreseeing the future. (2) God’ s character as the Governor of the world. (a) His faithfulness, strictly adhering to His word through the sweep of ages. (b) His almightiness, so over-ruling the affairs of nations and of generations as to bring about to the very hour the facts He foretold. II. THE PART OF THIS . “ Unto Him shall the gathering of the people be.” 1. Self-sacrificing kindness attracts men. 2. Marevellousness attracts men. 3. Promise of good attracts men. 4. Sublime grandeur attracts men. (Homilist.)The promised Shiloh: I. THE TITLE OF THE SAVIOUR. 1. A messenger, or one who is sent (John 6:29; John 6:38; John 6:57; John 7:16; John 28:9-33). 2. Peace-maker (Ephesians 2:13; Colossians 1:20). 3. Prosperous Saviour. II. THE OF THE MESSIAH. 1. He was to be of the tribe of Judah. 2. He was to come before the rule and authority of the tribe of Judah should cease. III. THE WORK OF THE MESSIAH “ Unto Him shall the gathering of the people be.” They are gathered-- 1. To His cross as the source of salvation. 2. To His cause as His devoted followers. 3. To His Church as the visible friends of His kingdom. 4. To His royal standard as His loyal and obedient subjects. 5. To His glorious kingdom as the trophies of His grace, to shine forth in the lustre of purity and blessedness for ever and ever. Learn: 1. The true character of the Lord Jesus. He is the promised Shiloh. 2. Have we been brought to a saving experimental knowledge of His grace? 3. The full accomplishment of the text is yet to come. (J. Burns, D. D.)The prophecy of Jacob respecting Shiloh: I. It will be proper, first, TO THE AND ITS . Until the period at which it was delivered the nation of Israel was not divided into tribes; but from this period it was always so divided. The prophecy asserts that the sceptre should not depart from the tribe of Judah until a personage here denominated Shiloh should appear. 1. What we are to understand by the term “ sceptre,” as here employed, is the whole question: whether it relates to regal authority, as some suppose. This appears improbable; for, in the first place, the regal sceptre was not specially placed in the tribe of Judah, and could not be said to depart from that tribe more than another; secondly, Saul was of the tribe of Benjamin, not of Judah; neither were the Maccabeans of Judah’ s tribe. “ Sceptre” here denotes a staff of office; each tribe had its rod of power, and the meaning is that the authority of a tribe should remain in Judah until the period specified should arrive. After the three captivities the ten tribes, which had been separated from those of Judah and Benjamin in the reign of Rehoboam, were lost and blended among the nations. But Judah and Benjamin, thenceforward regarded as one tribe, still possessed its rod of authority, and hence the name of Jew, derived from Judah, was used to mark the whole nation. Judah remained as a separate people during the captivity at Babylon. 2. The term “ lawgiver” must be limited in its interpretation by the term “ sceptre.” 3. Concerning the meaning of the term “ Shiloh,” which occurs only in the text, various opinions have been proposed; the most probable is that it denotes the Peace-maker, Jesus Christ, who came (as the angels celebrated His nativity) to give “ peace on earth” ; or, as others think, it may mark Him as “ sent,” and thus be taken as the same word with “ Siloam,” which the evangelist interprets as “ sent” ; He continually spoke of Himself as one whom God had “ sent.” 4. The prophecy proceeds to state that “ to Him shall the gathering of the people be” ; words which express the dependence of faith, the allegiance of hope, which would centre in the promised Lord of all. Jesus Christ is the bond of a new society on earth! II. BY WAY OF BRIEF OBSERVE-- 1. The force of prophecy as an evidence of inspiration. The sign and test of prophecy is its fulfilment, according to the rule laid down by Moses, “ if the word does not take place the Lord has not spoken.” 2. The dignity of our Lord. He appears as the chief, the central object of prophecy; the light that illuminates its obscurity. 3. The consolation which believers may derive from the character which our Saviour sustains. 4. Our assembling on this and similar occasions proves the truth of the prediction; it is a comment on the words, “ To Him shall the gathering of the people be.” Why are we not Gentile idolaters? it is because “ Shiloh” has appeared among us. 5. Observe, as the last thing, the vanity of Jewish hope. The people to whom He came are still “ looking for another” : contradicting all prophecy, all history! But when the fulness of the Gentiles shall come in, when the times of the Gentiles shall be fulfilled, the children of Judah shall yet be visited with the Spirit of grace and supplications; “ they shall look on Him whom they have pierced; and shall mourn for Him as one that mourneth for his first-born.” Let us pray for their national conversion. (R. Hall, M. A.)The prophecy respecting Shiloh: I. WE SHALL TO THE GENERAL PURPORT OF THE TERMS, SCEPTRE, , AND SHILOH. If these words are satisfactorily defined, and correctly applied, there will be no difficulty whatever in the discussion of our second proposition. In our language the sceptre is a kind of royal staff or baton, which is borne on solemn occasions by kings as a token of their command and royal authority. In the Word of God it has evidently the same meaning, and was similarly used in ancient times. With regard to the word lawgiver it seems to signify legislative, or rather judicial, authority, and is intended to express the continuance of both civil and ecclesiastical power until the coming of Shiloh. But the remaining term appears the most important, and demands particular attention. It is the keystone of the prophetic edifice by which we must observe the symmetry, the magnificence, and the perfection of the whole. Shiloh evidently relates to some person, and the question is, “ Of whom speaketh the prophet this?” Acts 8:34). We hesitate not to reply, he speaks of the Messiah, even Jesus Christ, the Son of the living God. II. To OR PROVE THE EXACT OF THE . The passage intimates-- 1. The departure of the sceptre from the other tribes of Israel. 2. That on Messiah’ s appearance Judah should also give up his pre-eminence. 3. Men are to be gathered to Christ. It is of little consequence what name they bear in the professing world, what talents they possess, or with what external privileges they are favoured unless they are brought to Christ. He is the end of prophecy, the substance of ancient shadows, (1) They shall be gathered for purposes of mercy by the ministration of the gospel. (2) The people are to be gathered to Jesus by the agency of His own Spirit. “ It is the Spirit that quickeneth” (John 6:63). (3) The people shall be gathered to Christ in His Church. (4) The people shall be gathered to Christ at the last day for judgment. (T. Wood.)The Shiloh prophecy: There are, you perceive, three parts of the blessing, each taking up and repeating the happy name of Judah: “ Judah, thou art he whom thy brethren shall praise,” &c.; “ Judah is a lion’ s whelp,” &c.; and, “ The sceptre shall not depart from Judah,” &c. Let us take these three parts in their order. I. “ Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies: thy father’ s children shall bow down before thee.” There are here two things the relation of Judah to his brethren in Israel and his relation to the enemies of Israel. His relation to his brethren in Israel is expressed in the first and last clauses, “ Thou art he whom thy brethren shall praise” --“ thy father’ s children shall bow down before thee.” Now that there is a general reference here to the supremacy of Judah among the tribes is beyond doubt; but I cannot avoid the conclusion, a conclusion which has been strengthened by a very close examination of the principal words in this verse, that a greater than Judah is here, even Jesus, whose praise is sung by all the true Israel of God, before whom all the children of Abraham according to the spirit bow down and worship. This is supported by several considerations. The name “ Judah “ means “ Praise of God,” or “ Glory to God.” And there is, I cannot help thinking, something more than curiosity in the fact that if Hebrew equivalents were given for the Greek words in the hymn which was sung by angels over Bethlehem’ s plains, when the great Son of Judah was born there, a Prince and a Saviour, it might read thus, “ Judah in the highest, on earth Shiloh” ; “ Glory to God in the highest, and on earth peace.” This view is still further strengthened by the fact that the word here rendered “ praise” --“ thy brethren shall praise” --is used almost exclusively of praise to God. And if we are right in our view as to the clauses which refer to the relation of Judah to his brethren in Israel, it follows that in that clause which refers to his relation to the enemies of Israel we see not only the victories of Judah over the nations around him, but the victories of the great Son of Judah over His enemies all over the world. We have in fact here the germ of those numerous prophecies of which the second Psalm may be taken as a specimen. II. “ Judah is a lion’ s whelp: from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion: who shall rouse him up?” We have here Judah’ s supremacy and strength set before us in a lively figure, the figure of a lion. You observe of course the gradation in the prophecy: first the young lion rejoicing in his growing strength; then the adult lion in the full development of his power; and lastly, the old lion reposing in quiet majesty, satisfied with former triumphs, enjoying the fruit of them, but retaining his terrible strength, so that even the boldest dare not rouse him up. Here again we have the basis and explanation of not a little of subsequent prophecy. We find the Lion of Judah again in Balaam’ s prophecy (Numbers 24:9; also 23:24). We find it in prophecies where perhaps we little expect it, e.g., Isaiah 29:1-2, where Ariel, you must remember, is the Hebrew for “ Lion of God.” So, too, the lamentation of Eze 19:1-14. is all founded on this prophecy. The reference throughout all these is obvious, to the lion strength and prowess of the royal tribe of Judah. But is this all? Perhaps some of you may be ready to say, “ Yes, it is all.” Surely it cannot be said that there is any of the testimony of Jesus in a passage like that. It certainly seems as unlikely as any other prophetic passage in the whole Bible. Yet even here, if we take the Scripture for our guide, comparing Scripture with Scripture, the testimony of Jesus is not absent. And if you wish proof, follow me to two passages far apart from each other and from this, and yet evidently related to each other and to this. First, let us turn to that chapter about Ariel, “ the Lion of God” (Isaiah 29:1-24.). Read especially verses 11 and 12, and compare them with Revelation 5:1-5. The Ariel of the Old Testament here appears as the “ Lion of the tribe of Judah “ in the New. Who is the “ Lion of the tribe of Judah” ? No one reading that chapter in Revelation can hesitate about the answer. After all it is ,Jesus, the meek and lowly, and yet the great and terrible Jesus, the Lamb slain, and also the Lion slaying. He is the “ Lion of the tribe of Judah!” We may not forget that there is such a thing as “ the wrath of the Lamb.” III. “ The sceptre shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come,” &c. Who is Shiloh? Most clearly He is “ the Seed of the woman.” I set aside the translation, “ until Judah come Shiloh,” i.e., the place where the tabernacle was set up after the conquest of Canaan; I set it aside, because though grammatically possible, it is contrary to the scope of the prophecy, Judah having no more relation to the place long afterwards called Shiloh than any of the other tribes, and less than Joseph, in whose territory the place was; because it exhausts the prophecies in the early history of the tribes of Israel, whereas the patriarch says at the beginning that he is about to speak of that which shall happen “ in the last days” ; and because the supremacy of Judah over the other tribes, and her lion-like conquests, are to be found after, and not before, the children of Israel came to Shiloh. Besides, there is no evidence that any place of the name of Shiloh was known at this time, and there was certainly no gathering of the nations (the word in the Hebrew is not the singular, “ people,” but the plural, “ peoples” or “ nations” ) to Shiloh. Without any hesitation, then, we adhere to our own translation. And then the question comes: if Shiloh be the Messiah, as He evidently is, what is the meaning of the name? The vast majority of interpreters have always, and do still connect the word “ Shiloh” with that well-known family of Hebrew words signifying “ peace,” “ rest,” so that “ Shiloh” will signify “ the One who brings peace,” “ the One who gives rest.” There is almost everything in favour of this interpretation. It connects beautifully with the image of peace set forth in verses 11 and 12 which follow, and is strongly contrasted with the war-like metaphor of that which precedes (verse 9). It agrees with the circumstances under which the name “ Shiloh” was given to the place where the Tabernacle of God was set up by the children of Israel after God had given them rest from their enemies. Then in 1 Chronicles 5:2, we find, in explanation of the elder tribes being set aside, these words, “ For Judah prevailed above his brethren, and from him the chief ruler (or the prince)was to come,” which you may compare with that beautiful passage Isaiah 9:6, “ Unto us a child is born, unto us a son is given; and the government shall be upon His shoulder, and His name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace.” Then, too, the name which David gave to his son Solomon (a name closely connected with the name “ Shiloh” --it does not appear in English so distinctly as in the original); in that name we can scarcely fail to recognize the expectation of David, that in his just and peaceful reign there would be a type of the reign of the Prince of Peace--a position which is fully borne out by those Psalms of the kingdom, of which the well-known 72nd Psalm may be taken as a specimen. We have already referred to the angel doxology, “ Glory to God in the highest, and on earth peace,” where the words “ Judah” and “ Shiloh” come into a connection with each other very similar to what we find in this prophecy. Then we cannot help thinking of such precious words as these of our Shiloh, “ Come unto Me, ye that labour and are heavy laden, and I will give you rest.” “ Peace I leave with you, My peace I give unto you; not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid.” And not to multiply passages, for many more might be given, do we not find at the close of the Word of God, in the Book of Revelation, “ the Lion of the tribe of Judah,” and “ the Lamb,” the one the emblem of strength, and the other the emblem of gentleness and peace, close beside each other, and referring to the same glorious Saviour? We have already spoken of the “ Lion of the tribe of Judah” --well, the Lamb is the Shiloh of our text. It is, then, the “ Prince of Peace” whose coming is spoken of here. “ And unto Him shall the gathering of the peoples be.” The meaning of this is surely very obvious now. The Shiloh is the Seed in whom all nations of the earth are to be blessed. Here is the culmination of the royalty of Judah. The true idea is that the royalty is never to pass away from Judah, but is to culminate in the everlasting kingdom of the “ Lion of the tribe of Judah,” “ the Root of David,” “ King of kings and Lord of lords.” The sceptre is not to depart at all. The kingdom is to be an everlasting kingdom. The royalty of the tribe of Judah will last through all eternity, because the “ Lion of the tribe of Judah,” the “ Prince of Peace,” the Shiloh of God, in whom that royalty culminates, is “ the same yesterday, to-day, and for ever,” “ King of kings and Lord of lords “ for evermore! And then began the “ gathering of the peoples.” It may be interesting to take a passing glance at this prophetic gathering, as actually realized already in history. To begin with, we have an earnest of it in the long journey of the wise men of the East to worship the child Jesus. There we have the first-fruits of the great ingathering of the long excluded Shemites. Then again you remember the Syro-Phoenician woman, who, when Jesus came into the coasts of Tyre and Sidon, fell down at His feet and worshipped Him, and besought Him for a blessing for her child. There we see the first-fruits of the great ingathering of the Hamites. Yet again, you remember how, when Jesus was at one of the feasts in Jerusalem, there were certain Greeks among them that came up to worship at the feast, who came to Philip of Bethsaida in Galilee, earnestly asking, “ Sir, we would see Jesus.” There we see the first fruits of the great ingathering of the sons of Japheth. So ranch for the first fruits; now for the harvest. And here we find that saying true, “ The last shall be first, and the first last;” for when Shiloh came the very Jews refused to gather to Him; that very tribe of Judah from which, according to the prophecy, He sprung, despised and rejected Him; and accordingly, in the just displeasure of God, they were set aside “ until the fulness of the Gentiles be come in” Romans 11:25). Thus it is that the very Jews themselves are the last of all the peoples to gather unto their own Shiloh. (J. M. Gibson, D. D.)Shiloh The dying patriarch was speaking of his own son Judah; but while speaking of Judah he had a special eye to our Lord, who sprang from the tribe of Judah. Everything therefore which he says of Judah, the type, he means with regard to our greater Judah, the antitype, our Lord Jesus Christ. First, let the title “ Shiloh,” and secondly the testimony, “ To Him shall the gathering of the people be,” engage our attention. I. The title “ Shiloh.” What an old word it is! What an old world word! I should not wonder if it was one of Jacob’ s own coining. A pet name is often the product of peculiar love. Tender affection takes this kindly turn. Jacob’ s name for Jesus was “ Shiloh” ; and it is so long ago since he called Him Shiloh that I do not wonder that we have almost forgotten the meaning of it. He knew it had a wealth of meaning as it came from his lips, and the meaning is there still; but the well is deep; and those that have studied the learned languages have found this to be a word of such rare and singular occurrence, that it is difficult, with any positive certainty, to define it. Not that they cannot find a meaning, but that it is possible to find so many meanings of it. Not that it is not rich enough, but that there is an embarrassment of riches. It may be interpreted in so many different ways. Some maintain that the word “ Shiloh” signifies “ sent.” Like that word you have in the New Testament, “ He said to them, go to the pool of Siloam, which is, by interpretation, ‘ Sent,’” you observe the likeness between the words Siloam and Shiloh. They think that the words have the same meaning; in which case Shiloh here would mean the same as Mes-siah the sent one--and would indicate that Jesus Christ was the messenger, the sent one of God, and came to us, not at His own instance, and at His own will, but commissioned by the Most High, authorized and anointed to that end. Here let us stop a minute. We rejoice to know that, whatever this title means, it is quite certain Jesus was sent. It is a very precious thing to know that we have a Saviour; but often and often it has cheered my heart to think that this dear Saviour who came to save me did not come as an amateur, unauthorized from the courts of heaven, but He came with the credentials of the Eternal Father, so that, whatever He has done, we may be sure He has done it in the name of God. Jehovah will never repudiate that which Jesus has accomplished. Him hath God sent forth to be a propitiation; He is a mediator of God’ s own sending. Dwell, sweetly dwell, upon this meaning of the word Shiloh. If it means “ sent,” there is great sweetness in it. Others have referred it to a word, the root of which signifies the Son. Upon such a hypothesis the name would be strictly appropriate to our Lord. He is the “ Son of God” ; He is the “ Son of Man” ; He was the “ Son of Judah” ; He was the “ Son of David” : “ Unto us a child is born, unto us a Son is given.” Let us linger for a while upon this gloss--“ Until Shiloh,” “ Until the Son shall come.” Be the annotation right or wrong, Jesus is the Son of God. He that hath come to save us is Divine. Let us bless Him as the Son--the Son of God, the Son of man. A third meaning has been given to the word “ Shiloh” which rather paraphrases than translates it. The passage, according to certain critics, would run something like this: “ Until He come to whom it belongs, to whom it is, for whom it is reserved” ; or, as Ezekiel puts it, “ Overturn, until He shall come whose right it is, and Thou wilt give it Him.” It may mean, then, “ The sceptre shall not depart from Judah until He shall come whose that sceptre is.” This meaning is supported by many learned authorities, and has its intrinsic value. The sceptre belongs to Christ. All sceptres belong to Him. He will come by and by and verify His title to them. Have you not seen the picture that represents Nelson on board a French man-of-war, receiving the swords of the various captains he has conquered, while there stands an old tar at his side putting all these swords underneath his arm as they are brought up. I have often pictured to myself our great Commander, the only King by Divine right, coming back to this our earth, and gathering up the sceptres of the kings in sheaves, and putting them on one side, and collecting their crowns; for He alone shall reign King of kings and Lord of lords. When the last and greatest of all monarchs shall come a second time, “ without a sin-offering unto salvation” --oh, the glory of His triumph! He has a right to reign. If ever there was a king by nature, and by birth, it is the Son of David; if ever there was one who would be elected to the monarchy by the suffrages of His subjects, it is Jesus Christ. Let Him be crowned with majesty for ever and ever. To Him the royalty belongs, for Him it is reserved. The interpretation, however, which has the most support, and which I think has the fairest claim to be accorded correct, is that which derives the word “ Shiloh” from the same root as the word “ Salem.” This makes it signify peace. “ Until the peace, or the peace-bearer, or the peace-giver,” or, if you like it better, “ the rest, or the rest-maker--shall come.” Select the word you prefer, it will sufficiently represent the sense. “ Until the peace-bringer come, until the rest-maker come.” His advent bounds the patriarch’ s expectation and his desire. Oh, beloved, what a vein of soul-charming reflection this opens! Do you know what rest means? Such “ peace, peace,” such perfect peace as he hath whose soul is stayed; because he trusteth, as the prophet Isaiah hath it. Here is rest! Man may well take his rest when he has nothing to do, when it is all done for him. And that is the gospel. The world’ s way of salvation is “ Do,” God’ s way of salvation is, “ It is all done for you; accept and believe.” II. Trusting, then, dear friends, that your faith has identified the Shiloh of Jacob’ s vision, let us occupy the few minutes that remain to us in considering the testimony which the patriarch here bears. “ Unto Him shall the gathering of the people be.” “ Unto Him,” as the Hebrew runs, “ shall the gatherings of the peoples be.” So wide the circumference that converges in this glorious centre. It comprehends all the peoples of the Gentiles as well as Jews. Of course it includes the favoured nation, but it also takes in the isles afar off; yea, all of us, my brethren. “ Unto Him shall the gatherings of the peoples be.” What joy this announcement should give us! Do you realize it, that around Jesus Christ, around His cross, which is the great uplifted standard, the people shall gather? Be assured of this: Christ is the only centre of true unity to His people. The true Christendom consists in all that worship God in the spirit, not having confidence in the flesh. The true