Lectionary Calendar
Monday, March 4th, 2024
the Third Week of Lent
There are 27 days til Easter!
Attention!
StudyLight.org has pledged to help build churches in Uganda. Help us with that pledge and support pastors in the heart of Africa.
Click here to join the effort!

Bible Commentaries
Genesis 25

Kelly Commentary on Books of the BibleKelly Commentary

Verses 1-18

We have had hitherto God's account of that which He had made; then the trial and utter ruin of the creature, with the revelation of divine mercy in Christ the Lord. We have had in fine the judgment of the world before the flood, and the universal history, we may say, of the sources of nations, compared with which there is nothing safe or sure, even to this day, spite of all pretensions of men. Their true history, and, scanty though it seems, the fullest and most comprehensive, is in that one short chapter Genesis 10:1-32 which was before us last night; the following chapter (Genesis 11:1-32) disclosing the moral ground of that dispersion which was merely given as a fact before. Then the Spirit of God takes up not merely the source of that nation that He was about to form for His own praise and glory in the earth, but a regular line successionally given of the chosen family from Shem till we come to Abram.

This introduces Genesis 12:1-20 on wholly new ground It is evident that here we are entering a sensibly different atmosphere. It is no longer man as such, but a man separated of God to Himself, and this by a promise given to one chosen and called a new root and stock. These are principles which God never has abandoned since, and never will. Let me repeat that it is no longer mankind as hitherto, nor nations only, but we have the call of God to Himself the only saving means where ruin has entered before judgment vindicates God's nature and will by His power. For we know from elsewhere that idolatry was now prevalent among men even among the descendants of Shem, when a man was called out by and to the true God on a principle which did not change nor judge (save morally) the newly-formed associations of the world, but separated him who obeyed to divine promises with better hopes. Abram, it need hardly be said, was the object of His choice. I am not denying that God had chosen before; but now it became a publicly affirmed principle. It was not only a call known secretly to him who was its object, but there was one separated to God by His calling him out as the depository of His promise, the witness of it being before the eyes of all, and in consequence blessed, and a channel of blessing. For what might seem to man's narrow mind an austere severing from his fellows was in point of fact for the express purpose of securing divine and eternal blessing, and not to himself and his seed alone, but an ever-flowing stream of blessing which would not fail to all the families of the earth. God will yet shew this. For the present it has come to nought, as everything else does in the hands of man; but God will yet prove in the face of this world how truly and divinely, and in the interests of man himself, as well as of His own glory, He wrought in His call of Abram.

Abram comes forth therefore at God's bidding; he departs from his country; but first of all we find a measure of infirmity which hindered. There was one who hung upon the called out man, whose presence was ever a clog: the company of one not in the calling always must be so. Terah was not the object of the call; and yet it was difficult to refuse his company; but the effect was grave, for as long as Terah was there, Abram, in point of fact, did not reach Canaan. Terah dies (for the Lord graciously controls things in favour of those whose hearts are simple, even in the midst of weakness); and now "Abram set forth to go into the land of Canaan, and into the land of Canaan he came." The Canaanite, it is added, was then in the land.* "And Jehovah appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Jehovah, who appeared unto him."

*It is wholly unfounded to infer that these words, or Genesis 13:7, imply that, when the writer lived, the Canaanites and Perizzites had been expelled from the land. They show that the first if not the second were in the land when Abram entered it; and that both were settled there when he returned from Egypt. That this was a trial to the patriarch we can readily understand; but he had not to wait till Moses' time, still less Joshua's, to know that they and all the other intruders were doomed. See Genesis 15:16; Genesis 15:18-21. No doubt their expulsion was yet future; but the writer like Abram believed in Jehovah, who knows and reveals the end from the beginning. I am aware of Aben Ezra's insinuation that the clause was interpolated, and of Dean Prideaux yielding to it, though the latter saves the credit of scripture by attributing it to Ezra, an inspired editor. But there is no need of such a supposition here, however true elsewhere and in itself legitimate.

Here we find for the first time the principle so dear to our hearts the worship of God founded on a distinct appearing of Himself (it always must be so). Man cannot reason out that which is a ground of worship. It flows from, and is presented to us as flowing from, the appearing of Jehovah. It is not merely the call now, but Jehovah "appeared" unto him. True worship must spring from the Lord, known in that which at any rate is a figure of personal knowledge of Himself. It is not only thus a blessing conferred, but in Himself known. Of course no one means to deny the fact that until He was known in the revelation of His own Son by the power of the Holy Ghost, there could not be that which we understand now as "worship in spirit and in truth ;" but at least this sets forth the principle.

There is another thing also to be observed here: it was only in Canaan that this was or could be. There was no worship in Mesopotamia; no altar, which was the symbol of it, was seen there. Neither was there an altar in Haran. It is in Canaan we see one first. Canaan is the clear type of that heavenly ground where we know Christ now is. Thus we see first Jehovah personally revealing Himself; and this next in connection with the type of the heavenly places. These are clearly the two roots of worship, as brought before us in this instructive passage.

Further, Abram moves about in the land; he pitches his tent elsewhere. This was of great importance. He was a pilgrim, not a settler in the land. He was as much a pilgrim in the land as before he came there. It was evident that he was a pilgrim when he left all dear to him, whether country, or kindred, or father's house; but when in the land he did not settle down. He still pitches his tent, but he also builds his altar. Who could hesitate to say that in the land Abram acquired a more truly heavenly intelligence? The promise of the land from God brought him out of his own land out of that which is the figure of the earth; but when in Canaan God raised his eyes to heaven, instead of permitting them to rest on the world. And this is precisely what the epistle to the Hebrews shows us, not alone the faith which brought him into the land, but the faith which kept him a stranger when there. This is precious indeed, and exactly the faith of Abram.