Church consists of all that believe in the Lord Jesus Christ and are quickened by the Holy Ghost. (C. H. Spurgeon.)The gathering of the people to Shiloh It seems to me the old man was sad. One, and another, and another of his sons passed before him, and from their posterity there came no Saviour, no Messiah. Judah came, and as his eyes rested upon him, and the visions of the future opened up, he beheld the tribe growing, becoming conspicuous, becoming the leader of the other tribes, and enduring; kings sat upon his throne, and princes were among his posterity; and then he saw Judah, becoming feeble, carried away; the tribeship crumbling; desolation is about to come, and just then he saw the star appear--a light shining on Judah--and he said: “ Judah, thou art he whom thy brethren shall praise” ; and then cried out, as if his soul were enraptured with a vision: “ The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come, and unto Him shall the gathering of the people be.” He saw the day of Christ. It was just as Judah was crumbling to decay; it was just as prince and lawgiver were for ever passing from among his posterity; but he had not quite gone until the light and joy of Israel appeared, and the Prince of Peace, whose right it was to take the kingdom, took possession, and then, instead of Israel being carried captive into strange lands--instead of his hosts being wasted on the plains of Babylon and Persia, instead of being fugitives and strangers among all nations--he saw a new Israel, a new nation, under a new covenant of promise; and he cried out: “ And unto Him shall the gathering” --not of Judah, nor of Ephraim, nor of Manasseh, nor of Benjamin, merely, but, “ unto Him shall the gathering of the people be” --all tribes, all nations, all kindreds. The sons of humanity everywhere shall gather around Him; for He takes in both Jew and Gentile, Greek and barbarian, bond and free. All shall receive the blessings of peace. Such was the vision that came to Jacob’ s peaceful departing hours. That we may the better understand this subject, we may refer to the expressions here used: “ The sceptre shall not depart from Judah.” But there is another part of this prophecy. When that Shiloh should come, to Him should the gathering of the people be. Now, how beautifully was this contrasted with what Jacob saw in his vision t He had seen the scattering of the ten tribes--their being lost, merged into other nationalities, and he said: “ Are these gone for ever?” He saw Jacob about to pass away, and that he was to be scattered, but as the compensation for all this, around the Shiloh, the promised Seed, the One who was to be sent, the Prince of Peace, should the gathering of the people be. In some particulars, this seemed to be an enlargement of the promises given to the Jews, and we may trace an apparent connection between their power and that under the reign of Shiloh. For instance, the gathering of the people was at Jerusalem. They came up three times in the year to worship before God on Mount Zion. Scattered, there is no longer the worship. The temple services have been long since closed. The people no longer come gathering around Mount Moriah. There is no temple standing, around which humanity gathers; but there was a cross erected. Shiloh hung on that cross, and He said: “ And I, if I be lifted up, will draw all men unto Me.” And now, as the result, do we not see the gathering of humanity around the Lord Jesus Christ? But while men, here and there, may remember the name of a Homer, or an Alexander, or a Plato--while their prowess and intellect may be admired in the schools--how few of the human race know anything of them 1 But the name of Jesus I At that name every knee shall bow; to R every tongue shall confess. It is being sung east and west, north and south. Men divide on everything else, but they are rallying around Jesus. He is reigning, King of kings, and Lord of lords. He has established a kingdom which is growing wider and wider every day. Civilization attends the preaching of the gospel; inventions and arts, and refinement and culture, go hand in hand with the proclamation of the name of Jesus; and in this respect humanity is gathering around Him. But the word here interpreted” gathering “ means not merely assembling. Some translate it obedience. “ To Him shall the obedience of the people be.” The idea, as I take it, embraces both. The people assemble for instruction and to obey. It is like the gathering of scholars in a school. They assemble, but it is for instruction, and it is to obey. (M. Simpson, D. D.)Shiloh: I. THE COMING ONE . II. THE OF THE KING AND HIS KINGDOM. The name “ Shiloh” means “ Peaceable,” or “ Peace-givers” or “ rest,” and is akin to the name of David’ s son “ Solomon.” This name intimates that the King, who is to come, will give tranquillity to His people. III. THE OF HIS RULE. The Christian religion is but the unfolding and the fulfilment of the hope of Israel. Do we rejoice in our knowledge of Jesus as King? Are we trying our best to serve and obey Him? and to do what we can to bring others under His peace-giving rule? (W. S. Smith, B. D.)Shiloh’ s sceptre spiritual, not political: How constantly do we find this blessed assurance interpreted as if it were a shred of political news, a piece of political prognostication! “ The sceptre” is interpreted as an earthly sceptre, the “ lawgiver” suggests no other or higher conception than the head of an earthly government, and the gist of the whole promise is made to be that a certain earthly state, of very small account among the great kingdoms of the world, shall continue to exist till the coming of a certain person, and then shall pass away. It might be suggested, by the way, that on this principle of interpretation we should rather call it a threatening than a promise. If the coming of the promised Shiloh was to be the signal for the passing away of the very kingdom which was the subject of the prophecy, then Judah and all true lovers of Christ’ s kingdom might well pray that Shiloh should be very long in coming. But let this pass, and look at the subsequent difficulties in which the political interpretation involves us. We have first a long period during which there was no political kingdom at all. Then, shortly after the setting up of the political kingdom, we have it rent in twain. Later on we find, first, the one part of it, and then the other, utterly subverted. Then we have hundreds of years, during the greater part of which it can not be said with honesty that there was a political kingdom at all. And when Shiloh did come, there was no political kingdom in Judah to pass away. These difficulties have been felt to be of such magnitude, that endless ingenuity have been expended in the attempt to evade or surmount them. Some have tried to twist history to make it agree with the passage, and others have tried to twist the passage to make it agree with the history, and neither of the methods has been found satisfactory; whereas all becomes simple, natural, beautiful, and most true, when interpreted, not according to the letter which killeth, but according to the spirit; when it is freed from those carnal, Jewish notions which have obscured it, when it is lifted out of the region of politics into the region of truth, where our Lord’ s conversation with Pilate, as recorded by John, might well lead us to look for the kingdom of the prophetic word. Then we find a beautiful consistency both with the history of truth, and with the truth of history; with the former, as regards the inner reality, with the latter, as regards the outer form of the kingdom. First, in regard to the inner reality. Did not the kingdom in the truth, the kingdom in its essential, spiritual reality, continue in Judah all the while? “ Was not the kingdom of God among the chosen people before either Saul or David was anointed, while as yet Jehovah was their only King? Was not the kingdom of God in Judah still, when her sons and daughters sat “ by Babel’ s streams,” and hung their harps upon the willows, and wept as they remembered Zion? There, in their remembrance of Zion, have we the evidence that, though the form of the kingdom had passed away for a time, the great reality remained in the weeping heart of Judah still. Truth to tell, the kingdom had much more nearly passed away, while yet the political “ sceptre” and “ lawgiver” remained both in Judah and in Israel, in those dark days of infidelity and idolatry, when poor Elijah thought God’ s kingdom the true theocracy, was reduced to one solitary individual, till he was assured by Him, who “ seeth not as man seeth,” that He still had left remaining seven thousand loyal men. And was there not in Judah, through all her captivities and all her sufferings from foreign oppressors, a true kingdom of God? A very little one indeed at times, and especially in the times which immediately preceded the advent of Shiloh; but small as it was, was it not there all the while? And when we seek for the fulfilment of the old promise as to the continuance of the kingdom till the coming in human form of the King, we are to seek it, not where so many interpreters of prophecy have sought it, in the political administration of that infidel and villain, belonging to Idumea, and not to Judah, who happened to sway a little sceptre, and give out his little laws under the great sceptre and mighty law of a foreign tyrant, but in the lowly loyal lives of the Simeons and Annas of the time, who had the sceptre and law in their hearts, and who were waiting for the fulfilment of the kingdom in the coming of Shiloh. The fulfilment of the kingdom--for there is no evidence that these faithful ones imagined that the coming of Shiloh was to be the subversion of that kingdom, which, as true Israelites, they dearly loved, but every evidence that they regarded it as the firm establishment of Judah’ s throne, and the beginning of a triumphal progress which should not cease till every knee should bow before the sceptre, and every tongue confess that Judah’ s King was Lord. So much for the fulfilment of the promise in regard to its inner reality. And now a moment’ s glance at the consistency of the prophecy with history, so far as form is concerned. Here we must bear in mind what Principal Fairbairn has so clearly shown in his work on “ Prophecy,” that the great object of prophecy was to support the faith of God’ s people--a support which would be especially- needed in times of darkness. Now, if the outward earthly form, in which the kingdom was for a time embodied, had been predestined to be abiding; had nothing been anticipated in the process of history which would look like the passing away of the kingdom, there would have been no need of such a special promise as that in Genesis 49:10. On the other hand, the very fact that there is such a promise would lead us, a priori, to anticipate that there would be times, probably long times, when it would seem that the sceptre had departed from Judah--times during which it would be necessary for those who were waiting for the salvation of God, to have some assurance to rest upon, that, though the form had passed away, the reality was with them still. Thus we find that, when once we get rid of these carnal Jewish ideas of the kingdom, we discover not only an agreement between the prophecy and the true spiritual history of the kingdom, but also a correspondence between the expectations it suggests concerning the outward and formal history of the kingdom and the actual facts of the ease, as seen in the external history of the political kingdom of Israel. (J. M.Gibson, D. D.) Genesis 49:13-21; Genesis 49:27 Zebulun . . . Issachar . . . Dan . . . Gad . . . Asher . . . Naphtali . . . Benjamin The blessings of Zebulun, &c. : Consider these blessings-- I. IN THEIR VARIETY. 1. Maritime power. 2. Husbandry. 3. Political sagacity. 4. The power to conquer by perseverance. 5. Plenty. 6. Eloquence. 7. The warlike character. II. IN THEIR UNITY. Unity in variety. This diversity in the distribution of gifts and endowments contributes to human happiness and to human prosperity. (T. H. Leale.)Zebulun and Issachar: The tribes of the last two sons of Leah Moses unites together, and, like Jacob, places Zebulun, the younger, first. It has been represented by many, that from the words Jacob used with regard to Issachar, the patriarch was reproving this tribe for its indolence and for preferring ease at the sacrifice of liberty, that, “ like an idle beast of burden, he would rather submit to the yoke and be forced to do the work of a slave than risk his possessions and his peace in the struggle for liberty.” It is impossible, however, to be satisfied with such a view after reading the words of Moses with reference to this tribe. When we read of Issachar “ calling the people unto the mountain, and there offering the sacrifices of righteousness,” such a view would be utterly inconsistent with these words. If we trace the further history of this tribe, recorded in Judges 5:15, we find that, so far from shrinking from difficulty and danger, they were among the foremost in coming to the help of the Lord against Israel’ s enemies. Jacob’ s language is clearly not that of reproof, but of praise, prophetically applied to them for their patience under what was heavy to be borne. With such a view the passage becomes clear, and contains many points of beautiful instruction. And let us mark first how God apportions to each one his own appointed place. Jacob allotted to each tribe the place it was afterwards to occupy, just as if he had had a map before him of the country they were to inhabit, while as yet they had not one foot of land in their possession. The tribes were not settled in their various positions according to Joshua’ s plan. God appointed that their places should be given them by lot, and He made the lot to fall exactly as Jacob and Moses uttered their predictions. And God placed each one exactly in the place suited to its capacities and the best adapted for developing all that was in them, and thus for His own glory. One He placed at the haven of the sea, another inland. One where it would have to endure oppression and hardship, another where it would have great prosperity, and be less subject to such pressure. We may be sure it is the same with every one of us. We may sometimes be tempted to say, “ If I were only in another place or in other circumstances, how differently I could act.” But it is not so. We may be quite sure we are each one of us in the very place God would have us to he--the very best place both for our own temporal and eternal welfare, and for His highest glory. And such a spirit, it appears to me, is manifested in the character of Issachar here. Issachar is brought before us as finding the position in which God had placed him to be the best. “ He saw that rest was good and the land that it was pleasant.” Thus the Christian finds the rest into which Christ has brought him to be indeed good, and that his place in Christ is a good land. When this has been learned by experience through the teaching of God’ s Holy Spirit, the soul becomes ready for all else. And then it is that, like Issachar, the soul is ready to “ bow the shoulder to bear, and become a servant to tribute.” It can stoop, yea, joyfully stoop, to the meanest service for Christ. It asks no questions, makes no bargains, but with a spirit ever sitting at the feet of the Master, exclaims, “ Lord, what wilt thou have me to do?” It “ bows the shoulder to bear” whatever the Lord may be pleased to lay upon it. (F. Whitfield, M. A.)Issachar; or, couching between the borders: If we consider nothing more than Issachar after the flesh, we shall have done with the text almost immediately upon noticing it as a prediction that Issachar should become a tribe of laborious husbandmen. But there is a spiritual Issachar, a borderer between good and evil; and would to God that his tents were nowhere to be found in our church. With this Issachar, or in other words, the wavering and undecided, for the description of whose character we find appropriate words in the text, let us now endeavour to become better acquainted. We shall notice-- I. WHERE HE COUCHES DOWN. Issachar has a strange and unprepossessing appellation, that of a “ bony ass.” But who shall say how many amongst ourselves may not be thus unflatteringly designated in various parts of the book of God? We shall see why to the spiritual Issachar this name may be given, when we have learnt the characteristics which belong to him. Where do we find him? It is between the borders. He is couched down between the borders. Now, if we give a spiritual application to these words, we may take them as describing an evil and unhappy condition. How awfully does the Lord rebuke those whose hearts are halting in indecision--who are neither cold nor hot! To each of such lukewarm ones He declares, “ I will spew thee out of My mouth.” He would that they were either one thing or the other: either cold or hot. Indecision is to Him an abomination. Where, then, is it that the spiritual borderer couches down, and between what borders has he pitched his tent? Strictly speaking, he is not one of those who are neither for nor against religion, neither Christian nor heathen. He is professedly for that which is right. He appears, indeed, to many, to have pitched his tent within the kingdom of God, and yet he is in a very deplorable situation. He has mettled down, as it were, between Canaan and Egypt. He cannot exactly be classed with the people of the world; but still less can he be numbered with the children of God. He cannot properly be placed in the same rank with the crooked and perverse generation; but still less can he be accounted one of the chosen generation and royal priesthood. He is couched down between the borders of the kingdom of grace and the kingdom of Belial. In this unhappy middle situation he can never sit down with the subjects of the former; but he will perish and be consumed with the subjects of the latter. He is a nominal Christian without a birth into a new life; he acknowledges the corruption of human nature without feeling his own; he is conversant with spiritual things, but not truly enlightened in them; he professes to believe in Jesus, but is insensible of his need of Him; he numbers himself among the saints, without being one; he knows how to talk of a life of grace, without having entered upon it; he imagines his life and conversation to be quite Christian, and yet is in thought and disposition no better than a natural man. His heart and mind are unchanged. II. How DID HE COME INTO THIS ? “ He saw rest, that it was good; and the land, that it was pleasant.” “ He saw rest,” or repose, “ that it was good.” What rest or repose? Was it rest for his soul in Christ? Was it peace with God? Was it repose in the great Redeemer’ s merits? Was it a release from the burden and curse of sin? Was it deliverance from the servile drudgery of legal bondage? Oh no! quite another repose attracted him, and provoked his longing desire. “ He saw the land that it was pleasant.” What land? Was it that better country, namely, the heavenly? Was it that blissful and glorious region of light and love, in a superior state of being, unto which Jesus Himself is the Way and the Door? Or, was it even that region of grace here on earth, wherein His people live by His dew and sunshine? Did his soul really desire this? Did he long after it? Nothing of the kind can be said of him. Very different inducements was he conscious of. It is sometimes one thing, and sometimes another, which leads persons of this character into their dubious situation between the borders. Some are attracted by the harmony and mutual love which they find among those who are quiet in the land. Another has naturally a soft and yielding disposition. He is easily affected and influenced. Another has a natural inclination to thought and inquiry. This leads him to search the Scriptures, where he finds abundance for his mind to feed upon, and to exercise his quickness of understanding. Another, from being naturally gifted with a keen perception of what is intellectually beautiful, is charmed with the sublimity of the inspired writings. The moving descriptions, the luminous imagery, the parabolic language, the lovely and touching scenes with which Scripture abounds, beget in him a kind of enthusiasm. In such various ways men may be spiritually couching down between the borders. “ He saw rest, that it was good; and the land, that it was pleasant.” Thus it may be no real longing for reconciliation with God, no hunger for Christ’ s righteousness, no thirst for the graces of the Holy Spirit, which induces them to renounce the world, and to join the people of the Lord. III. In the last place, briefly notice THE TOILS AND PAINS THAT ATTEND THIS STATE, AS ALSO THE FEARFUL PERILS WHICH IT. This toilsome and harassing condition is depicted in the words, “ He bowed his shoulder to bear, and became a servant unto tribute.” Having bowed his shoulder to bear, he has a burden laid upon him, under which he sighs and groans; and this burden is--not the burden of sin! Would that he felt this, for his state would then soon begin to amend. But this burden is, alas! his Christianity itself: that notional Christianity, to the drudgery of which his own wisdom has allied him. (F. W.Krummacher, D. D.)Issachar an example of the evil that results from too easy circumstances Looking at the characterization of Issachar, we may see the enervatinginfluence, of too comfortable circumstances on a man or on a people. The inheritance of Issachar was pleasant, fertile, easily cultivated, and exceedingly remunerative. So his descendants came at length, for the most part, to take things easy, and submitted to outrages which those in poorer circumstances must have resisted even to the death. They grew indolent and luxurious, caring for little or nothing but their own ease, and sinking at last into mere tribute-payers. Now all this reminds us of the truth that conflict is absolutely necessary to strength of character. He who has no difficulties to contend with has therein the great misfortune of his life; for he has little or no motive for exertion, and without exertion he will be nothing in particular. It is a serious affliction to a man to be too well off, and many a son has been ruined because he inherited a fortune from his father. Unvarying prosperity is not by any means an unmingled blessing, and may be often a great evil. In the struggle for existence which adversity causes many may sink, but the “ survival” is always “ of the fittest,” for it is of those who have been made by the struggle into manly, earnest, strong, heroic souls. Do not plume yourself, therefore, on your easy circumstances, for they may make you only selfish, indolent, and lacking in public spirit, like that son of Jacob who had his fitting symbol in the contented, because well-fed and Trot overloaded, ass. But, on the other hand, do not whimper over your poverty, for, bravely wrestled with and nobly overcome, that may be the very making of you. Too much money has undone many a youth; too little has been the spur that has urged on many another to put forth all his strength, and so has developed and increased that strength. When you are getting comfortable and easy, therefore, suspect yourself, and watch lest your patriotism should grow languid, your activity disappear, and self-sacrifice drop entirely out of your life. (W. M. Taylor, D. D.)Dan We come now to consider the character of Dan, the eldest son of Rachel’ s handmaid. The meaning of the name--“ judge,” is here expanded by Jacob into the character of the tribe: “ Dan shall judge his people as one of the tribes of Israel,” or in other words, Dan would procure justice to his people--to the people of Israel as truly as any other of the tribes of Israel. He would be behind none of them in that respect. The word “ judge” is sometimes misapprehended. Its meaning is rather to defend than to sit in judgment upon. It is used of those who, when Israel had no king, God raised up from time to time as “ judges” or “ defenders” of the people, and who led them against their foes. The most conspicuous of these was Samson, who arose out of the tribe of Dan, and was himself an apt illustration of the character of the tribe. By his serpent-like arts he laid traps for his foes, and with great delight saw them fall into them one after another. This word “ judge,” out of which Dan’ s future history is evolved, is constantly used throughout the Bible with reference to God as judging His people; this judging being always a cause of thankfulness, as it meant a sure deliverance from all their foes. So much for the critical meaning of the word itself. The wisdom which is implied in the word “ serpent” may be, however, of a two-fold character. It may be that wisdom which is commended by our Lord, or it may be that low cunning and craftiness which is of the very opposite character, and which stoops to the meanest arts to accomplish its ends. The expression “ Dan shall judge his people as one of the tribes of Israel” clearly means that Dan would use his wisdom for the good of Israel generally, not for his own selfish ends but as one of the tribes of Israel. At the same time it is held by many that this form of serpent-like craft will be developed in a very special way as the end of the present dispensation draws near. The first germ of idolatry that showed itself in Israel, after their settlement in Canaan, was in the tribe of Dan. In the eighteenth chapter of Judges we are told the children of Dan found an image in the house of Micah, and that this image became an object of idolatrous worship all the time the house of God was in Shiloh. Here was a continuous system of idolatry, carried on in direct opposition to God and the worship of God, “ until the day of the captivity of the land.” Later on again we read that Jeroboam made two calves of gold for Israel to worship in opposition to the worship of God, and he put them, one in Bethel and the other in Dan; and it is said, “ this thing became a sin; for the people went to worship before the one even unto Dan.” There is also an allusion to this tribe in Jeremiah 8:16-17; and again in Amos 8:11; Amos 8:14, both of which are striking, and go far to confirm the view thus taken. In addition to this I may add the very singular fact that, in the enumeration of the tribes of Israel (Revelation 7:1-17.) as “ the servants of God that were sealed in their forehead,” the tribe of Dan is omitted, and the only one so omitted. And now, the patriarch, having given utterance to his prediction with reference to the future history of this tribe, suddenly exclaims, “ I have waited for Thy salvation, O Lord.” There are two aspects in which those words must be viewed. In the first place, the previous declaration of Jacob that “ Dan should be a serpent by the way, an adder in the path that biteth the horse heels, so that his rider shall fall backward,” intimated, clearly enough, that warlike times were in store for Israel, in which this tribe should take a prominent part. It would seem as if for a moment he was carried in spirit into the midst of these times, and the dangers which would on every side surround Israel, and realizing the utter insufficiency of all human help from every quarter, he gave utterance to the earnest longing of soul for God’ s help on their behalf in this prayer, “ I have waited for Thy salvation, O Lord.” “ Dan’ s is insufficient, Israel’ s tribes united are insufficient, every human arm is insufficient: O Lord, we wait for Thy salvation.” But more than even this. As a true Israelite he yearns for the time when the Messiah, God’ s salvation, should appear for the help of His people. Accordingly the Jewish Targums have given the true view of Jacob’ s Words. They represent Jacob as passing over all the victories which Israel might gain in these battles, and saying, “ Not for the deliverance of Gideon the son of Joash does my soul wait, for that is temporary, not for the redemption of Israel by Samson, for that is transitory, but for the redemption of the Messiah, the Son of David, which Thou through Thy Word has promised to bring to Thy people Israel; for this Thy redemption my soul waits.” But there is a second aspect of these words of Jacob. He may have been carried in spirit to that time when out of this very tribe Antichrist has arisen, and as he views for a moment his own people passing through its greatest tribulations, and beholds that darkest of all dark nights through which they have yet to pass, he breathes the earnest prayer for the salvation which shall be theirs at the close of it. (F. Whitfield, M. A.) Genesis 49:18I have waited for Thy salvation, of Lord Times of waiting A parenthesis in Jacob’ s long blessing of his sons. Exhausted with the thoughts and visions which passed over his mind in such quick succession, he paused to take a spiritual inspiration: “ I have waited for Thy salvation, O Lord.” 1. Such chapters of life, such seasons of suspense, such exercises of the quiet confidences of the soul, are to be found in every Christian’ s experience. They may come in different ways to different men, but they are in some form or other a necessity to every man--an essential part of the discipline of the school of salvation. 2. These intervals of waiting must be filled up with four things: prayer, praise, fellowship, and work. 3. It will be a helpful thought to you as you wait, that if you wait, Christ waits. Whatever your longing is that the time be over, His longing is greater. There are many things that you have had that have turned to a curse, which would have been blessings if only there had been more “ waiting.” (J. Vaughan, M. A.)Waiting for salvation: 1. From these words we may learn what was the nature of that inheritance which the patriarchs regarded as bequeathed to them by the Divine promises. The patriarchs looked for salvation. 2. We learn from the text what had been the great characteristic of Jacob’ s life from the time that he was first brought under the power of Divine grace. His affections had been set on things above. His chief interest had lain in eternity. 3. The language of Jacob in the text proves most fully the truth elsewhere stated, that “ the righteous hath hope in his death.” Practical questions: (1) Do you know what is meant by the salvation of the Lord? (2) Do you know what is meant by waiting for salvation--i.e., ardently but patiently looking forward to it? (3) Do you know what is meant by preparing while you wait for the salvation of the Lord? (A. D. Davidson.)Jacob’ s dying confidence: I. THE OBJECT FOR WHICH THE WAITED. 1. Salvation is present in its commencement. 2. Salvation is future in its consummation. II. THE BEING IN WHOM THE . 1. Salvation is Divinely devised and provided. 2. Salvation is Divinely revealed and promised. 3. Salvation is Divinely imparted and realized. III. THE SACRED IN WHICH THE WAS . 1. We must wait for salvation patiently. 2. We must wait for salvation believingly. 3. We must wait for salvation importunately. 4. We must wait for salvation perseveringly. (Sketches of Sermons.)Jacob’ s dying words: I. The believer can use this language of the text, because he will be PUT, AT DEATH, IN OF A --“ I have waited,” said Jacob, “ for Thy salvation” ; language implying that there was a future good not yet attained, long as he had been a subject of the Divine government, seeking humbly and holily to “ walk with God.” II. The words imply Jacob’ s TO LEAVE HIS EARTHLY . He looked for a better heritage, not exposed to vicissitude and change; not amidst a dark and idolatrous land, but in the region of glory where cherubim and seraphim abide; not accorded by the bounty of Pharaoh, but prepared by God for His people. He looked to a house, the “ builder and maker of which is God.” He lived under a darker dispensation than ours; but he had heard the invitation, “ Come up hither” : “ Enter, thou blessed of the Lord.” If then, like Jacob, we have been reconciled and brought near through the “ blood of the everlasting covenant,” are we not warranted in thinking that God will not leave His people comfortless at the last? III. Jacob had MANY TRIALS AND BEEN SUBJECT TO MANY SORROWS. The words, accordingly, seem to have been spoken in assured belief that these would soon be past. IV. The Christian may feel the force of Jacob’ s words, inasmuch as he expects to be favoured with the nearer vision of, and to hold WITH, THE SAVIOUR. (A. R. Bonar, D. D.)Salvation Salvation! Blessed be God, that our fallen earth has heard the joyful sound! It is unheard in hell. Blessed be the grace which brought it to your ears! To multitudes it is a tuneless cymbal. Salvation! It peoples the many mansions of the heavenly kingdom. Salvation I It is a roll written by Jehovah’ s pen. It is the decree of Divine councils: the fruit of omniscient mind: the first-born of unmeasured love: the perfection of eternal thought: the strength of omnipotence. Salvation! It is the work for which Jesus was born in Bethlehem, and lived on earth, and died at Calvary, and descended into the grave, and burst the bonds of death, and mounted to heaven, and sits on the right, hand of God. For this He reigns and prays on high. It is the work for which the Spirit seeks our earth, and knocks at the barred entrance of the sinner’ s heart. For this He assails the fortress of self-love, and reveals the perils of sin, and wrestles with ignorance and vain excuses. Salvation! It is the first message which mercy uttered to a ruined world. It is the end of every prophecy--the purport of every precept--the beauty of every promise--the truth of every sacrifice--the substance of every rite--the song of every inspired lip--the longing desire of every renewed heart--the beacon which guides through the voyage of life--the haven to which the tides of grace convey--the end of faith, the full light of hope, the home of love. Salvation! It is the absence of this blessing which builds the prison-house of hell, which kindles the never-quenched fires-which forges the eternal chains which wraps the dreary regions in one mantle of blackness--which gives keenness to the undying worm--which blows up the smoke of torment--which gives the bitterness of despair to the hopeless wail. Does any eager soul exclaim, Tell me, further, wherein Salvation’ s blessedness consists? It is a blessed rescue, to change ceaseless wailings into endless praise: the blackness of darkness into the glories of brightness beyond the sun in his strength. Does any add, Let me clearly understand how this is all accomplished! Come, see the excellent things which Jesus works. He saves by rescuing from hell. He saves by giving title to heaven. He saves by meetening for heaven. He by His Spirit dethrones the love of sin: implants delight in God. It is great, because willed, provided, accepted by a great God, even the Father: because wrought out and finished by a great God, even Jesus: because applied by a great God, even the Spirit. It is great, because it averts great woe: bestows great grace: and blesses a great multitude. O my soul! see to it that you are saved. (Dean Law.)The death-bed: I. WHAT IS THIS OF WHICH JACOB SPEAKS? As a dying man, he speaks of a salvation towards which he had looked, and for which he had waited until that hour. What that salvation really is, we now know by clear and unequivocal revelation; but the question before us is, what it was in Jacob’ s estimation, what it was in its actual results upon the dying believer of his day? The full knowledge of the salvation of the gospel gives victory over sin, and death, and the grave. 1. Salvation with him would be deliverance from the burden of the flesh. A mind so spiritual as his, and so habituated to intercourse with the great Father of spirits, could not but discriminate between the immortal spirit and the perishable tenement in which it was confined. He had long experienced the sorrows incident to this imperfect state. The infirmities of age had long been stealing upon him. 2. The salvation for which he looked would be deliverance from sin. Sin was a permanent evil, with which, in some form or other, he had to contend in every period of his life. In youth, maturity, and age, it had still been, in one way or other, the cause of his anxiety. He had, however, attained by faith to the hope of the remission of sin. He leaned upon “ the Angel that redeemed him from all evil.” The system of grace, however fully or scantily revealed, was to him a sufficient ground of hope and practical comfort in the house of his pilgrimage. 3. Jacob would include also in this salvation the high and permanent felicities of an eternal existence. I have waited all the days of my appointed time until my change come. And now, O Lord, fulfil all that I have been led to hope for, and crown this faint and failing spirit with immortal strength, and blessedness, and perfection. 4. Jacob evidently implied, in this strong expression of reliance upon God, the expectation of deliverance from the evils of death itself. The act of dissolution is an event from which human nature shrinks. It is unnatural. It is the consequence of sin. But, Lord, I have waited for Thy salvation. I have looked for complete deliverance. Let my Shepherd and my Guide be with me in the shadowy valley. O God most holy, O Lord most mighty, O merciful Saviour, Thou most worthy Judge Eternal, suffer me not, at my last hour, for any pains of death, to fall from Thee. Here, then, we have a view of the salvation for which Jacob waited. II. WHAT ARE WE TO BY JACOB HAVING WAITED FOR THIS ? He refers to the habit of his previous life, to the whole tenor of his course. “ This has been the grand object of my existence. This is the thing for which I have sought.” 1. The expression implies that he had believed the truth of this salvation; but of this we need say nothing, for every step of his life exhibits his willing acceptance of the promise of deliverance, and his perfect satisfaction with the covenant of mercy. 2. He had sought for this salvation in the zealous use of the means of grace, in the way of holy and prayerful obedience. 3. He had expected this salvation with increasing affection. It became more and more the object of endeared attachment. To wait, implies the intense occupation of the soul. 4. That Jacob waited implies that he was patient. A waiting spirit is a patient and submissive one. His is not a petulant wish, in a moment of dissatisfaction, to depart; but a calm and even energy of soul bearing towards immortality. Lessons: 1. Be thankful that, in a rebellious and lost world, the benevolence and the wisdom of God provided, even in the earlier stages of our history, a means of redemption so ample and effective, and left on an infallible record such bright examples for our encouragement and comfort. Let us thank God, and take courage. 2. Again, be humbled when you compare the faith of earlier days with ours in days so rich in evangelical privilege. 3. Lastly, be diligent, then, that you may be found of God in peace, without spot and blameless. (E. Craig.)The believer waiting for God’ s salvation: I. THE LIVING SAINT’ S . He is one who is “ waiting for the salvation of God.” By the term “ salvation” here, we are probably to understand the Saviour Himself--the Messiah who had been promised. By the words he uses in the text, Jacob evidently expressed his faith in the testimony of God as to the coming of the Messiah, to whom he looked, as every guilty sinner must do, and in whose name he trusted for salvation and eternal life. Salvation, taken in its fullest sense, expresses all that the soul can require for time and eternity. And well might this good old saint, Jacob, say here, in addressing God, “ Thy salvation.” The glorious design of saving sinners of the human race by a Mediator was conceived in the infinite Mind, and determined upon in the counsels of God, before the foundations of the world were laid, or even time had begun its course. For this salvation Jacob had waited. Numerous had been the incidents of his past life, but amidst them all he had kept his eye fixed on the salvation of God, and had consequently passed through things temporal so as not to lose those things which were eternal. II. THE DYING SAINT’ S COMFORT. Brethren, there is no real comfort in dying moments, but that which comes from having waited for God, and being in immediate prospect of entering on a full and uninterrupted enjoyment of the salvation of God; a lively and well-grounded confidence that we are in Christ, and shall be saved in Him, with an everlasting salvation; a hope that maketh not ashamed, that we are heirs of, and are about to be admitted to, glory, honour, and immortality. Sorrow is banished, and desire fully satisfied. A well-grounded hope of thus receiving the end of his faith, even the salvation of his soul, and of being admitted to the felicities, full and perfect and enduring, of the heavenly world, affords strong and abundant consolation to a dying saint. To enjoy this salvation at death and in eternity, it must now be sought by you. (W. Snell.)Waiting for salvation: I. How LIVE. They live waiting for the salvation of the Lord. This comprehends many important particulars both in doctrine and experience. 1. A conviction of the need of salvation. The sick man only needs healing; the man in danger only needs rescuing: to offer to one that is not sick a remedy, and to one that is not lost, salvation, would only be mockery. And this teaches us the reason of a fact which is awful: the whole, in their own estimation, refuse a physician; those who are unconscious that they are lost, ruined, and undone, neglect the great salvation. 2. A knowledge of the method by which salvation is to be obtained. Waiting for a thing implies a sense of its value and importance. 3. Diligence in the use of those means with which the salvation of the soul is connected. Faith and hope do not lie dormant in the heart; they are active principles, always in exercise. The more diligent and devout your attendance on the means which God has appointed in dependence on the influences of the Spirit, the more clear will be your vision, the more fervent your desires, the more full your foretastes of salvation. Waiting on the Lord, you shall renew your strength, and go on in the beauty of holiness, till you appear perfect before God in Zion. 4. That the hope of salvation is the grand support of the believer, and the only source of his consolations under all the sufferings to which he is exposed. He “ endures, as seeing Him that is invisible,” and “ in hope rejoices against hope.” II. How DIE. The reigning temper of his heart is still the same. He lived, and now he dies, “ waiting for the salvation of the Lord.” “ The ruling passion” is “ strong in death.” The last emotion, when nature sinks, and all is feebleness and decay, is a desire for the salvation of God. And this implies that the believer considers death-- 1. As an entrance on immortality. Surely when he says, “ I have waited for Thy salvation, O Lord!” it does not imply that he wishes his being to become extinct. David knew that he should live in the presence of God. Jacob knew that when “ the earthly house of his tabernacle was dissolved,” he had “ a building of God, a house not made with hands, eternal in the heavens.” 2. As the termination of his sufferings. His temptations and sorrows can follow him no further. At the gate of death he lays down his burden: he is to sigh and suffer no more for ever. His warfare is accomplished. His long, tedious, painful struggles are at an end. Death, which is to some the beginning of sorrows and of sufferings, is to him the end of both. 3. As the harvest, when all the graces of the spirit would be ripened, and matured, and gathered, it is said that the good man shall come to his grave, “ like as a shock of corn cometh in his season.” Observe this figure: The fallow ground is first broke up, the seed is sown, and it remains unseen. But the process of vegetation is going forward; the germ is expanding; ere long the green blade appears. The frosts pass over it, and it withers; but the sun shines, and it recovers. At length, after it has experienced a few storms, and been impeded in its growth by noxious weeds, in consequence of fruitful showers and genial sunshine, it is fully ripe and fit for the harvest. So the fallow ground of the heart is broken up; the good seed of the kingdom, the incipient principles of grace are implanted. They are hidden for a season, but they proceed; there is the principle of vitality; and we see “ first the blade, then the ear, and after that the full corn in the ear.” All the graces of the Spirit are then ripened and perfected; faith into vision, hope into fruition, and love is made perfect so as to cast out all fear. Then the believer shall see God without an interposing cloud, love Him with a perfect heart, and serve Him without weariness. 4. An assurance of a glorious resurrection. When Jacob was dying, he took an oath of his son that he would bury him in the land of Canaan. And Joseph also “ gave commandment concerning his bones.” What should make these holy men so anxious about the place of their interment? The world is lost to a dead man; and what matters it whether he lies in Egypt or in Canaan? What could it he for, but to express their faith in the promise of God; their belief that death would not cut them off from His favour. The place of their burial, therefore, will remain as a monument of their faith to the latest period of time: and when the angels gather up their fragments, where are they to look for them but in that land where they are laid, and where Christ appeared, and will appear again? From the whole let us-- 1. Learn the vast importance of that salvation which has been an object of desire to the saints of God in all ages. The word signifies deliverance--deliverance from all evil, and introduction to all good. 2. Behold the perfect man, and mark the upright; for the end of that man is peace. If his life is honourable to religion, his death is a confirmation of all that he professed. (W. Thorpe.) Genesis 49:19 He shall overcome at the last Faith’ s triumph: Consider-- I. FAITH IN DOUBT. The gospel is a revelation. It is the telling of a secret. There is not one mystery either about man or about God which has been either caused or aggravated by the gospel. Doubtless there are matters not yet revealed. There are unexplained, perhaps inexplicable, difficulties, as regards God’ s will and man’ s future, which the gospel leaves where it found them. Faith triumphs in and over doubting (John 6:67-68). II. FAITH IN . TO be willing to wait, even for encouragement, much more for victory, is an essential part of his character who has seen the promise afar off, and been persuaded of it, and embraced it, and who now lives day by day in the calm, humble looking-for of a light that shall arise and a rest reserved in heaven. III. FAITH SIN. That is our most urgent want, and that is faith’ s most solemn office. Faith conquering is, above all things, faith conquering sin, faith looking upwards to a loving Saviour, and drawing down from Him the desire and the effort and the grace to be holy. IV. FAITH DEATH. Death is not dreadful to the Christian, because he has in the other world a Father, a Saviour, a Comforter. (Dean Vaughan.)Stock-taking: The text is a prophecy respecting one of the tribes of Israel, declaring that Gad, whose name signifies a troop, should be overcome again and again; but that at the last they should overcome all their foes. It also is a prophecy concerning every Christian, and it is a picture of the life of every Child of God. We often have been overcome, but the Spirit of God has enabled us to beat back the enemies of our soul; and we to-day can cry Victory! through the blood of the Lamb. Though we stand on slippery ground, and have need every moment to watch and pray lest we fall into sin, and though, alas! we do fall continually, yet the prophecy declares that we shall not utterly be cast down, but at the last we shall stand in our lot in the city of the heavenly Jerusalem. I. REVIEW THE PAST. The memory should be like a tradesman’ s storehouse, filled with valuable commodities, such as shall be useful in the future, rather than lumber places for that which does more harm than good. But, alas! when we turn over the leaves of the past, what heaps of lumber we find we have gathered! 