His worship then we have in connection with his sustained pilgrim character in the land of promise.

Then we have another thing, not mere infirmity but alas! failure open and serious failure. He who had come out to God's call, the stranger in the land that was given him of God, fearing the pressure of circumstances, goes down into the granary of the earth the land which boasts of exhaustless resources. Abram went there of his own motion, without God or His word. Not only is no altar there, but he is without the guidance and guard of divine power morally. Abram fails miserably. Say not that this is to disparage the blessed man of God; it is rather to feel and to confess what we are, which is as much a part (however low) of our Christian duty as to adore what God is in His own excellency to our own souls. Flesh is no better in an Abram than in any other. It is the same ruinous quagmire wherever trusted, in every person and in any circumstances. And there it is that Abram (who had already failed in the unbelief which induced him to seek Egypt, away from the land into which God had called him) denies his wife, exposing her to the most imminent danger of defilement, and bringing not a blessing on the families of the earth, but a plague from Jehovah on Pharaoh and his house. Thus Abram proves the utter hopelessness either of blessing to others or preservation even for ourselves when straying from the place into which God calls us.

But God was faithful, and in Genesis 13:1-18 Abram is seen returning to the place where his tent was at the beginning. He is restored, and so resumes his place of pilgrim, and along with it of a worshipper. Such is the restoring goodness of God. But here we find another encumbrance in Lot, if we may so say, although personally a man of God. The Spirit bears witness that he was righteous, but he had no such faith as Abram, nor was he included in that character of call which we must carefully discriminate from the inward working of divine grace. Let us bear in mind that Abram had the public line of testimony for God, and the place of special promise. It is mere ignorance to suppose that there were not saints of God outside that call, which has nothing to do with the question of being saints, for Lot clearly was one; and we shall find from the very next chapter that he is not the only one. But Lot's hanging upon Abram, though it had not the same neutralizing effect as his father Terah, nevertheless did bring in difficulties. And here again Abram, restored in his soul, shines according to the simplicity of faith. It was not for him to contend. Alas! Lot was not ashamed to choose. He used his eyes for himself. Fully owning him to be a believer, it is plain that he lacked faith for his present walk. He preferred to choose for himself rather than ask God to give. Abram left all calmly with God. It was well.

After Lot had thus taken the best for himself, disgraceful as it was that the nephew should have ventured so to act in a land which God had promised to Abram only, another thereon decides the matter. "Jehovah said unto Abram, after that Lot was separated from him." So the Spirit notes now that all was according to the simple will of God, who was no heedless spectator, and does not fail to clear off the elements that hinder. Now that it was so, Jehovah said, "Lift up thine eyes and look from the place where thou art, northward and southward and eastward and westward," He had never said so before "for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, etc., then shall thy seed also be numbered. Arise, walk through the land," Abram was to take possession by faith "in the length of it and in the breadth of it, for I will give it unto thee. Then Abram removed his tent, and came and dwelt in the plain of Mamre which is in Hebron, and built there an altar unto Jehovah." Well he might! Thus we learn that there is a fresh manifestation of worship, and under the happiest possible circumstances to the close of the chapter.

This part is concluded byGenesis 14:1-24; Genesis 14:1-24. For all these chapters may be viewed as forming one main section of the life of Abram. It is more particularly what pertains to him publicly; consequently we have as the public character of Abram the separating call, the promise secured, himself constituted manifestly a pilgrim as well as a worshipper in the land. It is all vain to talk about being a pilgrim in heart. God looks for it thoroughly; but He does not constitute us necessarily the judges, though no doubt those who are most simple will not mind the judgment of their fellows. At the same time it is well to judge in grace where we have to do with others. If there is reality, it will commend itself to the conscience of others; but I do say that to be manifestly, indisputably a pilgrim is the only right thing for one who is thus called out of God, as well as a worshipper, no less truly separate from the world than knowing and enjoying the God who called him out. Then we have seen the fatal absence of truth when the faithful are in the type of this world, Egypt; and the sustaining grace which restores and gives back the place of one who was manifestly a worshipper to the last. These were the great points of his public separated career.

The work is closed, as remarked, byGenesis 14:1-24; Genesis 14:1-24 where we see a raid made by certain more distant kings of the earth against those who ruled in the valley of the Jordan or the neighbourhood, four against five. In the affray between them, he who had chosen the world suffers from the world. Lot with all that he had was swept away by the conquering kings who came from the north-east, and thereon Abram (guided of God I cannot doubt) with his armed servants, goes forth in the manifest power of God; for the conquerors as thoroughly fall before Abram as the others had been conquered by them. Thereon the priest of the Most High God comes forth (mysteriously, no doubt) king of Salem as well as in his own name, king of righteousness. On this the apostle Paul enlarges in the epistle to the Hebrews, where he shows us the close of the public career of pilgrimage and worship for the man of faith. For the Lord Jesus Himself is the anti-typical Melchisedec who will bring forth refreshment when the last victory has been won at the end of this age. Then the assembled kings will have come to nought after fearful convulsions among the other potsherds of the earth; and the Most High will bring in that magnificent scene of blessing which was represented by Melchisedec. For God in Christ will take the place of the possessor of heaven and earth, delighting in the joy of man, as man will be made to delight in the blessing of God; when it will not be as now simply sacrifice and intercession grounded upon it, but when, besides this which finds its place elsewhere and which is now the only comfort for our souls, there will be a new scene and God will take another character, the Most High God, and then all false gods shall fall before Him. It is clearly therefore the concluding scene of this series and the type of the millennial age. The Lord Jesus will be the uniting bond, so to speak, between heaven and earth, when He will bless God in the name of Abram, and He will bless Abram in the name of God. This then, in my judgment, winds up the series which began withGenesis 12:1-20; Genesis 12:1-20.