1. During the past year many have gone through severe trials. We are not like the great rock at Llandudno, on which the angry waves cast their fury time after time, but which hurls them back. We are rather like the trembling ship lifted up and cast down by the force of the wind and waves. We have felt every wind of sorrow that blows; and the cutting wave of trouble has dashed over us and filled our souls with vexation of spirit. But, in the midst of all, our God has kept us from despair. There is no case but what might have been worse; and according to our day our strength has been given. “ Hitherto hath the Lord helped us.” 2. Some have had bereavement by death. There was once, when we arrived at home, a face generally looking for us from the window, and a kindly hand to open to us the door; but that gentle one has departed from us, and we are alone. 3. Many, yea, all of us, this last year have passed through fierce temptations. I do not know whether any of you have been like a heavily laden ship; perhaps your particular temptation has been too much cargo of gold. “ How hardly shall they that have riches enter the kingdom of heaven.” Like some of those ships that Mr. Plimsoll has told us about, weighted with cargo until their water-line is under the wave, and the sea washes over the decks. Oh, how wearily the over-weighted ship wends its way across the ocean! The most weary of men is he who is weighted with gold. It is not riches alone that give to us happiness, peace, and contentment. The world thinks so; but the Word of God is a better guide, and we are told that it is hard for the rich man to ‘ be happy. Many of us this last year have been like unseaworthy ships; we have not had strength to weather the storm; every wind of temptation has made the seams in our ship wider, and floods of sin have entered into our hearts and swamped our piety, and many are hopeless wrecks. You entered this last year holy; you are now wicked. You entered this last year with a character on which there was not a single stain; it is now black with sin. Everybody trusted you at the beginning of this year; alas! nobody believes you now. You have not had a good captain of your ship. Your pilot has wrecked many souls, yet you trusted him. The devil carries every ship he steers to the awful rocks of perdition. Thank God that a new Captain, the Lord Jesus, is willing to gather you in His arms and to lead you to the harbour of salvation, and there create within you a new heart and a new spirit. But, brethren, let us rejoice for the many who have weathered the storms of the year’ s temptation. Some of us come to this period with furled sails and bare poles; but, thank God, we are still guided by our good Captain, the Lord Jesus; the rudder of our will obeys His wish, and our only compass is the Bible. Brethren, we shall reach the harbour at the last. Rejoice, for your names are written in heaven. 4. We have had many blessings. 5. We all have had mercy. The mercy-seat covered the law. Have not we broken the commandments during the last year? But mercy has covered our transgressions; and God has declared to us, “ I will not remember thy sin.” In the great plague of 1666, every house door in London had painted on it these words, “ Lord have mercy on us.” Well, dear friends, every hour of every day, we, alas! need to say, “ God be merciful unto us” ; and blessed be His name, He has poured mercy upon us. “ Goodness and mercy have followed us all the days of our life.” 6. What progress have we made in the past? During snowy weather, if you go to a field and try to walk in a straight line, you must not look down at the snow, but up at some mark at the end of the field. Our footsteps are in the snow, and what a zigzag line to be sure! Why? Because we did not fix our eye upon the tree in the distance. Now, dear friends, look back upon the past year. Is your pathway a straight one or not? II. TAKE STOCK OF THE PRESENT. What are we worth? Is God our Banker? Have we any treasure in heaven? Have we drawn out anything from Him by the cheque of prayer? Have we trusted Him with all our life and all that we have? How much do we owe unto our Lord? And let us reckon the debt of love to our fellow-men. As Christians, are we able to pay twenty shillings to the pound? Do we pay our pew-rent at the church, and yet forget to pay the debt of love to our poorer brethren? Brethren, are your hearts any bigger than they were twelve months ago? Have you any increase of faith? At the time of one of the terrible inundations which frequently take place in St. Petersburg, the Empress Catherine stood at one of the windows of the palace watching the fearful sight. The river had stolen into the city during the night, and hundreds of people were drowned. As her majesty was intently looking upon the flood and the havoc it was causing, she saw something above the surface of the water which was rapidly filling the courtyard; and, observing it more attentively, she found it to be the head of a soldier nearly up to his chin in water; but apparently taking no notice of his danger, as he still shouldered his musket as if on duty among the fishes. The Empress at once sent a servant in a boat to ask why the man remained there at the peril of his life. The soldier replied that he had been placed there to guard the palace, and that he could not quit his post until his sergeant sent another sentry to relieve him. He would not stir; and he had to be dragged into the boat by main force in-order to save his life. Brethren, in all duties let us be faithful unto death. It is he that endures to the end who shall be saved. Have you any increase of hope? Lord Bacon said that hope made a good breakfast, but an idle supper. Brethren, has your hope in God been an idle one? Has He disappointed you? What is the depth of peace in the reservoir of your heart? The Word declares that the peace of God shall be an inward garrison to your soul. Have you let the devil enter within the fortress of your honour? The peace of God shall keep the gates of all who trust Him. Have you thus trusted Him? And, then, examine your character. Your signboard may be all right, but what is the hidden state of the business of your soul? Going down the street the other day I saw in a stonemason’ s yard a beautiful pillar, but it was broken. Does it not represent the character of some? But, thank God, though it is broken, it may be repaired. How about the policy with which you conduct your business? In the days of Alexander, it was fashionable for his captains and soldiers to walk with their heads leaned to one side; because Alexander had somewhat of a crooked neck, and they thought it to be an honour to imitate him. How sad it is that in our rich land men have made money with a wry policy; it has not been straight in the straightness of honour and truth. Their policy has been a crooked one. It has been, “ Get money, honestly if you can, but get it.” Do not imitate such men. Their success is no proof of their wisdom. But what is your policy? Do you consider it to be expedient to cheat? And, if so, are you not a secret thief? In taking stock let the question, “ Am I honest?” be fairly answered! III. OF THE FUTURE. (W. Birch.)Lines of circumvallation: My text speaks of a tribe who were often discomfited in battle, yet were at last victorious. But the words may be used as graphically descriptive of the defeat of Christ, to be followed by His successes. When Christ’ s chin dropped upon His breast in death, the world shouted in triumph. Driven as He has been from the heart, from the social circle, from literature, from places of influence, the world gazes now upon what seems to be a vanquished Redeemer. But He shall yet rally His forces, and though now overcome by other troops, He shall overcome at the last. When a city is about to be besieged, lines of circumvallation are run out; in half circles the fortifications sweep around; the first line fifteen miles out; the second, ten miles; the next, five; the next, one mile out. The attacking host first takes the outworks, then a line nearer, coming on up until the embankment nearest the city is captured. Now, the human heart is defending itself against Christ, and it has run out four or five lines of circumvallation, and they must one by one be taken, so that Christ may overcome at the last and the heart surrender. 1. Forward, ye troops of God, and take the line of fortification farthest out, which is prejudice against ministers and churches. There are men who, for various reasons, do not believe in these things, and from that outward entrenchment contend against Christ. My reply to this is, seek out a Church and a minister that you do like. Amid all the denominations there must be one place where your soul will be blessed. This very church, to some of you, shall be the way to heaven, and through this one break in the long fortification of your prejudice I pass through with the battle-cry of the Cross, feeling that, though these prejudices have been the troop that overcame Christ, He shall overcome at the last. 2. Forward, ye troops of God, to the next entrenchment! It is a circumvallation of social influences. There are hundreds of people here to-high, whose surroundings in the world are adverse to the Christian religion. Evil companionship has destroyed innumerable men. Through this high battlement no human force can break, but, oh! that the Lord Jesus might storm it tonight. 3. Forward, ye troops of God, to the third line of entrenchment, namely, the intellectual difficulties about religion. A hundred perplexities about the parables; a hundred questions about the ninth chapter of Romans; passage set against passage in seeming contradiction. You pile up a battlement of Colenso on the “ Pentateuch,” and Tom Paine’ s “ Age of Reason,” and Renan’ s “ Life of Christ” ; and some parts of the wall are so high that it would be folly to attempt to take them. But there is a hole in the wall of fortification, and through that hole in the wall I put my right hand, and take your own, and say, “ My brother, do you want to be saved? “ And you say” Yes.” “ Well; Jesus Christ came to seek and to save that which is lost.” Scepticism seems to do quite well in prosperity, but it fails in adversity. A celebrated infidel, on shipboard, in the sunshine caricatured the Christian religion, and scoffed at its professors. But the sea arose, and the waves dashed across the hurricane-deck, and the man cried out, “ O my ,God, what shall I do? what shall I do?” A father went down to see his dying son in a Southern hospital during the war. Finding that the boy was dying, he went to the chaplain and said, “ I wish you would go and see my boy, and get him prepared for the future.” “ Why,” said the chaplain, “ I thought you did not believe in religion!” “ Well,” said he, “ I don’ t, but his mother does; and I would a great deal rather the boy would follow his mother. Go and get him prepared.” Scepticism does tolerably well to live by, but it is a poor thing to die by. The fortification of your soul this hour gives way; and the Christ, who seemed to have been overcome by argument, and by profound questions, and elaborate analysis, now, by the force of love, overcomes at the last! 4. Forward, ye troops of light, to the next circumvallation of the heart, namely, pernicious habit. I do not believe that it is necessary to be a teetotaller in order to be a Christian (although I wish all were teetotallers), but I do say that a man who is excessive in the use of strong drink cannot love Christ. He will not dispute with you the supremacy of the bottle. Some years ago, when the cholera was raging in New Orleans, a steamer near nightfall, put out from the city, laden with passengers escaping from the pestilence. The steamer had been but a little while out when the engineer fell at his post with cholera. The captain, in despair, went up and down among the passengers, asking if there were any one there who could act as engineer. A man stepped out, and said that he was an engineer, and could take the position. In the night the captain was awakened by a violent motion of the steamer, and he knew that there was great peril ahead. He went up, and found that the engineer was a maniac; that he had fastened down the safety-valves; and he told the captain that he was the emissary of Satan, commissioned to drive the steamer to hell. By some strategy, the man was got down in time to save the steamer. There are men engineered by maniac passions, sworn to drive them to temporal and everlasting destruction. Every part of their nature trembles under the high pressure. Nothing but the grace of Almighty God can bring down those passions, and chain them. A little while longer in this course, and all is lost. Whatever be the form of evil habit, Christ is able fully and finally to deliver that man. Where sin abounded, grace does much more abound. Victory over thy sin! Victory through the Lord Jesus Christ! Through many a long year thy appetites overcame Him, but He has overcome at the last! 5. Forward, ye troops of light, to the last and the mightiest line of fortification--the pride and the rebellion of the natural heart. This entrenchment must be taken, or all the rest of the contest is lost. This is the crisis of the battle. (Dr. Talmage.)Intermediate failures and final triumphs: 1. Do not judge until “ the last.” 2. Men who are overcome should be encouraged. 3. Apply this to beginners in business--in Christian life--in the reformation of bad habits. 4. Apply this to spiritual doubt. Do not too readily describe men as infidels. Even may at last believe. 5. Hope for your children. (J. Parker, D. D)It may seem, as we look at it spiritually, strange that the fact of being “ overcome” by foes should be part of the blessing of God’ s people. And yet through the darkness to the light is the order everywhere in God’ s kingdom of nature, providence, and grace; and to be “ overcome” is as truly a needed discipline for the soul as to be a triumphant conqueror. The type of nature’ s strength is not the hot-house plant needing constant care and watchfulness to keep it alive. It is the pine-tree rocked by Norwegian winds which threaten every moment to imperil its existence by uprooting it. Thus, too, it is in the Christian life; and without such dealing the very best of us would be but dwarfs, stunted and crippled, and incapacitated for that warfare with the world, the flesh, and the devil by which we win our way to the kingdom, Nor does the Holy Spirit leave us in any doubt as to this. “ A troop shall overcome him” are the words. Not a solitary foe, but many. Sometimes wave upon wave of trial rolls over the soul until we know not what it means. But the cup is measured out. Not one drop is in it beyond what is absolutely needful for the soul’ s welfare. And the end is the same in every case-to lead us up out of self wholly into God. Nor let us suppose for a moment that it is because of some sin in us that this bitter cup is put into our hands. It may be this indeed, for God will be quit of sin in us at any and every cost. The gravitation of every believer is earthward, and the quick pruning-knife of the Husbandman can never be unused long without the soul suffering damage. The process of restoration may lie in a constant succession of small trials pressing upon the spirit to draw it nearer to God, or in some sharp quick operation of the knife that makes itself felt for years, turning the hair grey, and making the body stoop. But it is not always to get rid of sin in us that these strokes are sent. It may be to mould us more into the likeness of Christ. Every follower of the Lamb must be a cross-bearer. It is the branch that bears fruit which is pierced and purged, and not the unfruitful one. It may be because you are so like Christ you are made to feel the pruning-knife--in order that you may become more like Him. And how blessed the assurance of our God that we “ shall overcome at last!” It is not that we shall overcome at the end of life. It is that the issue of every conflict shall be victory. This Divine assurance of the certainty of victory receives its explanation from Romans 8:35-39. (F. Whitfield, M. A.) Genesis 49:20 Asher The blessing of Asher: Let us look at some of the spiritual points of instruction contained in this blessing of Jacob upon Asher. And first as to their “ bread,” which is described as “ fat.” Christ is the “ bread of life” to all His people, and this bread may indeed be said to be “ fat.” The Psalmist uses a similar figure when he says, “ My soul shall be satisfied with marrow and fatness” ; and again, “ They shall be abundantly satisfied with the fatness of Thy house.” And again, in speaking of those who dwell in God’ s presence, he says, “ Those that be planted in the house of the Lord shall flourish in the courts of our God: they shall still bring forth fruit in old age; they shall be fat and flourishing” (Psalms 92:13-14). What a rich and blessed portion for the soul is hid in Christ! How our highest thoughts of it are infinitely surpassed! “ I sat down under His shadow with great delight, and His fruit was sweet to my taste, lie brought me to the banqueting-house, and His banner over me was love” (Son 2:3-4). And observe another deeply important truth: “ He shall yield royal dainties.” The possession and enjoyment of Christ, and all the treasures of His grace, involves a great responsibility. Asher is to “ yield royal dainties” --to give out what it possesses to others. If Christ be indeed ours, and weare living upon Him continually, we shall do the same. And to give out, we must live upon Him. It is this we need--living, abiding communion with a precious Christ. O reader! let not Satan deceive us by allowing us to have everything but this! This is his grand device, and how wonderfully he has succeeded let the lives of most Christians tell! And what is Asher said to give out in this passage? “ Royal dainties.” Yes, indeed, as we live upon Christ, that which the soul gives out is no ordinary food. It is dainties--precious food--and with the stamp of the King upon them. There is a royal pardon, a royal love, a royal Saviour, from whom they all flow freely down. (F. Whitfield, M. A.) Genesis 49:21 Naphtali The blessing of Naphtali In Gad we have the Christian, soldier fighting the good fight of faith, and more than conqueror over all foes. In Asher we have the Christian living upon Christ, and giving out Christ to others. In Naphtali we have the Christian enjoying his liberty and freedom and happiness in Christ, and testifying of Christ to others. In Joseph we have the Christian bringing forth much fruit from abiding in Christ, the well of living waters, and also showing forth that fruit to all around. As we look at these passages, we find they are a chain. Each one is a link depending upon the other. You must fight the good fight of faith if you would enjoy Christ as the “ fatness” of the Living Bread; and the enjoyment of Christ brings with it true liberty and freedom; and there must be all these, with the addition that you must abide in Christ, the roots of your life ever drawing from the “ well of living waters,” if you are to “ bring forth much fruit.” It is surely not without design that the Holy Spirit has placed these passages thus in this consecutive order. May we dwell upon them continually in this light, and test our souls by this Divine standard. Our subject now is the third of these four passages--the tribe of Naphtali. He is brought before us under a most striking symbol--that of a hart or gazelle “ let loose.” It brings before us the liberty and exultation of the soul in its new sphere of existence. It has been “ let loose” from its prison-house of sin, and darkness, and misery. Its prison-doors have been flung wide open by the great Emancipator, Christ Jesus the Lord. Its debt has been fully paid. All its guilt, and sin, and transgression has been cancelled by the blood of Christ. “ Let loose!” No other word in the English language could so fitly express the effect of the grand redemption-work of Christ (see Isaiah 2 Corinthians 5:17; Galatians 6:1; John 11:44). Turning again to Jacob’ s blessing on this tribe, we see another truth: “ He giveth goodly words.” It is so always. St. Paul says, “ Let the word of Christ dwell in you richly in all wisdom: teaching and admonishing one another: in psalms, and hymns, and spiritual songs singing with grace in your hearts to the Lord.” Asher lived upon the fatness of the Bread of Life, and as a result gave out “ royal dainties.” Naphtali is “ satisfied with favour and full of the blessing of the Lord, and so gives out goodly words.” Joseph is a “ bough,” whose roots go down into the Well of Living Waters, and so brings forth “ much fruit.” “ Royal dainties,” “ goodly words,” “ much fruit.” “ Out of the fulness of the heart the mouth speaketh.” Let us only be living upon and abiding in Christ, and such will ever be our testimony. It is not dainties, but “ royal dainties” ; not words, but “ goodly words” ; not fruit, but “ much fruit.” Oh, reader! this is the kind of life God asks for! This is the Christianity we need. Not your just Christians and no more. No; God wants a high order of Christianity. “ Royal dainties,” “ goodly words,” “ much fruit” --mark it well! Not only to be engaged in the work of the Lord, but abounding in it; nay, more, “ always abounding” in it. (F. Whitfield, M. A.) Genesis 49:22-26 Joseph is a fruitful bough The blessing of Joseph: I. OF HIS FUTURE . 1. His extraordinary increase. 2. His great prosperity. (1) All kinds of blessings were promised. (2) His blessings were to surpass all former instances. (3) His blessings are traced to their source. II. PRAISE OF HIS . 1. He had been a much-tried man (verse23). (1) The archers of envy and hatred. (2) The archers of temptation. (3) The archers of persecution. (4) The archers of neglect and ingratitude. 2. He had gained the victory over his trials (Genesis 49:24). III. HIS DESTINY THE NATURAL RESULT OF HIS . 1. His filial obedience. 2. His desire for God’ s glory. 3. The operation of that principle by which God rewards in kind. 4. The principle that God’ s dealings in the past constitute a ground of hope and trust for the future. 5. The principle by which a firm and well-established godliness tends to continue. (T. H. Leale.)The fruitful bough: I. IN HIS UNION WITH CHRIST, THE IS AS A “ BOUGH.” 1. Union with Christ. 2. Dependence upon Christ. 3. Sustentation from Christ. II. IN THE RESULTS OF HIS UNION WITH CHRIST, THE IS AS A “ BOUGH.” 1. Some united, but dead. 2. Some living, but fruitless. III. IN THE SOURCE OF HIS , THE IS AS A “ BOUGH BY A WELL.” As the bough drinks of the spring through the tree, so the Christian drinks of spiritual blessings through Christ. 1. Secretly. 2. Constantly. IV. IN THE HIGHER OF LIFE, THE IS AS A “ BOUGH BY A WELL WHOSE RUN OVER THE WALL.” 1. Over the wall of sectarian prejudices. 2. Over the wall of unbelieving doubt. 3. Over the wall that separates the world from the Church, and blesses the dying, with fruit. 