It is worthy of remark on this occasion that Abram builds no altar here. And as there was no altar, so the course of pilgrimage is run. Separateness from the world and heavenly worship are no longer found. A tent and altar would be as unsuitable, reared by Abram at this juncture, as before they were exactly to the purpose. It is the millennial scene when God alone is exalted, His enemies confounded, His people saved and blessed.

Genesis 15:1-21 introduces a new character of communications from God. It will be observed therefore that the language indicates a break or change. The phrase "after these things" separates what is to follow from what had gone before, which had come to its natural conclusion. I think I may appeal to the Christian as to these things, without in the least pretending to do more than give a judgment upon it. Nevertheless, when you find a number of scriptures which all march on simply and without violence, clothed with a certain character, and all in the same direction, we may fairly gather that as we know it was not mere man who wrote, so also the confidence is to be cherished that it is God who deigns to give us the meaning of His own word. I grant you that truth must carry its own evidence along with it the stamp and consistency of that which reveals what our God is to our souls. Undoubtedly it becomes us to be humble, distrusting ourselves, and ever ready to accept the corrections of others. I believe, however, that so far as we have spoken, such is the general meaning of these three chapters. From this point you will observe a striking change. It is not only said "After these things," as marking a break, but also a new phrase occurs. "The word of Jehovah came unto Abram in a vision." We had nothing at all like this before. "Jehovah called," "Jehovah appeared," "Jehovah said," but not as here "the word of Jehovah."

It is a new beginning. And that this is the case may be made still more manifest when we bear in mind what the character of this recommencement is "Fear not, Abram: I am thy shield and thy exceeding great reward. And Abram said, Adonai-Jehovah, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold to me thou hast given no seed, and, lo, one born in my house is mine heir. And behold the word of Jehovah."* Observe it here again. Clearly therefore it is a characteristic that cannot be neglected without loss. "The word of Jehovah came unto him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah." Is not this a fresh commencement? Is it not the evident and known scripture which the New Testament uses to great effect, and refers to repeatedly as the great note and standing witness of the justification of Abram? If we do not go back again with the type, but take it as following the scene of his worship and pilgrimage, and indeed the millennial shadow, it has no force, or would mislead. What! man justified after being not called out only, but a worshipper entering into such wonders as Abram had done! Take it as a recommencement, and all is plain. Justification is certainly not after the Lord had been leading on the soul in the profound way in which Abram had been taught. I grant you the order of facts is as we read; but what we are concerned with now is not the bare history, but the form in which God has presented His mind to us in His word. He has so ordered the circumstances of Abram's history, and presented them with the stamp of eternal truth on them, not only as an account of Abram, but looking on to the times of redemption, in order to form our souls according to His own mind.

*Dr. Davidson (Introd. O. T. i pp. 21, 22) construes this into an inconsistency with Exodus 6:3. "In Genesis 15:1-21 it is recorded that God was manifested to Abraham, who believed in Jehovah, and therefore his 'faith was counted for righteousness.' There the Lord promises him a heir; declares to him that his seed shall be numberless as the stars of heaven, shall be afflicted in a strange land 400 years, but come forth from it with great substance. Jehovah too made a covenant with Abraham, and assured him that he had given the land of Canaan from the river of Egypt to the Euphrates to his posterity. Here is Jehovah the Covenant-Ggod revealing himself to Abraham in a peculiar manner, encouraging him by a fulness of promise, and confirming his word by a sign, entering into covenant with his servant, and condescending to inform him of the future of his race. That Abraham apprehended aright the character of the Being who thus revealed himself is evident from the words of the sixth verse, as well as from the language he addresses to Him in the eighth, Lord God. Hence on the hypothesis of one and the same writer of the Pentateuch, and the correctness of the alleged explanation, we argue that the contrast between the acquaintance of Abraham with the name Jehovah, and the full knowledge of that name first made known to Moses, is groundless . . . . If our view of Exodus 6:3 be correct, it is all but certain that one writer could not have composed the book of Genesis, else he would have violated a principle expressly enunciated by himself in the passage." The mistake throughout is due to the want of seeing that God only in Moses' day gave His personal name Jehovah as the formal characteristic ground of relationship to the sons of Israel. They were to walk before Him as Jehovah, as the fathers had walked before Him as El-Shaddai. But it is in no way meant that the words Jehovah and El-Shaddai were only used, or their import only understood, by Moses and the patriarchs respectively. The words existed and were employed freely before; but as God never gave the right to any before Abraham, Isaac and Jacob to wall; before Him counting on His Almighty protection, so He first gave Israel nationally the title of His eternal unchangeableness as Jehovah as that on which they might count. The use of each name has nothing to do with different authors or documents' but depends on moral motives. It is a question neither of antiquity nor of piety: not of antiquity, for from the beginning Jehovah was freely employed. not of piety, for the Psalms (e.g. Psalms 42:1-11, Psalms 63:1-11 etc.) show that there may be as genuine and fervent piety in exercise where Elohim is the staple as where Jehovah is. The absence or presence of the display of His covenant character of relationship, especially with Israel, is the true and invariable key.

I consider therefore that, as the former series gave us the public life of Abram, so this is rather that which belongs to him individually considered, and the dealings of God with him in what may be called a private rather than a public way. Hence therefore we shall find that there is this further series, which going on from Genesis 15:1-21 closes with Genesis 21:1-34, where again it is observable that there follows a similar introduction to a new series after that. For the beginning of Genesis 22:1-24 runs thus: "And after these things." Is it not plain then that the clause, "After these things," introduces us to a new place? I am not aware that the same phrase occurs anywhere between. Consequently there is an evident design of God regarding it. We shall now look at the current of this new section, and see what is brought before us in these chapters.

First of all there is founded on the wants which Abram expresses to God the desire that it should not be merely an adopted child, but one really of his own blood. It was a desire to which God hearkened, but as it was a feeling which emanated from no higher source than Abram, so it had a contracted character stamped on it. It is always better to be dependent on the Lord for everything. It is not a question of merely avoiding the painful way in which Lot exercised his choice, but Abram himself is not at the height of communion in this chapter whatever God's mercy to him; It is better to wait on the Lord than run before Him; and we are never the worse that He should take the first step. Our happy place is always confidence in His love. Had the Lord pressed it upon His servant to speak to Him with open heart, it would have been another matter. Abram however presented his desire, and the Lord meets it graciously. It is very evident that He binds Himself also remarkably. There was given to Abram a kind of seal and formal deed that He would secure the hoped-for heir to him. Who could gather from this that Abram is here found in the brightest mood in which the Spirit of God ever presents him? He is asking, and Jehovah answers, no doubt; he wants a sign whereby he may know that he shall inherit thus: "Whereby shall I know that I shall inherit it?" This does not seem to rise to that admirable trust in Jehovah which characterized him at other times. This is not presuming to find fault with one where one would gladly learn much; it is ours to search, as far as grace enables us, into that which God has written for our instruction.

Jehovah accordingly directs him to take a heifer and a she-goat and a ram of three years old, and a turtle dove, and a young pigeon; and then "when the sun was going down, a deep sleep fell upon him, and lo an horror of great darkness fell upon him." It appears to me most evident that the circumstances here detailed were suitable to the condition of Abram; that there were questions, and it may be doubts, connected with that prospect which Jehovah had put before his soul; and that consequently we may safely discover, if it were only by the manner in which the communication was made to him, his state of experience then. Hence too the nature of the communication: "Be sure," said he, "that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. And also that nation whom they shall serve will I judge, and afterwards shall they come out with great substance. And thou shalt go to thy fathers in peace: thou shalt be buried at a good old age. But in the fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full."

This is not all. "And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace and a burning lamp." The mingled character of all is plain. There is a smoking furnace, the emblem of the trial on the one hand, not without darkness; there is the burning lamp, the sure promise and pledge on God's part, the prophetic and sure intimation therefore of God's deliverance. Nevertheless it is not a bright vision, it is a horror of darkness which is seen in the sleep which had fallen upon him. Sifting and tribulation must come, but salvation in due time. But there is more than this. The very limits of the land are given and the races with which Abram's seed should have to do.

In short we see that the whole scene, clothed in a measure with a Jewish character, has naturally the elements of sacrifice which in various forms were put forward afterwards in the Levitical economy, and that it is also stamped with prophecy which never brings one into the depths of God's nature, but displays fully His judgment of man. Prophecy, admirable as it is, is always short of the fulness of grace and truth which is in Christ. Prophecy has to do with the earth, with the Jew and the nations, with the times and the seasons. So it is here: we have dates and generations; we have the land and its limits; we have Egypt and the Canaanitish races. It is not heaven, nor the God and Father of our Lord known where He is very far from it. It is God knowing what He means to do on earth and giving a doubting friend the certainty of it, securing and binding Himself to comfort the faith that wanted extraordinary support, nevertheless not without affliction for his seed, not without their serving a strange nation, but Jehovah bringing them out triumphantly in the end. Admirable as the vision is, it neither looks up at the heights of God's glory; nor again does it in any way go down into the depths of His grace.

It is no small confirmation of the condition of Abram at this time, if we read aright what follows in the very next chapter. (Genesis 16:1-16) Undoubtedly Sarah was more to blame than Abram: there was haste through manifest want of faith in short; and consequently Hagar was given to her husband, and the fruits of the connection soon appeared. As always, she who was most to blame suffered the most. It was not so much Abram as Sarah who smarted through her folly about her maid. But we have again in this chapter the faithfulness of God even in the case of Hagar, who is told to return to her mistress and humble herself before her. Jehovah here still carries on the prophetic testimony through His angel, and draws out the remarkable prefiguration of the Bedouins, who remain to this day a minor witness, but none the less a true one, of the truth of God's word.

In the next chapter (Genesis 17:1-27) we have another and higher scene. "When Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am the Almighty God: walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly." Now here it is no longer Hagar, the type, as we know, of the Sinai covenant; it is not a prediction that man's way only brings the child of flesh into the house, a trouble to all concerned. But here Jehovah, unasked and of His own grace, appears once more to His beloved servant. "I am," says he, "El-Shaddai: walk before me, and be thou perfect: and I will make my covenant between me and thee, and will multiply thee exceedingly." God, not man, takes the foremost place now. It is not Abram who asks, but God who speaks. Abram accordingly, instead of bringing forward his desires and difficulties, fell on his face the right place "and God talked with him." There was greater freedom than he had ever enjoyed before; but it in no way diminished the reverence of his spirit. Never was he more prostrate before God than when He thus opened His heart to him about the seed of promise, and was about to make further communications even as to the world.