4. Over the wall that separates earth from heaven, and looks “ within the veil.” (W. H. Burton.)The blessing of Joseph--“ Joseph is a fruitful bough, even a fruitful bough by a well.” In these words we are reminded of our Lord’ s own statement (John 15:5), “ I am the vine, ye are the branches.” The Christian is only a bough of the Tree of Life. But he is to be a fruitful bough. “ Herein is My Father glorified,” said our blessed Lord, “ that ye bear much fruit; so shall ye be My disciples.” And how is this fruitfulness produced? The passage shows us: “ a fruitful bough by a well.” The believer is to live near to Christ, the well of living waters, and to be drawing forth all his nourishment from Christ by the Holy Spirit. The roots of the tree draw forth the waters from the well, and send them up into all its branches. Thus the “ bough” becomes beautiful and fruitful. And the well is hidden. The process goes on in secret, but, notwithstanding, it is an unceasing process. Mark, also, that the branches of this fruitful bough are said to “ run over the wall.” The believer’ s fruit must be seen--seen by all who pass by. Alas! only the foliage is too often seen l But the world looks beneath all. But now observe how the patriarch passes rapidly from the figure of a fruitful branch to that of a military warrior: “ But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob.” True faithfulness is ever linked with the cross, and also with warfare. “ Fight the good fight of faith” ; “ put on the whole armour of God” ; “ quit you like men; be strong” --such are the expressions used to show us our true position in this world. There is an inseparable connection between life and faithfulness, between the cross and the warfare. But the “ bow abiding in strength” points also to Christ. It tells us of the strong, unyielding position in which He would carry on His government (see Revelation 6:1-2). And we see the “ arms of the hands” of the true Joseph “ made strong” --in the power of His exalted position at the right hand of the Father--“ by the mighty God of Jacob.” In beautiful keeping with this we see the “ white horse” --always the emblem of victory--victory in holiness, purity, and truth. Let us now return to the rest of the passage: “ from thence” --i.e., the mighty God--“ is the Shepherd, the Stone of Israel.” We must read the passage correctly: “ The arms of his hands were made strong by the hands of the mighty God of Jacob, even from the Shepherd and Stone of Israel.” Thus we find here that Joseph’ s hands were made strong for his work by the mighty God of Jacob, the Shepherd and Stone of Israel. He who is the mighty God is the great Shepherd of His sheep, and the great Foundation Stone of Israel. And now the blessings promised and to be prayed for are described: “ blessings of heaven above, blessings of the deep that lieth under.” They begin with heaven, and they take in the earth. This is ever God’ s order. The patriarch continues: “ blessings of the breast and the womb.” Jacob prays that his son may be blessed from heaven with rain and dew, and with fountains and brooks which spring from the great deep or abyss of the earth, so that everything that had womb and breast in the natural world should become pregnant, bring forth, and suckle. He then continues: “ The blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills.” The blessings which Jacob implored for his son Joseph were to surpass the blessings which his parents had transmitted to him, as far as the great mountains towered above the earth. These blessings were to descend upon “ the head of Joseph, and on the crown of the head of the separated one from among his brethren.” As we read these promises and prayers for blessing on Joseph, our thoughts are carried forward to the Lord Jesus Christ. Language seems to fail the old patriarch in his longings for blessings on his son; but as we see Jesus, “ the separated One,” we behold these desires fulfilled. (F. Whitfield, M. A.)Over-the-wall fruitfulness “Joseph is a fruitful bough, whose branches run over the wall” (Genesis 49:22). These words remind us of our Lord saying, “ I am the vine, ye are the branches; he that abideth in Me, and I in him, the same bringeth forth much fruit.” And they take our thoughts to an eastern vineyard, where the trellis bends with clusters, and a few strong shoots are left by the kindly husbandman to overhang the enclosure for the passer-by. I. In the first place, consider THE BRANCH THAT BEARS FRUIT OVER THE WALL. It is one thing to bear fruit in the vineyard, and another to have such vigour that we also bear fruit beyond; and we speak now of the latter. 1. Fruitfulness to more than have claim upon us. Some have such claim; their relationship, their desert, their needs, appeal to us so forcibly and reasonably, that we wrong them if we refuse our sympathy and help; these are they who have right to the vintage--the children of the husbandmen, as it were, for whom the vine exists, and who are somewhat free to the grapes. But others have no such right, or have forfeited the right they had, the unloving and unlovable, those who abuse your kindness, those who bring their troubles on themselves, those who again fall when they have many times been raised, those who seem hopelessly bad and to have no redeeming trait. And there are those, of whom all this cannot be said, who are deserving, and yet have no claim on us--whose rights extend to some other vineyard, but not to ours. Now we take our text as symbolically speaking of usefulness to all these, the branch breaking away from its support, and reaching, with its grateful fruit, to those outside. And do we not need, my friends, to consider that? The good Samaritan in his kindness to the Jew that had fallen among thieves, was a branch that ran over the wall. Our Lord’ s deed of mercy to the Syro-Phoenician woman was a branch that ran over the wall. Anal whilst it is right to give the bin-Jest of our life to those who have claim on the vine, it must be right to let some shoots trail to the larger world outside, and to the very grating of the prisoner’ s cell. 2. Ministry to those outside our particular vineyard. Into every department of life Christianity casts some healing influence. There is much, indeed, for it to do yet; but it has been the originator or beneficent ally of all onward movements in the history of the race. See how its branches run over the wall; how contrary it is to the spirit of exclusiveness! Its blessings are for the Church, but, in a less degree, it blesses the world as well. And that warns us Christian people against exclusiveness in religious sympathy; exclusiveness is not Christianity. It were a bad day for any church when its thought, and effort, and means are spent only on its own work and wants, and it ceases to care with brotherly interest for other churches, God’ s vast world-wide work. Let the main clusters, if you will, be for those for whom God planted the vine, but see to it that strong fruitful branches run over the wall. 3. Refreshment to the casual passer-by. The text was suggested in passing a vineyard on the south side of the Alps, as outside the enclosure some unpruned shoots, with their just-formed grapes, were waving in the wind, to be perhaps a refreshment to some traveller in the summer’ s heat. It is the picture of a Christian whose abundant inner life comes out unawares, as it were, for the benediction of any who may pass that way. Tired pilgrims pass us every hour, some oppressed with their burden, some parched with the world’ s dust, some who have lost their strength in conflict, and some who thirst but for a tender look, a friendly utterance, a sympathetic grasp, and with these would go their way revived. Think of such finding this reviving in us! II. Consider, secondly, THAT THIS IS THE MARK OF THE BRANCH OF THE TRUE VINE. 1. Christianity tends to the enlarging of our sympathies. It brings us into contact with Christ, and makes us partakers in His Spirit. Nothing is more striking or blessed in Scripture than the absence of exclusiveness in our Lord’ s love and readiness to bless. Christianity is the being joined to Him, “ and he that is joined to the Lord is one spirit.” In His people, then, this spirit of unexclusive sympathy exists in germ; and as they commune with Him it grows, and they spontaneously care for those He cares for. 2. Beside this, Christianity claims a deliberate consideration of others’ wants. “ We, then, that are strong, ought to bear the infirmities of the weak, and not to please ourselves” ; “ let every one of us please his neighbour for his good, for even Christ pleased not Himself” ; “ bear ye one another’ s burdens, and so fulfil the law of Christ.” 3. And Christianity results in unconscious, unchecked fruitfulness. Christianity is not so much a doing as a being. We are not Christians because we do this or that. “ Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them: I never knew you; depart from Me ye that work iniquity.” Christianity is a new nature taking the place of ours, by which heart and mind, and character and life become Divine. Now our nature cannot appoint set times in which to express itself, nor fence off a few to whom alone it shall make itself known. Every branch of the Vine which Jesus is, necessarily runs over the wall somewhere, bearing unconscious fruit not only for the vineyard it is expected to enrich, but also for the passer-by outside to pluck. III. Then HOW THIS OVER-THE-WALL MAY RE SECURED. The very word “ fruit “ teaches us. Distinguish between “ works” and “ fruit.” “ Works,” says one, “ may be the actings of a legal spirit; they are done in obedience to laws; they may be performed perfunctorily, and are no part of one’ s nature.” But fruit is the sign of life; it is not due to commands, nor even to effort; it is life spontaneously, naturally, sweetly giving itself forth. Now it is fruit of which we speak, fruit that Christ wants. “ Herein is My Father glorified that ye bear much fruit, so shall ye be My disciples.” Then what is needed for this over-the-wall fruitfulness is the earnest culture of our spirituality. Culture the life, and the fruit comes of its own accord; branches running over the wall are but the exuberance of life. Let me give these three brief rules: 1. It depends on the measure in which we receive the life of Christ. “ Joseph is a fruitful bough.” Only a bough. We are “ boughs,” that is all; therefore we have no life in ourselves, and God does not require us to have any; the life is in the Vine--“ our life is hid with Christ” ; “ as a branch cannot bear fruit of itself except it abide in the vine, no more can ye except ye abide in Me . . . severed from Me, ye can do nothing.” 2. And it depends on our fruitfulness to those nearest to us. For the strong shoots that trail outside will spring from the strong wood in the vineyard itself, and the dresser of the vines, we may be sure, will only permit the branch that does its duty first within to carry strength elsewhere. To bear fruit over the wall only, or chiefly, is to rob the Husbandman, for where He has planted us He means our richest grapes to grow. We must love our own best--our own family, our own church; our deepest sympathies and best energies are for those to whom God has given most claim upon them; and only when we have done that, He would have us not forget them that are without. “ Learn first to show piety at home” ; “ do good unto all men, but specially to them that are of the household of faith.” And that is the successful order. It is by putting strength into our nearest duties, and fulfilling Christian love to those nearest to us, that we get the power for the ministry beyond. Bear ripe good fruit within the wall, then--for then it will be possible, and the Husbandman will permit it--let some branches run over. 3. And it depends on our submission to the Divine culture of our piety. For Joseph was the fruitful bough--Joseph, of whom it was said “ God made him fruitful in the land of his affliction.” “ Every branch in Me that beareth fruit, He purgeth it, that it may bring forth more fruit. “ The fruitful branch is pruned closest, and if the shoots that stray over the enclosure are to bear grapes, some others must be nipped. Is not that blessed compensation (even were it all) for Christian suffering--more fruit to God and man? That is a price that must be paid for fruitfulness. “ The vine that bears much fruit is proud to stoop with it; the palm stands upright in a realm of sand.” (C. New.)The archers shot at him, but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob Man helped by God: I. FOR by contact with the strength of God. The word here rendered “ made strong” might be translated “ made pliable,” or “ flexible,” conveying the notion of deftness and dexterity rather than of simple strength. It is practised strength that He will give, the educated hand and arm master of all the manipulation of the weapon. II. The text not only gives the fact of Divine strength being bestowed, but also THE MANNER OF THE GIFT. What boldness of reverent familiarity there is in that symbol of the hands of God laid on the hand of the man. A true touch, as of hand to hand, conveys the grace. Nothing but contact will give us strength for conflict and for conquest. And the plain lesson, therefore, is--See to it that the contact is not broken by you. “ In all these things weare more than conquerors through Him that loved us.” (A. Maclaren, D. D.)Joseph attacked by the archers: I. THE CRUEL ATTACK. “ The archers have sorely grieved him.” Joseph’ s enemies were archers. The original has it, “ masters of the arrows,” that is, men who were well skilled in the use of the arrow. Though all weapons are alike approved by the warrior in his thirst for blood, there seems something more cowardly in the attack of the archer, than in that of the swordsman. The swordsman plants himself near you, foot to foot, and let you defend yourself and deal your blows against him; but the archer stands at a distance, hides himself in ambuscade, and without you knowing it, the arrow comes whizzing through the air, and perhaps penetrates your heart. Just so are the enemies of God’ s people. 1. First, Joseph had to endure the archers of envy. When he was a boy, his father loved him. Therefore, his brethren hated him. Full often did they jeer at the youthful Joseph, when he retired to his prayers; when he was with them at a distance from his father’ s house, he was their drudge, their slave; the taunt, the jeer, did often wound his heart, and the young child endured much secret sorrow. Truly the archers sorely shot at him. And, my brethren, do you hope, if you are the Lord’ s Josephs, that you shall escape envy? I tell you, nay; that green-eyed monster envy lives in London as well as elsewhere, and he creeps into God’ s church, moreover. Oh! it is hardest of all to be envied by one’ s brethren. 2. But a worse trial than this was to overtake him. The archers of temptation shot at him. You know it is opportunity that makes a man criminal, and he had abundant opportunity; but importunity will drive most men astray. To be haunted day by day by solicitations of the softest kind--to be tempted hour by hour--oh! it needs a strength superangelic, a might more than human, a strength which only God can grant, for a young man thus to cleanse his way, and take heed thereto according to God’ s word. Truly the archers sorely grieved him and shot at him; but his bow abode in strength. 3. Then another host of archers assailed him: these were the archers of malicious calumny. Seeing that he would not yield to temptation, his mistress falsely accused him to her husband, and his lord, believing the voice of his wife, cast him into prison. There was poor Joseph. His character ruined in the eyes of man, and very likely looked upon with scorn even in the prison-house; base criminals went away from him as if they thought him viler than themselves, as if they were angels in comparison with him. Oh I it is no easy thing to feel your character gone, to think that you are slandered, that things are said of you that are untrue. Many a man’ s heart has been broken by this, when nothing else could make him yield. The archers sorely grieved him when he was so maligned, so slandered. Oh child of God, dost thou expect to escape these archers? Wilt thou never be slandered? Shalt thou never be calumniated? It is the lot of God’ s servants, in proportion to their zeal, to be evil spoken of. II. We have seen these archers shoot their flights of arrows; we will now go up the hill a little, behind a rock, to look at the WARRIOR and see how his courage is while the archers have sorely grieved him. What is he doing? “ His bow abideth in strength.” Let us picture God’ s favourite. The archers are down below. There is a parapet of rock before him; now and then he looks over it to see what the archers are about, but generally he keeps behind. In heavenly security he is set upon a rock, careless of all below. Let us follow the track of the wild goat, and behold the warrior in his fastness. 1. First, we notice that he has a bow himself, for we read that “ his bow abode in strength.” He could have retaliated if he pleased, but he was very quiet and would not combat with them. 2. Mark well his quietness. His bow “ abideth.” It is not rattling, it is not always moving, but it abides, it is quite still; he takes no notice of the attack. The archers sorely grieved Joseph, but his bow was not turned against them, it abode in strength. He turned not his bow on them. He rested while they raged. Doth the moon stay herself to lecture every dog that bayeth her? Doth the lion turn aside to rend each cur that barketh at him? Do the stars cease to shine because the nightingales reprove them for their dimness? Doth the sun stop in its course because of the officious cloud which veils it? Or doth the river stay because the willow dippeth its leaves into its waters? Ah! no; God’ s universe moves on, and if men will oppose it, it heeds them not. 3. But we must not forget the next word: “ His bow abode in strength.” Though his bow was quiet, it was not because it was broken. Joseph’ s bow was like that of William the Conqueror, no man could bend it but Joseph himself; it abode “ in strength.” I see the warrior bending his bow, how with his mighty arms he pulls it down and draws the string to make it ready. His bow abode in strength; it did not snap, it did not start aside. His chastity was his bow, and he did not lose that; his faith was his bow, and that did not yield, it did not break; his courage was his bow, and that did not fail him; his character, his honesty was his bow; nor did he cast it away. III. The third thing in our text is the SECRET . “ The arms of his hands were made strong by the hands of the mighty God of Jacob.” 1. First, notice concerning his strength, that it was real strength. It says, “ the arms of his hands,” not his hands only. You know some people can do a great deal with their hands, but then it is often fictitious power; there is no might in the arm, there is no muscles, but of Joseph it is said, “ the arms of his hands were made strong.” It was real potency, true muscle, real sinew, real nerve. Oh ye foes of God, ye think God’ s people are despicable and powerless; but know that they have true strength from the omnipotence of their Father, a might substantial and divine. Your own shall melt away, and droop and die, like the snow upon the low mountain’ s top, when the sun shines upon it, it melteth into water; but our vigour shall abide like the snow on the summit of the Alps, undiminished for ages. It is real strength. 2. Then observe that the strength of God’ s Joseph is divine strength. His arms were made strong by God. Why does one of God’ s ministers preach the Gospel powerfully? Because God gives him assistance. Why does Joseph stand against temptation? Because God gives him aid. The strength of a Christian is divine strength. 3. Again: I would have you notice in the text in what a blessedly familiar way God gives this strength to Joseph. It says, “ the arms of his hands were made strong by the hands of the mighty God of Jacob.” Thus it represents God as putting his hands on Joseph’ s hands, placing his arms on Joseph’ s arms. In old times, when every boy had to be trained up to archery, if his father were worth so many pounds a year, you might see the father putting his hands on his boy’ s hands and pulling the bow for him, saying, “ There, my son, in this manner draw the bow.” So the text represents God as putting His hand on the hand of Joseph, and laying His broad arm along the arm of His chosen child, that he might be made strong. Like as a father teaches his children, so the Lord teaches them that fear Him. He puts His arms upon them. 4. This strength was covenant strength, for it is said, “ The arms of his hands were made strong by the hands of the mighty God of Jacob.” Now, wherever you read of God of Jacob in the Bible, you may know that that respects God’ s covenant with Jacob. Covenant mercies, covenant grace, covenant promises, covenant blessings, covenant help, covenant everything--the Christian must receive if he would enter into heaven. Now,Christian, the archers have sorely grieved you, and shot at you, and wounded you; but your bow abides in strength, and the arms of your hands are made strong. But do you know, O believer, that you are like your Master in this? IV. That is our fourth point--A . “ From thence is the shepherd, the stone of Israel,” Jesus Christ was served just the same; the Shepherd, the Stone of Israel, passed through similar trials; He was shot at by the archers, He was grieved and wounded, but His bow abode in strength; His arms were made strong by the God of Jacob, and now every blessing rests “ upon the crown of the head of Him who was separated from His brethren.” (C. H. Spurgeon.) Genesis 49:24 The mighty God of Jacob.Prom thence is the Shepherd, the Stone of Israel Three names: These three names which we find here are striking and beautiful in themselves; in their juxtaposition; in their use on Jacob’ s lips. Look at them as they stand. I. THE MIGHTY GOD OF JACOB. The meaning of such a name is clear enough. It is He who has shown Himself mighty and mine by His deeds for me all through my life. The very vital centre of a man’ s religion is his conviction that God is his. The dying patriarch left to his descendants the legacy of this great Name. II. THE . That name sums up the lessons that Jacob had learned from the work of himself and of his sons. His own sleepless vigilance and patient endurance were but shadows of the loving care, the watchful protection, the strong defence, which “ the God who has been my Shepherd all my life long” had extended to him and his. III. THE STONE OF ISRAEL. Here, again, we have a name that after-ages have caught up and cherished, used for the first time. The Stone of Israel means much the same thing as the Rock. The general idea of this symbol is firmness, solidity. God is a Rock-- 1. for a foundation; 2. for a fortress; 3. for shade and refreshment. None that ever built on that Rock have been confounded. We clasp hands with all that have gone before us. At one end of the long chain this dim figure of the dying Jacob stretches out his withered hands to God, the Stone of Israel; at the other end we lift up ours to Jesus and cry-- “ Rock of Ages, cleft for me, Let me hide myself in Thee.” (A. Maclaren, D. D.) Genesis 49:27 He shall divide the spoil The division of spoils: There is nothing more fascinating than the life of a hunter. On a certain day in all England you can hear the crack of the sportsman’ s gun, because, grouse hunting has begun; and every man who can afford the time and ammunition, and can draw a bead, starts for the fields. On the 20th of October our woods and forests will resound with the shock of fire-arms, and will be tracked of pointers and setters, because the quail will then be a lawful prize for the sportsman. Xenophon grew eloquent in regard to the art of hunting. In the far East people, elephant-mounted, chase the tiger. The American Indian darts his arrow at the buffalo until the frightened herd tumble over the rocks. European nobles are often found in the fox-chase and at the stag-hunt. Francis L was called the father of hunting. Moses declares of Nimrod: “ He was a mighty hunter before the Lord.” Therefore, in all ages of the world, the imagery of my text ought to be suggestive, whether it means a wolf after a fox, or a man after a lion. “ In the morning he shall devour the prey, and at night he shall divide the spoils.” I take my text, in the first place, as descriptive of those people who, in the morning of their life, give themselves up to hunting the world, but afterwards, by the grace of God, in the evening of their life divide among themselves the spoils of Christian character. There are aged Christian men and women in this house who, if they gave testimony, would tell you that in the morning of their life they were after the world as intent as a hound after a hare, or as a falcon swoops upon a gazelle. They wanted the world’ s plaudits and the world’ s gains. They felt that if they could get this world they would have everything. Some of them started out for the pleasures of the world. They thought that the man who laughed loudest was happiest. They tried repartee, and conundrum, and burlesque, and madrigal. After awhile misfortune struck them hard on the back. They found there was something they could not laugh at. Under their late hours their health gave way, or there was a death in the house. They awoke to their sinfulness and their immortality, and here they sit to-night, at sixty or seventy years of age, as appreciative of all innocent mirth as they ever were, but they are bent on a style of satisfaction which in early life they never hunted: the evening of their days brighter than the morning. In the morning they devoured the prey, but at night they are dividing the spoils. Then there are others who started out for