Elohim then "talked with him, saying, As for me, behold my covenant is with thee, and thou shalt be a father of many nations." It is not now about his seed a stranger in a land not theirs. Now we have the wide extent of the earthly purposes of God beginning to unfold before us, even as far as the whole earth, and Abram was concerned in all. "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." Not a word of this had been breathed before. That he should have a line to succeed him, one that should inherit the land and have it for ever: such was the utmost already vouchsafed. And when the doubting mind sought and would have security from God Himself, God deigned to enter as it were into a bond with him, but along with it gave him to know that many a sorrow and affliction must. precede the hour of His judgment in favour of the chosen seed. But here all is of another order and measure beneficence according to the grace and purposes of God. "I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession; and I will be their God. And God said unto Abraham, Thou shalt keep my covenant therefore, thou and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee; every man-child among you shall be circumcised."

Let none suppose that circumcision is necessarily a legal thing. In the connection in which it is put here it is the concomitant of grace the sign of flesh's mortification. Undoubtedly it was incorporated into the law when that system was afterwards imposed; but in itself, as our Lord Himself shows, it was not of Moses, but of the fathers; and as being of the fathers of Abraham it was, as we see here, an emblem significant of the putting flesh to death. God would have it dealt with as an unclean thing; and certainly this is not law. It may be turned to legalism as anything else; but in this case it is rather in contrast with law. It means flesh judged, which is the true spiritual meaning of that which God then instituted.

The chapter then exhibits grace that gives according to God's own bountifulness: at the same time flesh is judged before him. Such is the meaning of this remarkable seal. Accordingly we have the promise brought out when Sarah's name was changed from being "my princess" (Sarai) to be "princess" (Sarah) absolutely. So she was to be called thenceforth. "As for Sarai thy wife, thou shalt not call her name Sarai; but Sarah shall her name be. And I will bless her, and give thee a son also of her; yea, I will bless her, and she shall be a mother of nations: kings of people shall be of her." Then goes out the heart of Abraham even for Ishmael, with the historical notice that circumcision was instituted from that day.

The next chapter (Genesis 18:1-33) shows us that grace gives not only communion with Jehovah in what concerns ourselves, but that to His servant is granted to enjoy the communications of His mind even as to what is wholly outside. God had begun to speak with an intimacy such as Abraham had never before known: He would certainly not repent of His love. It is not God who recedes from us we from Him rather, never He from us. "And Jehovah appeared unto him in the plains of Mamre, and he sat in the tent door in the heat of the day. And he lift up his eyes and looked, and lo! three men stood by him. And when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground." See the character of Abraham: it is very lovely genuine lowliness, but remarkable dignity. He "said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree; and I will fetch a morsel of bread, and comfort ye your hearts. After that, ye shall pass on; for therefore are ye come to your servant. And they said, So do as thou hast said." At this time there seems no reason to suppose that Abraham had any knowledge or suspicion even who it was. We shall find how soon he does infer it, and has the consciousness of it. But he behaves with perfect propriety. He would not speak out openly; he does not break what we may call the incognito that Jehovah was pleased to assume. He understood it: his eye was single, his body full of light.

Outwardly it was simple patriarchal preparation for passing strangers. Some, you know, not forgetful to entertain strangers, have unawares entertained angels. It was Abraham's honour to entertain Jehovah. In due time he hears the question put to him, which I think is the point where he enters into the spirit of the divine action: "Where is Sarah thy wife? And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son." Could Abraham be ignorant any longer whose voice this was? Nevertheless there is no speaking before the due time. If Jehovah was pleased to appear with two of His servants there, if He put them in the common guise of mankind, certainly it was not for the faithful to break the silence which Jehovah preserved. And this was just a part of the admirable manner in which his heart answered to Jehovah's confidence in him. But Sarah shows her unbelief once more, whilst Jehovah reproving it, spite of Sarah's denial, remains with Abraham. When the men rose up to go towards Sodom, Abraham instinctively accompanies, but Jehovah remains with him, and says, "Shall I hide from Abraham that thing which I do?"

As Genesis 17:1-27 had furnished Jehovah's communication of what so intimately concerned Abraham and Abraham's line for ever, this chapter reveals to him what concerns the world. Thus we see, although it be not the intimate relationship of the children of God, it is exactly the way in which the understanding of the future is not only profitable but becomes a means of sustaining and even of deepening communion. Let me call your attention to this. Be not deceived beloved brethren. Entering upon the future in the first instance, and making it pre-eminently our study, never does really deepen our souls in the ways of God, but rather leads them on in lower lines and earthly principles from which it is difficult to escape at another day. Nevertheless it is very evident that God has given it all, and that God means that what He has given should be used and enjoyed by our souls.

What then is the preserving power? Grace; when it is not a question about what is coming, when it is not above all questions arising from ourselves. Such it was inGenesis 15:1-21; Genesis 15:1-21; but now Abraham has been set perfectly free by Jehovah. He is at large as to what pertained to himself and to his seed after him. His heart is clear. Jehovah has abounded beyond his largest thought. There are infinitely greater prospects before Abraham than he had ever dared to ask of God; for He speaks out of His own thoughts, His own counsels, which must necessarily always be above the largest expectations of man; and then it is that the unveiling of the future, instead of dragging us down to the earth, on the contrary becomes a means only of drawing us into the presence of the Lord with longing after His own grace. Such was the case with Abraham. All depends on this, that we should not first yield to the bias of our minds before we enter into the perfect liberty and the enjoyment of our own proper place with Jesus Christ in the presence of our God. After that we can listen, and then all becomes profitable and blessed to us.