financial success. Wherever a dollar was expected to be, they were. They chased it across the ocean. They chased it across the land. They stopped not for the night. Hearing that dollar, even in the darkness, thrilled them as an Adirondack sportsman is thrilled at midnight by a loon’ s laugh. They chased that dollar to the money-vault. All the hounds were out--all the pointers and the setters. They leaped the hedges for that dollar, and they cried: “ Hark away! a dollar! a dollar!” And when at last they came upon it and had actually captured it, their excitement was like that of a falconer who has successfully flung his first hawk. In the morning of their life, oh, how they devoured the prey! But there came a better time to their soul. From that time they did not care whether they walked or rode, if Christ walked with them; nor whether they lived in a mansion or in a hut, if they dwelt under the shadow of the Almighty; nor whether they were robed in French broadcloth or in homespun, if they had the robe of the Saviour’ s righteousness; nor whether they were sandalled with morocco or calf skin, if they were shod with the preparation of the gospel. Now you see peace on their countenance. Now that man says: “ What a fool I was to be enchanted with this world.” This world is a poor thing to hunt. It is healthful to go out in the woods and hunt. It rekindles the lustre of the eye. It strikes the brown of the autumnal leaf into the cheek. It gives to the rheumatic limbs a strength to leap like the roe. Christopher North’ s pet gun, the muckle-mounted-Meg, going off in the summer in the forests, had its echo in the winter-time in the eloquence that rang through the university halls of Edinburgh. It is healthy to go hunting in the fields; but I tell you that it is belittling and bedwarfing and belaming for a man to hunt this world. So it was with Lord Byron. So it was with Coleridge. So it was with Catherine of Russia. Henry II. went out hunting for this world, and its lances struck through his heart. Francis I. aimed at the world, but the assassin’ s dagger put an end to his ambition and his life with one stroke. Mary Queen of Scots wrote on the window of her castle:-- “ From the top of all my trust Mishap hath laid me in the dust.” The Queen Dowager of Navarre was offered for her wedding-day a costly and beautiful pair of gloves, and she put them on; but they were poisoned gloves, and they took net life. Better a bare hand of cold privation than a warm and poisoned glove of ruinous success. Again, my subject is descriptive of those who come to a sudden and a radical change. You have noticed how short a time it is from morning to night--only seven or eight hours. You know that the day has a very brief life. Its heart beats twenty-four times, and then it is dead. How quick this transition in the character of these Benjamites! “ In the morning they shall devour the prey, and at night they shall divide the spoils.” Is it possible that there shall be such a transformation in any of our characters? (Dr. Talmage.)The blessing of Benjamin: In Benjamin, the youngest and last of the sons of Jacob, there is expressed the culmination of all blessing for all the tribes of Israel. In this tribe is summed up, in a climax, all spiritual blessing for every child of God. Morning and evening together suggests the idea of incessant and victorious capture of booty. The warlike character manifested by this tribe was shown on many occasions in their history, and exhibited marked features of a fierce and wolfish character. Israel, as represented in Benjamin, shall devour the prey, and at night divide the spoil. The prophecies of Balaam, Isaiah, Jeremiah, and Ezekiel, as well as the minor prophets, are full of announcements that the Lord will again take in hand His ancient people, and they shall go forth, in mighty power, under the leadership of Christ as their Messiah, and shall destroy their foes on the right hand and on the left, and shall carry off “ the spoil.” This is the emphatic declaration in the blessing on Benjamin. “ At night,” at the close of this dispensation of darkness and sin and sorrow, it will receive its decisive fulfilment, and a morning shall be ushered in such as the world has never yet seen--the morning of resurrection, when the Church of the living God shall exchange her weeds of widowhood for her garments of glory and beauty, and shall rise to meet her Lord in the air, and for ever reign with Him over a regenerated world. Blessed morning, long expected! Well may every true and loyal-hearted servant of Christ exclaim with the beloved disciple in his closing word of prophecy, “ Even so; come, Lord Jesus.” (F. Whitfield, M. A.) Genesis 49:29 Bury me with my fathers Love in death The patriarch Jacob, in his last request, says, “ Bury me with my fathers” ; and this feeling has illustration all along the ages in different races and climes. What is it but the outward symbol of that which is deepest in the heart? What is it but an expression of the preciousness of these earthly relationships? Bury me with my fathers. Of course in the grave, with silence and darkness, there is no device or knowledge. So far as the perishing bodies are concerned, it cannot matter essentially where they repose when the spirit has fled. And yet they are the tenements of thought and will. They are associated with all that is most expressive in our being. With them are grouped the activities, the endearments, the acquirements, the possessions, that make up our estimate of life. When the patriarch said, “ Bury me with my fathers,” he thought of those whom he revered and loved, whose remains were lying in the sepulchre of Machpelah; he thought of the holy friendships that had consecrated and sweetened his years; and those forms of parent and wife and kindred seemed endued with life and feeling in the strong ardour of his soul. He wished to continue the relationship, and would sleep with those from whom he descended and loved. How natural is this sentiment, and how largely is the custom observed throughout the world l When we think of death and our place of burial, it is with thoughts of others who have gone before us. A lonely grave, a burial away from friends and kindred--remote, unvisited, neglected--brings sad thoughts. We cannot help shrinking from the picture that we make of it. To die alone, to be buried by strangers, to lie afar from any dust that once was dear, is not what we would prefer. But there where our ancestors repose, where parents are entombed, where sleeps the companion of our journey, or child, or sister, or brother, or beloved friend--there, too, we would be borne by tender hands, when we can tell none how kind they are. It is the same feeling that prefers those who love us to minister to us in our last hours, and perform the last offices that friendship can render. The human cries out of the darkness of death for the beloved presence, the heart that was true and kind. And if we can feel that when we are gone there will be any to follow us with sorrow to the grave, and there to plant some symbol of affection, and, as the days and years pass, ¢o go aside sometimes and think of us as we were, with our friendship and faith, there comes a grateful emotion. There is something sweetly tranquilizing in the thought that we shall lie down with the family around us, the revered and good who closed their eyes long ago, and those who follow us out of the doors where we followed others who have gone; and that they shall bring the children one by one to sleep by our side. All this is grateful to our thought, I say; and why? What could it mean if the heart did not reach onward to everlasting attachments, to life with the beloved beyond the grave I And oh! how dark would it be, when we come to face the dread necessity of death, were it not for the light that comes from the broken sepulchre of Christi What would be our hope without this victorious and mighty Saviour, who has put death under His feet? Dear friends, here is an assurance, glorious and indubitable, that is given for everlasting comfort and strength. He who consecrated home while on earth, with all that could sanctify and sweeten it, prepares the heavenly home. (H. N. Powers.)Jacob’ s dying charge: I. AN OF NATURAL FEELING. A natural feeling it is, a strong instinctive impulse of our humanity, this concern about the body, this concern about it to the last, this desire that, when the spirit has fled, it should not be neglected--should not be thrown carelessly into the ground anywhere, but should receive a respectful interment where its mouldering remains may mingle with the dust of our nearest relatives. How instinctive the thought that the dust in the family sepulchre has still some relationship to our material frame I How instinctive the desire that our bodies and those of our beloved friends should take the long, still sleep together I Not less natural is the wish to be remembered--to be remembered in connection with those who have been so near to us in kindred and kindly fellowship. Such feelings, my friends, are not unlawful; but neither are they unprofitable. If they be kept in their own place, if they be cherished in subordination to higher principles, if they be not permitted to overgrow and stifle the desires and expectations of that which is spiritual, they are neither unbecoming nor useless. We are the better of feeling that the body is a part of man, an integral part of our personal identity, and not lost, or unworthy of care, even in its dissolution. We are the better of feeling that beyond death there is still some tie of kindred between our dust and the dust of our beloved relatives, as well as between our souls and their souls. We are the better of feeling the wish to be remembered after we are no more seen in the world--to be remembered in association with those whom we esteem and reverence. II. In their holier import, the words before us expressed THE PEACE AND FAITH OF THE DYING . “ I am to be gathered unto my people” --“ I am being gathered unto my people” seems to be the proper force of the expression, pointing rather to a present than to a future event. It was the language of one who felt that the last short journey was already commenced, that his feet were already dipping into the swellings of Jordan. But there was no appearance of alarm, no token of anxiety, no struggling search as if he wanted something to rest upon, or as if the anchor of the soul were not holding firmly. All is quiet, untroubled, and peaceful. Thus he passed down--down into the dark valley--down into the rushing river--as you might speak of going home from your day’ s work at evening. A similar inference may be drawn from the manner in which he conveyed to his sons the charge concerning his burial. Observe his careful, leisurely description of the place to which he referred, and its purchase by his grandfather: “ Bury me in the cave which is in the field of Ephron the Hittite,” &c. That was no hurried glance at a secondary matter, amid the agony of an arduous and uncertain conflict--no snatching of a moment out of engrossing anxieties and apprehensions about his spiritual interests, to indicate his desire regarding the body which was about to be resolved into the dust from which it had been taken. If he had not been at rest in reference to his undying soul, if he bad not felt a quiet, holy confidence that it was safe, would he have been so deliberately careful in describing the situation and the purchase of the sepulchre? Let us not marvel, my friends, that saints about to depart can dwell upon the thought of some earthly and temporal matter; neither should we grieve to hear them then speaking with interest about other things besides the spiritual and heavenly. It may be the very strength and quiet assurance of their hope of immortality that permit them to give some special attention still to the body, or the household, or the world which they are leaving. Whence that peace, that terrorless tranquility of Jacob in the death-hour? Here he made no particular reference to the source of it. This was not necessary. He had indicated, by his religious profession, and by the consistent piety which adorned his life, especially the latter portion of it, that his trust was in the covenant mercy of Jehovah. In the prophetic blessing also, the sound of which had scarcely left the ears of his assembled children, he had spoken of the Shepherd, the Stone of Israel; he had named the Shiloh, to whom the gathering of the nations would be; and had concluded his prediction respecting one of the tribes with these words, “ I have waited for Thy salvation, O Lord.” There was no need of further explanation there was no need for his declaring now that his peace was the fruit of faith, faith in the saving grace of that God who had given him the covenant with its blessings and promises, ratified by sacrifice and predictive of the Messiah. (W. Bruce, D. D.) Genesis 49:33 When Jacob had made an end . . . he gathered up his feet into the bed, and yielded up the ghost Jacob’ s death-bed: I. HIS FOR THE LIVING. 1. His affection was impartial. 2. His affection was religious. II. WITH THE DEAD, III. HIS IN ALL. No perturbation. Two things alone can explain his calmness. 1. Faith in his future existence. 2. Faith in the happiness of his future existence. (Homilist.)Jacob’ s death and funeral: I. THE . 1. A hint of immortality. Amid the shadows of the past there were beams of light that spoke of a future state (life and immortality brought to life by the gospel). Jacob “ was gathered to his people” (Genesis 49:33). Jehovah was known as “ the God of Abraham, and Isaac, and Jacob.” He is not the God of the dead, but of the living. The patriarchs were therefore living. To them Jacob was “ gathered.” 2. An illustration of natural sorrow. Joseph “ fell on his father’ s face, and wept upon him, and kissed him.” Picture this affecting sight. Wealth and power had not hardened Joseph’ s heart. We sorrow not, as they that have no hope. 3. An illustration of filial obedience. Joseph remembering his promise to his father (Genesis 47:29-31), had him embalmed, &c. Do we remember dying parent’ s wishes, not to carry him to the promised land, but to meet him there? II. THE FUNERAL. 1. There was the usual ceremonious mourning of many days. 2. Joseph seeks permission of the king to bury his father. 3. At the head of a great retinue he passes up once more to Canaan. How great the difference between his leaving and entering Canaan. Thirty-nine years have elapsed. The youth of seventeen has become a man of fifty-six. The slave has become a prince. Both were occasions of grief. Then he was leaving his father through the treachery of his brothers; now he is burying his father with his brethren around him. 4. Such a funeral never before seen in Canaan. The Canaanites find that the old shepherd who went away seventeen years before is a great man. So sometimes men are brought back to be buried among the people who thought little of them while they lived. (Ill. the funeral of Cobden in the Sussex village, &c.). (J. G. Gray.)Sermons from saintly death-beds: Jacob did not yield up the ghost until he had delivered the last sentence of admonition and benediction to his twelve sons. He was immortal till his work was done. So long as God had another sentence to speak by him, death could not paralyse his tongue. Yet, after all, the strong man was bowed down, and he who had journeyed with unwearied foot full many a mile, was now obliged to gather up his feet into the bed to die. From the wording of the text, it appears very clearly that Israel did not dispute the irrevocable decree, nor did his soul murmur against it. He had long before learned that few and evil were his days, and now that they came to an end, he joyfully accepted their conclusion. It is remarkable that the Holy Spirit has given us very few death-bed scenes in the Book of God. We have very few in the Old Testament, fewer still in the New, and I take it that the reason may be because the Holy Ghost would have us take more account of how we live than how we die, for life is the main business. He who learns to die daily while he lives, will find it no difficulty to breathe out his soul for the last time into the hands of his faithful Creator. If we fight well the battle, we may rest assured of the victory. I. First, THE OF GOD’ S SAINTS, AND OF HIS --WHAT ARE THEIR LESSONS? 1. The first that lies upon the surface, is this, “ Be ye also ready: for in such an hour as ye think not the Son of Man cometh.” When in the forest there is heard the crash of a falling oak, it is a sign that the woodman is abroad, and every tree in the whole company may tremble lest soon the sharp edge of the axe should find it out. 2. Secondly, the deaths of righteous men should teach us their value. According to the old saying, we never know the value of things till we lose them. I am sure it is so with holy men. Let me urge young people here to prize their aged godly parents, to treat them kindly, to make their last days happy, because they cannot expect to have them long on earth to receive their tokens of affectionate gratitude. 3. Furthermore, I think the departures of great saints and those who have been eminent, teach us to pray earnestly to God to send us more of such--a lesson which, I am quite certain, needs to be inculcated often. There is sadly little prayer in the church for the rising ministry. 4. Yet there is a valuable truth on the other side. We desire always to look at both sides of a question. The taking away of eminent saints from among us should teach us to depend more upon God, and less upon human instrumentality. I was reading, yesterday, the dying prayer of Oliver Cromwell, and one sentence in that man of God’ s last breathings pleased me exceedingly. It was to this effect, “ Teach those who look too much upon Thy instruments to depend more upon Thyself.” The Lord would have all the glory given unto His own name. 5. Coming back, however, to the old thought, do you not think that the departure of eminent saints should teach each one of us to work with more earnestness and perseverance while we are spared? One soldier the less in the battle, my brethren; then you must fill up the vacancy; you who stand next in the ranks must close up, shoulder to shoulder, that there be no gap. Here is one servant the less in the house: the other servants must do the more work. It is but natural for us so to argue, because we wish the Master’ s work to be done, and it will not be done without hands. II. Come with me to the second part of my discourse. Much may be learned from the MODE OF of God’ s servants. 1. To some of God’ s own children the dying bed is a Bochim, a place of weeping. It is melancholy when such is the case, and yet it is often so with those who have been negligent servants: they are saved, but so as by fire; they struggle into the port of peace, but their entrance is like that of a weather-beaten vessel which has barely escaped the storm, and enters into harbour so terribly leaking as to be ready to founder, without her cargo, for she has thrown that overboard to escape the waves, sails rent to ribands, masts gone by the board, barely able to keep afloat. Many a dying pillow has been wet with the penitential tears of saints, who have then fully seen their formerly unobserved shortcomings and failures and laxities in the family, in the business, in the church, and in the world. Brethren, it is beautiful to see the repentance of a dying saint; travel far as you may, you will not readily behold a more comely spectacle. Yet at the sight; of such instances it has struck me that the fruit though precious was scarcely seasonable; it must be acceptable to God, for He never rejects repentance anywhere, but yet a brighter state of soul would have glorified Him more in dying moments. We regret to see mourning of soul as the most conspicuous feature in a departing brother, we desire to see joy and confidence clearly manifested at the last. 2. It has not unfrequently occurred that the dying scene has been to the Lord’ s departing champions a battle, not perhaps by reason of any slips or shortcomings--far from it, for in some cases the conflict appeared to arise by very reason of their valour in the Lord’ s service. Who among us would assert that Martin Luther failed to live up to the light and knowledge which he had received? So far as he knew the truth, I believe he most diligently followed it; beyond most men he was true to conscience, he knew comparatively little of the truth, but what he did know he maintained with all his heart, and soul, and strength; and yet it is exceedingly painful to read the record of Luther’ s last few days. Darkness was round about him, thick clouds and tempest enveloped his soul. At the last the sky cleared, but it is very evident that, among all the grim battles in which that mighty German fought and conquered, probably the most tremendous conflict of his life was at its close. Can we not guess the reason? Was it not because the devil knew him to be his worst enemy then upon the earth, and therefore hating him with the utmost power of infernal hate, and feeling that this was his last opportunity for assaulting him, he gathered up all his diabolical powers, and came in against him like a flood, thinking that mayhap he might at the last overcome the stout heart, and cow the valiant spirit! Only by Divine assistance did Luther win the victory, but win it he did. Is this form of departure to be altogether deprecated? I think not. Is it to be dreaded in some aspects, though not in others, for is it not a noble thing for the knight of the Cross to die in harness? a blessed thing for the Christian soldier to proceed at once from the battle fold to his eternal rest? 3. To many saints their departure has been a peaceful entrance into the fair haven of repose. The very weakest of God’ s servants have frequently been happiest in their departing moments. John Bunyan, who had observed this fact, in the description of Mr. Feeblemind’ s passage of the river, “ Here also I took notice of what was very remarkable; the water of that river was lower at this time than ever I saw it all my life. So he went over at last not much above wet-shod.” Heaven’ s mercy tempers the wind to the shorn lamb, and gives to babes no battle, because they have no strength for it: the lambs calmly rest on the bosom of Jesus, and breathe out their lives in the Shepherd’ s arms. What encouragement this ought to be to you who are the tender ones among us I what cheering tidings for you who are weak in faith 1 4. Many of the saints have gone farther than this, for their death-beds have been pulpits. When Mr. Matthew Henry was dying, Mr. Illidge came to him, and he said, “ You have been used to take notice of the sayings of dying men; this is mine, ‘ A life spent in the service of God and in communion with Him, is the most pleasant life that any one can bye in the world.’” Well spoken! Our pulpits often lack force and power; men suppose that we speak but out of form and custom, but they do not suspect dying men of hypocrisy, nor think that they are driving a trade and following a profession. Hence the witness of dying saints has often become powerful to those who have stood around their couch; careless hearts have been impressed, slumbering consciences have been awakened, and children of God quickened to greater diligence by what they have heard. 5. And, brethren, we have known not unfrequent cases (nay, commonly this is the case) when the dying bed has become a Pisgah, from the top of which the saint has viewed his inheritance, while anon his couch has glowed on a sudden into the chariot--a flaming chariot such as that in which Elias was borne away to dwell with God. Saints have frequently been in such triumphant conditions of mind, that rapture and ecstacy are the only fit words in which to describe their state. “ If this be dying,” said one, “ it is worth while living for the mere sake of dying.” (C. H.Spurgeon.)Jacob’ s debit and credit account The struggle is over. Life’ s record is completed. The sorrows of a hundred and forty-seven years, like the sufferings of the dying babe, come to an end. And now that the balance is struck, how stands the account? Debit: infirmities many; sins not a few; wrongs done to Esau; polygamy with its legacy of bickerings; partiality in the family; murmurings under the succession of distresses which his own conduct brought upon him. Credit: The early choice of Jehovah; habitual reliance upon Divine guidance; deep and abiding impressions of piety; an unquenchable faith in God; the approval of a conscience, which though not greatly enlightened was evidently sincere; a life marred by transgressions of deep moral turpitude, but remarkably exemplary for the rude age in which he lived. (J. S. Van Dyke.). Genesis 50:1-13 Joseph commanded his servants the physicians to embalm his father The honour paid to the departed Jacob: I. PRIVATE. 