Such is the case with Abraham now. It is Jehovah again who takes the first step. It is Jehovah who says, "Shall I hide from Abraham that thing which I do?" What a difference for the man who wanted to know whether he should for certain have the line that God said he should have! Here Jehovah meets him and predicts to him the imminent ruin of the cities of the plain. Jehovah gives light to him here, and everything is made plain. But it is not a doubting heart or an inquisitive mind; it is one who bows down in heartfelt homage, withal confiding in God, who was pleased to confide in him. In truth God was going to act upon the world; He was going to judge this guilty scene; He was going to blot out that sink of iniquity Sodom and Gomorrah and the other cities of the plain that was as the garden of Jehovah, but alas! now rose up with pestilential breath against God Himself, so that He must as it were mow down this iniquity, or else the whole world would be polluted by it.

So it is then that God speaks to His servant. He loved to make known His ways. Abraham was now in a condition to enjoy without in any way sinking into earthly-mindedness. Abraham could hear anything that Jehovah would tell him. Then, instead of in any way dragging him down, Jehovah was rather lifting him up into an enjoyment of the secrets of Himself, into confidential intercourse with Him, for indeed he was the friend of God. Abraham profits by all here; and we shall see the moral effect on his spirit soon. "Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him. For I know him" Oh, what a word is this! "I know him, that he will command his children and his household after him" what confidence in him the Lord expresses! "I know him, that he will command his children and his household after him, and they shall keep the way of Jehovah to do justice and judgment; that Jehovah may bring upon Abraham that which he hath spoken of him. And Jehovah said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before Jehovah. And Abraham drew near" such was the effect "Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city."

It may not be now the fitting time to say much upon such a scene, but I will make at least this observation, that there is no anxiety about himself, and for that very reason his whole heart can go out, not only towards the God who loved him, and whom he loved, but also for his nephew, righteous Lot, who had played so poor a part, suffered for his folly, and once more had profited little by the discipline, and was about to be humbled yet more, as Abraham could not have anticipated. Not merely did the man of faith go forth to pursue the victorious kings of the earth for the rescue of Lot, but he now dares in the confidence of Jehovah's goodness to draw near and plead for him whose righteous soul was vexed in Sodom, and loved the Lord spite of his earthly-mindedness and his evil position. And was it not of Jehovah that Abraham interceded? Did He not strengthen His servant's heart to go on, until he was ashamed? As everywhere, so here, it was man who left off pleading with Jehovah, not Jehovah who refused to encourage and hear the voice of further intercession.

Here was the effect of prophecy taken into the heart after it was freed by the grace of God, and rendered practically heavenly. Instead of exercising a damaging character by indulging idle curiosity about others, or causing mere occupation with self the wanting to know what the Lord will give me we see the believer's heart going out after another. This is as God would have it. It is the spirit of intercession for others which we find to be the result of listening to the Lord, and delighting in the communications of what was still unfulfilled, not because they were about himself, but because they were the Lord's secrets about others (even the world itself) entrusted to him, and drawing out his affections after a divine sort. Is it so with us in our use of the prophetic word? Ought it to be otherwise? May we gather such fruit of our Old Testament study!

In the next chapter (Genesis 19:1-38) the blow of judgment is seen to fall. The angels arrive at Sodom, and Lot shows himself a scholar in the same school of courteous grace as Abraham; but the men of the guilty city justify Jehovah in that unexampled dealing when the sun next went forth on the earth. Lot meanwhile was brought out, and his daughters without their unbelieving husbands; but his wife! "Remember Lot's wife" his wife remains for ever the most solemn instance on record of one who was personally outside, but in heart attached to the scene of evil.

Yet Lot delivered is nevertheless but half delivered; and here again we learn how the blessed written word sets forth in great facts the moral judgment of God before the time came to speak with unmistakeable plainness. We had seen sorrowful enough results in the case of Noah, who, drinking of the fruit of the vine to the dishonour of himself, pronounced a curse on a branch of his posterity, though not without a blessing on the rest. It was a curse not causeless but just: nevertheless what a sorrowful thing for a parent's heart to utter! So here with Lot, delivered of angels from the worst of associations, even after his deliverance by Abraham, brought out again, but as it were maimed and wounded, to be yet more dishonoured. It would be painful if it were needful to say a word of that which follows. Yet was it not without moral profit for Israel to remember the source of a perpetual thorn in their side the shameful origin of the Moabite and the Ammonite, two nations, neighbours and akin, notorious for continual envy and enmity against the people of God. The only God marks all in His wisdom. Sin then as now produced a harvest, large and long-continued, if sovereign grace in some cases forbids that it should be a perpetual harvest of misery to those who indulged in it. "He that soweth to the flesh," no matter who or where or when, "shall of the flesh reap corruption."

Then follows a new scene, where Abraham alas I fails once more. (Genesis 20:1-18) There is no power in forms to sustain the rich triumphs of faith. As on the one hand after failure God can bring into depths of grace which never were proved before, so on the other from the most real blessing there is no means of strength or continuance, but only in God Himself. No matter what the joy for one's own soul, or the blessing to others, power in every sense belongs to God, and is only ours in dependence upon Him. And now it was even more painful than before, because Sarah was the known appointed mother of the heir that was coming. There was no question as to her any more than about Abraham. He had been long the designated father, as she was later the designated mother. In spite of all Abraham, for reasons of his own, is guilty once more of denying the relationship. What is man? Beloved brethren, we know One, who at all cost formed the nearest relationship with us that deserved nothing less, and who will never deny it. May He have our unswerving confidence!

But Abimelech was evidently conscientious, and God took care of him, although the seriousness of the case was not weakened to his mind. God made known in a dream how matters really stood, that he must not touch the man's wife. "He is a prophet and he shall pray for thee" a most instructive instance of the way in which God holds to His principles. He will even honour Abraham before Abimelech, however he may act in discipline with Abraham. Perhaps Abimelech would be ready to say, "How can Abraham be a prophet, a man that tells lies in denying his own wife?" Nevertheless, said God, "he is a prophet;" but we may be assured of this, that the Lord in no way restrained the mouth of Abimelech from a severe reproof, when he said to Sarah, "Behold I have given thy brother a thousand pieces of silver: behold he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved."* What a veil Abraham had been to his poor wife! He had better buy a veil for her with the thousand pieces of silver. It was a keenly cutting condemnation a rebuke no doubt addressed to Sarah, but how it must have touched Abraham to the quick! The Bible has recorded the sin of the father of the faithful for the good of all the children. Where was the faithfulness of Abraham now? God first took care that his faith should not fail. May the sin be a warning to us, and the grace strengthen our faith too!

*There is some difficulty here as evinced by the differences of translators Thus Benisch translates the last clause, "and thou mayest face every one," i.e. she was made right by the fine as an eye-covering. De Sola, Lindenthal and Raphall, in their version, go even further, "and unto all others as a vindication."

The next chapter presents the closing scene in this series. The child and heir of promise is given; the child of flesh is dismissed. All now is settled according to God. Whatever inconsistent with His grace had been allowed before must disappear. Hagar the slave must depart, and the child that was not of promise must be gone. Jehovah can no longer tolerate that the child of flesh shall be with Isaac and Sarah in the house of Abraham.

Remarkable to say, while the goodness of God fails not to care for Hagar, Ishmael too in His providence is seen winding up the whole scene. Abimelech comes in, seeking a covenant with the very man whose failure must have surprised and stumbled him not so long before. Abimelech, with Phichol the chief captain of his host, owns God to be with Abraham in all that he did, adjures him to shew favour to his race, and stands now reproved for the wrong of his servants. The Gentile king in short craves the countenance and protection of Abraham, "who planted a grove," as we are told here, "in Beersheba, and called there on the name of Jehovah the everlasting God." It is clear therefore that here we behold the heir of the world in figure brought in. It is not a question yet of introducing deeper relations; nevertheless it is the heir not merely of the land of Palestine but of the world that comes before us here. Consequently Jehovah is presented to us in the character not before named of the everlasting God (El-olam). This fitly terminates the series) and brings us down to another type of the millennial day. It is then that the Gentiles seek the protection of the faithful; it is then that Jehovah will show Himself the God of ages, the guardian and blesser of the true Heir; it is then that pretensions of flesh and law will be for ever put aside, and the promises will have their full course to His glory who gave them. This again concludes, as it would appear, in a way similar to the former section. We are carried forward to the millennial day.

After this a still deeper order of things begins, where the distinct light of God is seen shining, one might almost say, on every step. Here we survey a type before which almost every other even in this precious book may be considered comparatively a little thing. It shadows such love as God Himself can find nothing to surpass, if even to compare with it. It is the chosen figure of His own love, and this not only in the gift but in the death of His Son, who deigned to be for us also the Lamb of God which taketh away the sin of the world. A scene at once so simple yet so deep demands few and will not indeed bear many words of ours on what is happily the most familiar of all types to all Christians, as, morally viewed, it is an unequalled call to our hearts. For we must not overlook it as a most real trial of Abraham's faith, besides being such a precious manifestation of God's own love. For if Isaac was spared the blow to which Abraham fully devoted him in the confidence of God's raising him again to make good the line of promise, the type of death as a sacrifice was fully carried out by the substitution of the ram caught in the thicket and slain by the father. Then follows the oath of Jehovah founded on it, of which the apostle Paul makes so striking a use in the Epistle to the Galatians, where he draws the remarkable contrast between the one seed and the many. With the seed being Christ, where number is not expressed, we have the blessing of the Gentiles; whereas, when we hear of the seed numerous as the stars and the sand, the connection beyond all controversy is with the supremacy of the Jews over their enemies. If we closely examine the passage, it may be readily seen in all its force. "By myself have I sworn, saith Jehovah, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore." Here it is expressly the numerous seed; and what follows? Is there any promise of blessing to the Gentiles here? On the contrary it is a properly Jewish hope "Thy seed shall possess the gate of his enemies." Is this the special place of Christ? Is it His relation to us now from among the Gentiles? The very reverse It remains to be verified when He reigns as the Head of Israel, and He will give them power and rule over their enemies. In its day this will be all right

But what is it that the apostle quotes, and for what purpose? Not this but the next verse, which is of a wholly different nature: "And in thy seed shall all the nations of the earth be blessed." The force of the apostle's argument is that, where the scripture referred to says nothing of number, only naming "thy seed" as such, there the blessing of the Gentiles is assured. On the other hand, where He speaks of the seed multiplied according to the most striking images of countless number, Jehovah pledges here the earthly exaltation and the power of the Jew over their enemies a blessing in contrast with that of the gospel and the argument in Galatians. It is this distinction which the apostle applies to the subject with such depth of insight. The inference is obvious. The Galatians had no need to become Jews to get blessing. Why then should they be circumcised? What God gives them in the gospel and what they have received by faith is Christ, dead and risen, as was Isaac in the figure. (Compare Hebrews 11:17-19.) Of this seed He speaks not as of many but as of one: this seed secures the blessing of the Gentiles as Gentiles. Hence, where God speaks of Abraham's seed apart from numbers (ver. Hebrews 11:18), there is the blessing of the Gentiles. This is what we really need; but it is what we have in Christ. By and by there will be the numerous seed spoken of in verseHebrews 11:17; Hebrews 11:17. This will be the Jew; and then the chosen nation will possess the gate of their enemies. I can conceive nothing more admirable in itself, or more complete as a refutation of the Judaisers who would fain have compromised the gospel, and sunk the Galatians into mere Gentiles looking up to their Jewish superiors by seeking circumcision after they had a risen Christ. But the truth is that both are divine, the Old Testament fact, and the New Testament comment. And as the fact itself was most striking, so the application by the apostle is no less profound.