1. The tears of his family. 2. The respect paid to last wishes. II. PUBLIC. (T. H. Leale.)Ceremonies after death: The order of the ceremonies alluded to, and on the whole agreeing with classical and monumental records, was as follows: 1. When the extinction of the vital breath could no longer be doubted, the relatives began a preliminary mourning, perhaps observed during the day of death only (Genesis 50:1), and consisting in public lamentations, in covering the head and the face with mud (or dust), girding up the garments, and beating the breasts. 2. Then the body was delivered up to the embalmers, who, in the case of Jacob, completed their work in forty days (Genesis 50:3), though it more frequently required seventy. 3. Simultaneously with the operations of embalming commenced the chief or real mourning, which, lasting about seventy days (Genesis 50:3), usually ended together with the process of mummification, but which, in the instance of the patriarch, exceeded it by thirty days. 4. The body, after having been enclosed in a case of wood or stone (Genesis 50:26), was then either deposited in the family vaults (Genesis 50:13), or placed in a sepulchral chamber of the house of the nearest relative (Genesis 50:26). (M. M.Kalisch, Ph. D.)Three modes of embalming: 1. If the most expensive mode, estimated at one talent of silver, or about £250, was employed, the brain was first taken out through the nostrils, partly with an iron (or bronze) hook, and partly by the infusion of drugs; then an appointed dissector made with a sharp Ethiopian stone, a deep incision (generally about five inches long) in the left side, at a part before marked out by a scribe; but having scarcely performed this operation, he hastily fled, persecuted by those present with stones and imprecations, as one who was guilty of the heinous crime of violently mutilating the body of a fellow-man. Then one of the embalmers, holy men, who lived in the society of the priests, and enjoyed unreserved access to the temples, extracted through the incision all intestines, except the kidneys and the heart; every part of the viscera was spiced, rinsed with palm-wine, and sprinkled with pounded perfumes. The body was next filled with pure myrrh, cassia, and other aromatics, with the exception of frankincense; sewed up, and steeped in natrum during seventy days, after the expiration of which period it was washed, and wrapped in bandages of linen cloth covered with gum. By this procedure all the parts of the body, even the hair of the eyebrows and eyelids, were admirably preserved, and the very features of the countenance remained unaltered. 2. The cost of the second mode of embalming amounted to twenty mince, or about; £81. No incision was made, nor were the bowels taken out; but the body was, by means of syringes, filled with oil of cedar at the abdomen, and steeped in natrum for seventy days. When the oil was let out, the intestines and vitals came out in a state of dissolution, while the natrum consumed the flesh, so that nothing of the body remained except the skin and the bones; and this skeleton was returned to the relatives of the deceased. The possibility of an injection, as here described, without the aid of incisions, has been doubted; and, in some cases, incisions have indeed been observed near the rectum. 3. A third and very cheap method, employed for the poorer classes, consisted merely in thoroughly rinsing the abdomen with syrmaea, a purgative liquor (perhaps composed of an infusion of senna and cassia), and then steeping the body in natrum for the usual seventy days. (M. M.Kalisch, Ph. D.) Genesis 50:15-19 Forgive The message of his brethren to Joseph: The death of great characters being often followed by great changes; conscious guilt being always alive to fear; and the chasm which succeeds a funeral, inviting a flood of foreboding apprehensions, they find out a new source of trouble. But how can they disclose their suspicions? To have done it personally would have been too much for either him or them to bear, let him take it as he might. So they “ sent messengers unto him,” to sound him. We know not who they were; but if Benjamin were one of them, it was no more than might be expected. Mark the delicacy and exquisite tenderness of the message. Nothing is said of their suspicions, only that the petition implies them; yet it is expressed in such a manner as cannot offend, but must needs melt the heart of Joseph, even though he had been possessed of less affection than he was. 1. They introduce themselves as acting under the direction of a mediator, and this mediator was none other than their deceased father. He commanded us, say they, before he died, that we should say thus and thus. And was it possible for Joseph to be offended with them for obeying his orders? But stop a moment. May we not make a similar use of what our Saviour said to us before He died? He commanded us to say, “ Our Father--forgive us our debts.” Can we not make the same use of this as Jacob’ ssons did of their father’ s commandment? 2. They present the petition as coming from their father: “ Forgive, I pray thee, the trespass of thy brethren, and their sin; for they did unto thee evil.” And was it possible to refuse complying with his father’ s desire? The intercessor, it is to be observed, does not go about to extenuate the sin of the offenders, but frankly acknowledges it, and that, if justice were to take its course, they must be punished. Neither does he plead their subsequent repentance as the ground of pardon, but requests that it may be done for his sake, or on account of the love which the offended bore to him. 3. They unite their own confession and petition to that of their father. Moreover, though they must make no merit of anything pertaining to themselves, yet if there be a character which the offended party is known to esteem above all others, and they be conscious of sustaining that character, it will be no presumption to make mention of it. And this is what they do, and that in a manner which must make a deep impression upon a heart like that of Joseph. “ And now, we pray thee, forgive the trespass of the servants of the God of thy father.” It were sufficient to have gained their point, even though Joseph had been reluctant, to have pleaded their being children of the same father, and that father making it, as it were, his dying request; but the consideration of their being “ the servants of his father’ s God” was overcoming. But this is not all: they go in person, and “ fall before his face,” and offer to be his “ servants.” This extreme abasement on their part seems to have given a kind of gentle indignancy to Joseph’ s feelings. His mind revolted at it. It seemed to him too much. “ Fear not, saith he: for am I in the place of God?” As if he should say, “ It may belong to God to take vengeance; but for a sinful worm of the dust, who himself needs forgiveness, to do so, were highly presumptuous: you have therefore nothing to fear from me. What farther forgiveness you need, seek it of Him.” (A. Fuller.) Genesis 50:20 Ye thought evil against me, but God meant it unto good Good out of evil: 1. God permits evil, but from the evil He unceasingly causes good to proceed. If good were not destined to conquer evil, God would be conquered, or rather God would cease to be. 2. Since the Scriptures call us to be imitators of God, like Him we must endeavour to draw good out of evil. For believing souls there is a Divine alchemy. Its aim is to transform evil into good. Evil, considered as a trial, comes from three different sources: it comes either from God, through the afflictions of life; from men, through their animosity; from ourselves, through our fault. We may learn Divine lessons from sorrow, and lessons of wisdom from our enemies; we may even gather instruction from our faults. (E. Bersier, D. D.)Providence: I. BY THE OF GOD I MEAN THAT AND WHICH HE OVER ALL THE OF THE , AND ALL THE ACTIONS OF MORAL AGENTS; or, as the Shorter Catechism has succinctly expressed it, “ His most holy, wise, and powerful preserving and governing all His creatures and all their actions.” That there is such a thing is clearly taught in the Word of God, is matter of daily observation, and follows naturally and necessarily from the very fact of creation. That which could be produced alone by the will of the Omnipotent can be maintained and regulated only by the same volition. II. Advancing now another step, it will follow from the reasoning which we have just concluded THAT THE OF GOD IS , having respect to every atom of creation and every incident of life. Take any critical event, either in the history of a nation or the life of an individual, and you will discover that it has depended on the coming together and co-operation of many smaller things, which, humanly speaking, might very easily have been, and indeed almost were, different. Hence there can be no watchful superintendence over those things which are confessedly important unless there be also a care over those which to men seem trivial. III. Advancing yet another step, we may observe that THIS IS CARRIED ON IN HARMONY WITH, OR RATHER PERHAPS I OUGHT TO SAY BY MEANS OF, THOSE MODES OF WHICH WE CALL NATURAL LAWS. “ This is, in fact, the great miracle of Providence, that no miracles are needed to accomplish its purposes.” IV. But taking yet another step, we may lay it down as a further principle THAT GOD’ S IS CARRIED ON FOR MORAL AND ENDS. There is a retributive element in the workings of Providence. We see, we cannot but see, that idleness is followed by rags, intemperance by disease, dishonesty by suffering or dishonour, and deceit by cruelty. One cannot take up a newspaper without having that fact sternly confronting him from almost every column; and though the Nemesis may be long in overtaking the guilty, sooner or later the wrong-doer is brought low, and men are constrained to say, “ Verily He is a God that judgeth in the earth.” Thus in the universe of God the moral and the physical go hand in hand, and still the law is vindicated in morals as in the fields of the agriculturist: “ Whatsoever a man soweth, that shall he also reap.” V. But if that be so, we are prepared now to put the copestone on the pyramid of our discourse by saying THAT THE OF GOD THE HIGHEST GOOD OF THOSE WHO ARE ON THE SIDE OF AND TRUTH. “ All things work together for good to them who love God.” “ God meant it unto good.” (W. M. Taylor, D. D.)Difficulties in providence mitigated by revelation The sound of the words is comforting. They were spoken by a brother to his brethren, in reference to events long past, yet still vivid and present to memory and to conscience. No sorrow, and no sin, ever quite dies. No lapse of time, no length of experience, no depth of repentance, can absolutely divide the one life into two, while the person is the same, or cut off the thing that was from the thing that is. But there may come a time when even suffering--in a certain sense, when even sin--may be regarded in a light subdued and softened; when the bitterest trial of the whole life, however mingled and entangled (as most of life’ s bitterest trials are) with human unkindness and human sin, shall be seen to have had in it a kind as well as a cruel intention; when the old man, or the dying man, shall be able to distinguish in the retrospect between man’ s part in it and God’ s; saying, with the noble-hearted and saintly man who speaks in the text, “ As for you, ye thought evil against me; but God meant it unto good.” The mind is staggered and astounded by the sight of the prevalence of suffering amongst beings altogether or comparatively innocent of sin. The lower you descend in the scale of being, the more unaccountable does this suffering appear to you. That a wicked man should find misery in his wickedness; that, even as the vultures gather to the carcase, so sorrow and trouble should fasten upon the evil-doer--this is to be expected, if the rule is the rule of justice. It is more difficult to understand why this punishment should extend itself to persons not implicated in the particular ill-doing; why, for example, a profligate spendthrift son should be allowed to ruin his father, or why the sins of a drunken dissolute rather should be visited upon his children (as they often are seen to be) to the third and fourth generation. Still, in these cases, as none can plead absolute innocence, a perfectly upright nature and an entirely sinless life, it seems not wholly iniquitous that there should not be an exact discrimination, in effects and consequences, between the particular sin and the general. It is when we see the overflowing of that misery which is engendered of sin upon whole classes and departments of being which have never sinned and never fallen; when we see the animal world laid under the power, and subjected to the uncontrolled tyranny, of a race called rational, but employing reason, largely or chiefly, in ingenuity of sinning it is then that the heart revolts against the order of things established, and finds it most of all difficult to understand in what possible sense the text can have an application here, “ But God meant it unto good.” Now, the difficulty, though it must ever press, and press heavily, upon thoughtful men, is evidently much lightened by the suggestions of revelation, as to a coming time of refreshing and restoration, when these innocent ones shall cease to suffer, and the whole creation, now “ groaning and travailing,” shall be delivered, as St. Paul writes, evidently (to careful students of the passage) with reference not only or chiefly to the human creation, “ into the glorious liberty,” into the liberty belonging to and accompanying the glory, “ of the children of God.” There may be much that is unexplained--a dark fringe and border of mystery must ever lie around each revelation of the unseen--still, in so far as there is revelation, there is light and there is reconciliation. With it we can believe at least that all shall be well; we can wait, without credulity, for the key and for the lamp; we can expect, and not irrationally, a day, near or far off, when the text shall receive, in this connection, its warrant and its demonstration, “ But God meant it unto good.” There are two thoughts, besides that of the glorious rest reserved for God’ s people, which bring with them, wherever they are entertained, harmony and reconciliation at once. 1. One of these is the length of the Divine vision. “ A thousand years are with the Lord as one day.” “ He sees,” it is written again, “ the end from the beginning.” “ God meant it unto good” --yea, the loftiest good and the most durable of all--if He taught one soul, by the unroofing or the unbuilding of its home here, the comparative, the superlative importance of a house not made with hands, eternal in the heavens. If when He severed from you, by death or banishment or (sadder still) alienation, that friend who was your life, He thus made you look onward towards heaven, or upward towards Himself; if He strongly, sharply, roughly, rudely rebuked your tendency to make man your trust, and to hew out for yourself broken cisterns which can hold no living water--was it not unto good? Or if, by a more conspicuous visitation of one of His four sore judgments, He should at last teach a frivolous though gallant nation that by Him alone counsels are established, by Him alone republics, like kings, govern, and that without Him there is neither strength nor permanence, was not this too “ meant unto good” ? Learn of God the length of His vision; learn not to weigh with the light weights and false balances of time, but with that “ shekel of the sanctuary” which is the recollection of eternity, and you will find no cause to impugn God’ s wisdom or God’ s justice in the arrangements of His providence, whether as concerning men or nations. You will say, “ He hath done all things well” ; and even when He seems to provoke the prophet’ s question, “ Shall there be evil in a city, and the Lord hath not done it?” you will be able also to answer it in the end, out of a full heart and a firm conviction, “ But He meant it unto good.” 2. The other thought which suggests itself as tending powerfully towards the justification of the ways of God is that of the largeness of the Divine view. It differs in some respects from the former, as the breadth differs from the length of the vision. It has special reference to those dealings in which sin is concerned. No reflection, because no revelation, reconciles the true heart to the existence of evil. That mystery lies still in its darkness. We fret and we struggle against it in vain. But that mystery is not one of God’ s mysteries. God’ s secrets are always secret’ s told. You will find no instance in Scripture of the term “ mystery” applied to things incomprehensible. God’ s mysteries, indicoverable to human search, are apprehensible, when revealed, to human faith. The existence of evil is no mystery, because it is a fact; the origin of evil is no mystery, in God’ s sense, because it is not revealed. But, evil being recognized as a fact and unexplained as a secret, the question which remains is all-practical, and the text forces it upon our attention--Is there any sense in which God has to do with it? any sense in which God, in His mercy and compassion, deigns to use it as His instrument “ unto good” ? Does He merely threaten it with judgment present and to come? Or does He, as the text seems to say, coerce and even rule it for the welfare of His children? We would tread warily on this perilous ground; yet firmly too, under the guidance of the Holy One. We say that even sin is made, in some sense, to confess and to glorify God. The sin of these men addressed in the text was made to save life. The sin of the murderers of the great Antitype of this saint was made to save souls. Yes, we cannot evade the conclusion, “ As for you, ye thought evil, but God meant it unto good.” And it gives a very magnificent, however incomplete, conception of the greatness and goodness of God, that He forces even this inexplicable, this adverse existence, this sin which He hates, into subserviency to the good of His redeemed. (Dean Vaughan.)God’ s providence In the ancient city of Chester, which is one of the few links connecting the world of this nineteenth century with the age of the Roman rule in Great Britain, there is an old building, which some of you, perhaps, have seen, having these words engraved on the lintel of the door; “ God’ s providence is mine exheritance.” It is said that when the plague last visited the city that was the only house which escaped the visitation, and so its inmates sculptured these words upon it as a record of their gratitude. I trust that God’ s providence was the heritage of many who died as really as of those who were preserved. But the Christian may always adopt that inscription as his own. God’ s providence is his inheritance, and is so as much and as really when he is suffering calamity or enduring persecution as when he is prosperous and honoured. Friends, if we could but believe that, how much of the bitterness would be taken out of our trials! (W. M. Taylor, D. D.)God’ s providential care In Palestine and Asia Minor the winter of 1873-4 was unusually severe. The snow lay at one time from two to five feet deep in the streets and on the flat roofs of the houses. Many roofs were crushed, and many houses fell in ruins under the unwonted burden. In Bethlehem, where Jesus was born, thirteen houses were thus prostrated. In Gaza, where of old the temple of Dagon fell and slew Samson and three thousand of the Philistines, the following remarkable incident occurred in connection with the great snowstorm of February 7th and 8th:--A robber during the night broke into the house. After having collected several articles on the lower floor, he entered the chamber where the master of the house was peacefully sleeping. His little child was also asleep in his cradle. The robber reflected that he might be betrayed by the child, so he took the cradle and set it outside of the house near the door. The child began to cry. The mother hastens to the cradle, but finds it gone. The child kept on crying. The father awoke and exclaimed, “ The child is crying out of doors. How can that be?” They both hasten to the cradle, wondering who could have taken it out. While they are wondering and speculating on the strange circumstance, the roof, pressed under the burden, falls, and in a moment their house is in ruins. But they are all three unharmed. In the morning, when the stones and lumber were taken away, a man was found dead among the ruins. The things he had stolen were found partly sticking out of his pockets, partly tied up in a bundle on his back. Thus God and death had overtaken him. He carried out the child lest he should wake his father and mother by crying, and so, without meaning it, by the wonderful providence of God, he rescued the lives of all the family, while he himself died in his sin. How truly were the words of Joseph to his brothers fulfilled in him--“ Ye meant it for evil, but God meant it for good.” “ Behold, He that keepeth Israel shall neither slumber nor sleep.” God’ s angel averted the evil which the enemy would have gladly done. It would be difficult to find a more striking instance illustrating God’ s providential care--saving those whom He resolves to save, even by the agency of the wicked, whose sin He condemns; and while He employs the agency of the sinner as a means of life, visits upon him, according to his deserts, judgment and death. Genesis 50:21 He comforted them, and spake kindly unto them Joseph’ s last forgiveness of his brethren: I. THEIR NEED OF . II. THE PLEA ON WHICH THEY URGE IT (Genesis 50:16-18). 1. The dying request of their father. 2. Their own free confession of guilt. 3. Their father’ s influence with God. 4. Their willingness to utterly abase themselves. III. THE OF THEIR . 1. He speaks words of peace. 2. He will not presume to put himself judicially in the place of God. (1) As an instrument of vengeance. (2) As presuming to change does not join forgetfulness. You forgive only so far as you forget. (F. W. Robertson, M. A.) Genesis 50:22-26 Joseph said unto his brethren, I die: and God will surely visit you Dying Joseph: I. WITH THE OF THE LORD. II. FULL OF FAITH. 1. Sure of God’ s covenant. 2. Superior to the world. 3. The possessor of immortality. (T. H. Leale.)The last days of Joseph: I. THE REMOTE OF SIN (Genesis 50:15-17). To fear God and keep His commandments, always, is the only safe way and sure way for the soul. Men are peopling their future with calamity when they go one step out of the right path. II. The last days of Joseph were an illustration of THE OF GOD’ S (Genesis 50:20). The strange problems of human history should not cause us to lose faith. Behind the web into which so much that seems chaotic and unintelligible is being wrought, God sits wise to purpose and almighty to accomplish; and when His work is done, the assenting acclaim of the universe will proclaim, “ Just and true are Thy ways, Thou King of Saints.” Morbid views of life are unwarranted. What God pleases is best, and what God pleases is sure to come to pass. III. Very noticeable also is THE FAITH WHICH THE LAST DAYS OF JOSEPH (Genesis 50:24). He saw already the blooming fields and laden vineyards which his descendants were to inherit, and he “ took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.” That same sort of faith has a place and power among men now. Outlook and confidence are not the peculiar privileges of any one age. The victories of faith are world-wide and world-old. IV. Notice also some of this passage. 1. The last days of Joseph were the natural result of his first days. He began right. 2. Righteousness pays in the long run. Men who are tempted by the speciousness of strong temptation do well to listen to the Saviour’ s question “ What shall it profit?” God’ s pay-days may be in the future, but He pays well when the time of reckoning comes. 3. What power there is in a good life. (E. S. Atwood.)The Israelite’ s grave in a foreign land: I. THE LIFE OF JOSEPH. 1. Its outward circumstances. (1) Chequered with misfortune. It is the law of our humanity, as that of Christ, that we must be perfected through suffering. And he who has not discerned the Divine sacredness of sorrow, and the profound meaning which is concealed in pain, has yet to learn what life is. The Cross, manifested as the necessity of the highest life, alone interprets it. (2) Besides this, obloquy was part of Joseph’ s portion. His brethren, even his father, counted him a vain dreamer, full of proud imaginings. He languished long in a dungeon with a stain upon his character. He was subjected to almost all the bitterness which changes the milk of kindly feelings into gall; to Potiphar’ s fickleness, to slander, to fraternal envy, to the ingratitude of friendship in the neglect of the chief butler, who left his prison and straightway forgot his benefactor. Out of all which a simple lesson arises, “ Cease ye from man, whose breath is in his nostrils.” Yet that may be over-stated. Nothing chills the heart like universal distrust. Nothing freezes the genial current of the soul so much as doubts of human nature. Human goodness is no dream. Surely we have met unselfishness, and love, and honour among men. Surely we have seen, and not in dreams, pure benevolence beaming from human countenances. Surely we have met with integrity that the world’ s wealth could not bribe, and attachment which might bear the test of any sacrifice. It is not so much the depravity as the frailty of men, that makes it impossible to count on them. (3) Success, besides, marked the career of Joseph. Let us not take half views of men and things. The woof of life is dark; that we granted, but it is shot through a web of brightness. Accordingly, in Joseph’ s case, even in his worst days, you find a kind of balance, to be weighed against his sorrows. The doctrine of compensation is found through all. Amidst the schemings of his brothers’ envy he had his father’ s love. In his slavery he had some recompense in feeling that he was gradually winning his master’ s confidence. In his dungeon he possessed the consciousness of innocence, and the grateful respect of his fellow prisoners. 2. The spirit of Joseph’ s inner life. (1) Forgiveness. The Christian spirit before the Christian times. (2) Simplicity of character. He bore a simple, unsophisticated heart amidst the pomp of an Egyptian court. (3) Benevolence. This was manifested in the generosity with which he entertained his brethren, and in the discriminating tenderness with which he provided his best beloved brother’ s feast with extraordinary delicacies. II. THE DEATH OF JOSEPH WAS IN WITH HIS LIFE. 1. The funeral was a homage paid to goodness. Little is said in the text of Joseph’ s funeral. To know what it was, we must turn to the earlier part of the chapter, where that of Jacob is mentioned. A mourning of seventy days; a funeral whose imposing greatness astonished the Canaanites, they said, “ This is a grievous mourning to the Egyptians.” Seventy days were the time, or nearly so, fixed by custom for a royal funeral; and Jacob was so honoured, not for his own sake, but because he was Joseph’ s father. We cannot suppose that Joseph’ s own obsequies were on a scale less grand. Now, weigh what is implied in this. This was not the homage paid to talent, nor to wealth, nor to birth. Joseph was a foreign slave, raised to eminence by the simple power of goodness. Every man in Egypt felt, at his death, that he had lost a friend. There were thousands whose tears would fall when they recounted the preservation of lives dear to them in the years of famine, and felt that they owed those lives to Joseph. Grateful Egypt mourned the good foreigner; and, for once, the honours of this world were given to the graces of another. 2. We collect from this, besides, a hint of the resurrection of the body. The Egyptian mode of sepulture was embalming; and the Hebrews, too, attached much importance to the body after death. Joseph commanded his countrymen to preserve his bones to take away with them. In this we detect that unmistakable human craving, not only for immortality, but immortality associated with a form. The opposite to spirituality is not materialism, but sin. The form of matter does not degrade. For what is this world itself but the form of Deity, whereby the manifoldness of His mind and beauty manifests, and where in it clothes itself? It is idle to say that spirit can exist apart from form. We do not know that it can. Perhaps even the Eternal Himself is more closely bound to His works than our philosophical systems have conceived. Perhaps matter is only a mode of thought. At all events, all that we know or can know of mind exists in union with form. The resurrection of the body is the Christian verity, which meets and satisfies those cravings of the ancient Egyptian mind, that expressed themselves in the process of embalming, and the religious reverence felt for the very bones of the departed by the Hebrews. Finally, in the last will and testament of Joseph we find faith. He commanded his brethren, and through them his nation, to carry his bones with them when they migrated to Canaan. In the Epistle to the Hebrews that is reckoned an evidence of faith. “ By faith Joseph gave commandment concerning his bones.” How did he know that his people would ever quit Egypt? We reply, by faith. Not faith in a written word, for Joseph had no Bible; rather, faith in that conviction of his own heart which is itself the substantial evidence of faith. For religious faith ever dreams of something higher, more beautiful, more perfect, than the state of things with which it feels itself surrounded. Ever, a day future lies before it; the evidence for which is its own hope. (F. W. Robertson, M. A.)Comfort from the thought of the eternity of God: These words bring before us the contrast between the mortality of men and the eternity of God. They die, but He abides “ the King eternal, immortal, the only wise God.” Now this truth is full of comfort, on the one hand, to the dying servant of God, and, on the other, to the bereaved who are called to mourn his loss. 1. It is full of comfort to the dying, for whatever of good he has done in the world shall not be lost when he is gone. In the words of the appropriate inscription on the monument to the Wesleys in Westminster Abbey, “ God buries the workers, but He carries on the work.” The sower may die, but the seed which fell from his hands matures into a harvest which is reaped by others, and becomes in its turn the food of multitudes and the germ of many harvests more, I stood once on a Highland hill in my native land, and marked a spot upon the landscape greener than all else around. When I inquired into the reason, I learned that for many, many years there had been a village there, and that the gardens of the villagers so long under cultivation kept unwonted verdure still. So, through the operations of God’ s grace, the earth is greener where His servants have been at work, though the servants themselves have long since passed away. The operations of grace, like those of Nature, go on after men have died, because God lives to maintain them, and nothing done for Him is ever allowed by Him to come to nothing. So when we are called to leave the earth, the work in which we delighted shall not be lost. We die, but God lives; and we may he sure that under His care it will flourish. 2. Then what consolation comes from the eternity of God to those who are bereaved! Look at the 90th Psalm. It was written by Moses in the wilderness, when he was depressed by the death of those who had reached man’ s estate when he led them out of Egypt. There came a time when he was left wellnigh alone of all his generation; and then he took his comfort out of the permanence of God, singing, “ Lord Thou hast been our dwelling-place in all generations; from everlasting to everlasting Thou art God,” and by that he was upheld. We see the same thing in David’ s case; for not far from the close of his life, and when many of his early companions had gone into “ the silent land,” he wrote the 18th Psalm, in which he said, “ The Lord liveth, and blessed be my Rock; and let the God of my salvation be exalted.” Yes, “ the Lord liveth,” therefore let us not refuse to be comforted when dear ones are taken from our side. He can sustain us and He will. He is as near us as He was when they were with us, and they were but the agents whom He used for our welfare. But He is not tied to any instrumentality, and He can guide, uphold, and bless by one as well as by another. He takes away the earthly prop that we may learn to lean the more thoroughly on Himself. “ He will surely visit us” ; yea, He will be ever with us, and when our death-hour comes we shall be with Him. (W. M. Taylor, D. D.)All die, but God’ s work proceeds I. THAT THE MOST OF GOD MUST DIE. Even the Great Master Himself died. II. THAT THOUGH THEY DIE, THE CAUSE IN WHICH THEY WERE ENGAGED WILL MOVE ON. (R. Stodhart.)The death of Joseph: I. HIS BODILY FRAILTY. “ I die.” 1. Not all his honours and dignities can exempt him. The princely robe must be exchanged for the winding-sheet. 2. Not all his eminent piety can buy him off. It is the common lot. No exception to this rule. 3. Will you not remember this? Is it wise to forget it, or try to forget. The one thing that’ s certain in your earthly history. Ought it to be crowded out by a multitude utterly uncertain? There is nothing else I can foresee. I cannot tell how long you will live. I cannot tell whether rich or poor, strong or weak, joyful or sorrowful. No, I cannot discern anything of the complexion of your course. But this I know, that your course will have an end. And that the day, the hour will come, when (if syllable anything) you will say, “ I die.” That day--don’ t let it take you by surprise. Don’ t leave the preparation for death until death comes. But live habitually prepared. And see whether it is not possible to triumph over death. II. HIS FAITH. 1. See his calmness in prospect of departure. “ I die!” That’ s all he has to say about it. No fears--no doubts--of any kind whatever. No vain regrets that his life come to an end. No painful forebodings of what may follow. It is not everyone can meet the last messenger like that. But it is possible to do so. His father Jacob did the same. 2. The consolation he gives those he leaves. “ I die, but God will surely visit.” Your earthly friend may be taken--your heavenly not forsake you. Nay l more than this--“ He will bring you out of this land, unto the land which He sware to, Abraham, Isaac, and Jacob.” Nearly three hundred years had passed away since this oath first uttered. More than one hundred must still pass before the time for its fulfilment. How it will be fulfilled Joseph does not know. But fulfilled it must be, for God had spoken it. Mark, brethren, this triumphant faith. My bones (says this dying man) shall not rest in Egypt. You may put them in sarcophagus--but label it “ Passenger to Canaan.” For when the people go to the promised land, take it with them. “ Where they go, I will go--where they rest, I will rest. And there will I be buried!” 3. I call that abounding faith. So the apostle seems to think it, in Epistle to Hebrews. For he gives it a niche in that temple of faith, in chap. 11. By the side of Abel, and Noah, and Enoch--Abraham, and Isaac, and Jacob. Figure of Joseph, with this inscription, “ By faith Joseph.” And was this faith a mere delusion? III. A WORD OF . 1. Would not such faith be precious to you? Would it not be pleasant to be able to say, “ I die!” without single fear. And to say to those we leave behind, “ God will surely?” 2. Are there no precious promises for you? You are a sinner, I know--“ If we confess our sins.” “ The wages of sin is death.” “ Gift of God is eternal life.” Accept these promises--go and plead them. And all fear of death taken away--“ Have a desire.” I know you cannot take all your loved ones with you. And you may have many a fear on their behalf. “ Be careful for nothing.” “ Leave thy fatherless children, I will preserve them.” Widow’ s trust. 3. Is there not precious confirmation of these? Ay! more precious than any Joseph ever knew. He knew there should be seed of Abraham, blessing to world--He saw bleeding lamb, emblem. But we can say the seed of Abraham has come--Great Sacrifice offered. “ Christ has died.” How all the precious promises sealed with precious blood. “ He that spared not.” (F. Tucker, B. A.)Joseph’ s dying assurance to his brethren: I. THE WHICH JOSEPH MAKES UPON HIS PRESENT . “ I die,” or am dying. II. THE HE GIVES THEM, THAT GOD WOULD VISIT THEM. III. The further assurance he gives them, THAT GOD WOULD BRING THEM INTO THE LAND OF CANAAN. Application: I. To aged Christians. 1. Frequently to think and speak of dying. 2. Reflect that God will visit and take care of your posterity when you are gone. 3. Remind your posterity of this, for their encouragement, when you are dying and leaving the world, that “ God will surely visit them.” II. To those descendants of good men, who are in the prime, or middle of their days. 1. Encourage yourselves with this thought, that God will surely visit you when your parents and friends die. 2. Pray earnestly for His visits. 3. Be prepared to receive His visits. (3. Often.) Genesis 50:25 Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence Joseph’ s faith in God This is the one act of Joseph’ s life which the author of the Epistle to the Hebrews selects as the sign that he too lived by faith. It was at once a proof of how entirely he believed God’ s promise, and of how earnestly he longed for its fulfilment. It was a sign of how little he felt himself at home in Egypt, though to outward appearance he had become completely one of its people. The ancestral spirit was in him true and strong, though he was “ separate from his brethren.” This incident, with the New Testament commentary on it, leads us to a truth which we often lose sight of. I. FAITH IS ALWAYS THE SAME, THOUGH VARIES. There is a vast difference between a man’ s creed and a man’ s faith. The one may vary-does vary within very wide limits; the other remains the same. What makes a Christian is not theology in the head, but faith and love in the heart. The dry light of the understanding is of no use to anybody. Our creed must be turned into a faith before it has power to bless and save. II. FAITH HAS ITS NOBLEST OFFICE IN FROM THE PRESENT. All his life long, from the day of his captivity, Joseph was an Egyptian in outward seeming. He filled his place at Pharaoh’ s court; but his dying words open a window into his soul, and betray how little he had felt that he belonged to the order of things in which he had been content to live. He too confessed that here he had no continuing city, but sought one to come. Dying, he said, “ Carry my bones up from hence.” Living, the hope of the inheritance must have burned in his heart as a hidden light, and made him an alien everywhere but upon its blessed soft. Faith will produce just such effects. Does anything but Christian faith engage the heart to love and all the longing wishes to set towards the things that are unseen and eternal? Whatever makes a man live in the past and in the future raises him; but high above all others stand those to whom the past is an apocalypse of God, with Calvary for its centre, and all the future is fellowship with Christ and joy in the heavens. III. FAITH MAKES MEN IN THE DUTIES OF THE PRESENT. Joseph was a true Hebrew all his days; but that did not make him run away from Pharaoh’ s service. He lived by hope, and that made him the better worker in the passing moment. True Christian faith teaches us that this is the workshop where God makes men, and the next the palace where He shows them. The end makes the means important. This is the secret of doing with our might whatsoever our hand finds to do--to trust Christ, to live with Him and by the hope of the inheritance. (A. Maclaren, D. D.)Joseph’ s instructions as to the disposal of his body: To keep alive among them the truth that they were yet to go to Canaan, and to preserve in the midst of them the evidence of his faith that they should ultimately possess that land, he left his body, embalmed, yet unburied, among them, with the instruction that when they did go, they should take it along with them. They say that at the feasts of Egypt it was usual to bring a mummy to the table, that the guests might be reminded thereby of their mortality. But Joseph here left his coffined body to his people, that by its presence among them, and preservation by them, they might never forget that Egypt was not their final resting-place--their national home--and might be stimulated to hold themselves in constant readiness to arise and go to their own land. (W. M. Taylor, D. D.)The fulfilment of Joseph’ s request as to his body: How was this request of Joseph’ s fulfilled? Read with me these two passages, and you will see: “ And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you” (Exodus 13:19). It was a terrible night. The destroying angel had passed through Egypt and laid low the first-born, in every household. The panic-stricken Pharaoh had ordered the Israelites away at once, and they started in great haste. Yet even in that crisis they did not forget the descending obligation of the oath which their fathers had sworn to Joseph, and they took time to carry with them his remains. Read again: “ And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of silver; and it became the inheritance of the children of Joseph” (Joshua 24:32). Thus, between the death and burial of Joseph an interval of probably from three to four hundred years elapsed, during all of which his remains were kept by the children of Israel, a witness to the faith by which he was animated, and a prophecy of their ultimate possession of the land of Canaan, so that the author of the Epistle to the Hebrews had a right to say, “ By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones” (Hebrews 11:22). (W. M. Taylor, D. D.)Dying orders: The narrative reminds us of the memorable orders given by Lord Nelson when dying. As his comrades raised him from the deck where he had fallen after receiving the fatal wound, he exclaimed, “ I die.” On his way to the cabin, whither they immediately conveyed him, his observant eye perceived that the tiller ropes had been shot away. Still interested in circumstances from which he was soon to take a final departure, he instantly gave the order, “ Replace the ropes.” Laid upon a cot, he said to the attendant surgeon, “ Leave me; render aid to those who can be profited by it.” Entertaining the same twofold conviction he entertained when he issued the order for battle--victory for England, death for Nelson--he lay calmly awaiting the anticipated result. Thinking, apparently, of the signal which for the encouragement of his soldiers he had exhibited from the mast-head as the two fleets came within range--“ England expects every man to do his duty to-day” he whispered, I have done my duty. As Hardy, the captain of the ship, reported, “ The victory is complete,” he slowly raised himself upon his arm to give his last order: “ Bring the fleet to anchor to-night.” When reminded that this duty would devolve upon another, he sternly exclaimed, “ Hardy, obey my order; anchor to-night.” Obedience to that dying order might have saved many a dismantled ship and hundreds of lives. But when the winds which scattered and nearly wrecked England’ s victorious navy were howling through the torn rigging and sinking one disabled ship after another, the voice which gave this needed order, and could have enforced it, was silent in death. Nelson’ s last energies were expended in giving a command in the interests of a nation whose honour he had died in defending: a command which he hoped would be obeyed after his death, though it might call for the surrender of present advantages in the anticipation of future security. Believing fully that a severe storm was pending, he gave an order which, though it could be of no value to him, might prove, if obeyed, an inestimable blessing to those who should survive him, and might save England’ s victorious fleet. In this incident three facts are especially worthy of note, as having a parallel in the dying words of Joseph: the conviction that he stood by death’ s river, that victory awaited his countrymen, that they needed an order which should be obeyed after his death. (J. S. Van Dyke.) Genesis 50:26 So Joseph died The death of Joseph: I. JOSEPH’ S DEATH WAS THAT OF GOOD MAN. Perhaps the best man of the Old Testament. He was not surprised by death, nor dismayed at its coming. He had lived to meet it--lived for the life beyond death--not for present indulgence, nor in heedless disregard of his highest good--but with wise and faithful reference to the will of God and the monitions of the Holy Spirit. II. JOSEPH’ S DEATH WAS THE DEATH OF A GREAT PROPHET. (P. Whitehead, D. D.)Joseph died: Joseph died! Then after all, he was but mortal, like ourselves I It is important to remember this, lest we should let any of the great lessons slip away under the delusion that Joseph was more than man. We have seen fidelity so constant, heroism so enduring, magnanimity so--I had almost said--divine, that we are apt to think there must have been something more than human about this man. No. He was mortal, like ourselves. His days were consumed as are our days; little by little his life ebbed out; and he was found, as we shall be found, dead. So, then, if he was but mortal, why can’ t we be as great in our degree? If he was only a man, why can’ t we emulate his virtue, so far as our circumstances will enable us to do so? We can’ t all be equally heroic and sublime. We can all be, by the grace of God, equally holy, patient, and trustful in our labour. Joseph died! Thus the best, wisest, and most useful men are withdrawn from their ministry! This is always a mystery in life: That the good man should be taken away in the very prime of his usefulness; that the eloquent tongue should be smitten with death; that a kind father should be withdrawn from his family circle; and that wretches who never have a noble thought, who do not know what it is to have a brave heavenly impulse, should seem to have a tenacity of life that is unconquerable; that drunken men and hard-hearted individuals should live on and on--while the good, and the true, and the wise, and the beautiful, and the tender, are snapped off in the midst of their days and translated to higher climes. The old proverb says, “ Whom the gods love die young.” Sirs! There is another side to this life, otherwise these things would be inexplicable--would be chief of the mysteries of God’ s ways. We must wait, therefore, until we see the circle completed before we sit in judgment upon God. Joseph died! Then the world can get on without its greatest and best men. This is very humiliating to some persons. Here is, for example, a man who has never been absent from his business for twenty years. You ask him to take a day’ s holiday, go to a church opening or to a religious festival. He says, “ My dear sir! Why, the very idea! The place would go to rack and ruin if I was away four-and-twenty hours.” It comes to pass that God sends a most grievous disease upon the man--imprisons him in the darkened chamber for six months. When he gets up, at the end of six months, he finds the business has gone on pretty much as well as if he had been wearing out his body and soul for it all the time. Very humiliating to go and find things getting on without us! Who are we? The preacher may die, but the truth will be preached still. The minister perishes--the ministry is immortal. This ought to teach us, therefore, that we are not so important, after all; that our business is to work all the little hour that we have; and to remember that God can do quite as well without us as with us, and that He puts an honour upon us in asking us to touch the very lowest work in any province of the infinite empire of His truth and light. (J. Parker, D. D.).