In Genesis 23:1-20 another instructive event opens on us. It is not the death of Hagar, who sets forth the Sinaitic or legal covenant: we might have expected some such typical matter, and could all understand that. But the marvel is that, after the figure of the son led as a sacrifice to Mount Moriah but raised from it (the death and resurrection of Christ, as the Apostle Paul himself explains it in the Epistle to the Hebrews), we have the death of Sarah, of her who represents the new covenant, not of the law but of grace. And what is the meaning of that type, and where does it find its answer in the dealings of God when we think of the antitype? It is certain and also plain. In the Acts of the Apostles, not to speak of any other scripture, the true key is placed in our hands. When the Apostle Peter stood before the men of Israel, and bore witness of the death and resurrection of the Lord Jesus, the true Isaac, what did he tell them? This that if they were willing by grace to repent and be converted, God would assuredly bring in those times of refreshing of which He had spoken by the mouth of all His holy prophets since the world began. He added that they were the children not only of the prophets but of the covenant which God made with the fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

There we have the required solution For Peter presented after this the readiness of God to bring in the blessedness of the new covenant, if they by grace bowed their stiff neck to the Lord Jesus. But they would not hearken: they rejected the testimony, and finally put to death one of the brightest witnesses. In point of fact, the unbelief was complete to the testimony of the Holy Ghost founded on the death and resurrection of Christ; and, in consequence, that presentation of the covenant to Israel completely disappears. It was the antitype of Sarah's death the passing away for the time of all such overtures of the covenant to Israel. Nowhere do we hear of it renewed after that. No doubt Sarah will rise again, and so the new covenant will appear when God works in the latter day in the Jewish people. But meanwhile the presentation of the covenant to Israel, as that which God was willing there and then to bring in, which was the offer then made by grace, completely passes from view, and a new thing takes its place.

So it is here. Immediately after the death and burial of Sarah a new person comes before us another object distinct from what we have seen; and what is it? The introduction of a wholly unheard of personage, called to be the bride of Isaac, the figuratively dead and risen son of promise. It is no more a question of covenant dealings. The call of Rebecca was not thought of before altogether a fresh element in the history Then again we have the type, so familiar to us, of Eliezer, the trusty servant of all that the father had, now the executor of the new purposes of his heart, who goes to fetch the bride home from Mesopotamia. For as no maid of Canaan could be wedded to Abraham's son; so he, Isaac, was not to quit Canaan for Mesopotamia: Eliezer was to bring the bride, if willing, but Isaac must not go there. Nothing is more strongly insisted on than this, and to its typical meaning I must call your attention. The servant proposes a difficulty: Suppose she is not willing to come: Is Isaac to go for her? "And Abraham said unto him, Beware that thou bring not my son thither again." When the church is being called as a bride for Christ, He remains exclusively in heavenly places. He has nothing to do with the world while the church is in process of being gathered from among Jews and Gentiles. He leaves not heaven, nor comes to the world to have associations with the earth, while it is a question of forming the bride, the Lamb's wife. In relation to the call of the church, Christ is exclusively heavenly. It is the very same Isaac who had been under the sentence of death sacrificially. As Isaac is raised again in figure and must on no account go from Canaan to Mesopotamia for Rebecca, so Christ is to have only heavenly associations, and none with the world, while the church-calling is in progress. Ignorance of this, and, yet more, indifference to it where it seems to be known, must make the Christian worldly, as communion with Christ where He is makes one heavenly-minded. It shows how irretrievably false any position is which necessarily connects us with the world. The only sure way for the Christian to decide any question aright is to ascertain from God's word how it bears upon Christ and His glory. When Christ has His associations with the world, we may have our place there too; if Christ is entirely outside it, as He is manifestly apart from it now in heaven, so should we be. To judge and walk according to Him is what we do well to cultivate.

Never call it worldliness to discharge aright your duty here below. It is worldly-mindedness wherever the world or its things may occupy us as an object, instead of pleasing and doing the will of the Lord here below. It is not what you are doing which is so important as fellowship with His mind; it may be in appearance the most holy work, but if it links Christ and His name with the world, it is only deceiving ourselves and playing so much the more into the hands of the enemy. But, on the other hand, supposing it is connected with the world, there may be the most ordinary act, yet as far as possible from worldliness, even though it were only blacking a shoe. It is hardly needful to say that the power of Christianity may be enjoyed in the heart and ways of a shoe-black just as truly as anywhere else. Anything that is outside Christ will not preserve, and must have the stamp of the world on it; whereas, on the other hand, so great is the efficacy of Christ that if my heart is set upon Him, and seeking after what is suitable to Him at the right hand of God, we become truly witnesses of Him; and, supposing there is real occupation with Him there, this will assuredly give to what we do a heavenly stamp, and impart the truest and highest dignity, no matter what we may be about.

The details of this chapter of course it is not for me to enter into now. I have said enough to shew the general principle first, the novelty and unprecedentedness of what concerns Isaac and Rebecca It was not mere continuance of what had been known already, but a new thing following up not only the typical sacrifice on Moriah, but the death of Sarah. It is happy when the truth of Christ illuminates consecutive chapters of the Old Testament. We know alas! what it is to be uncertain and dissatisfied in presence of the written word, which is really simple to the simple. Again, there is the passing away of all covenant dealings. How long we have known confusion ourselves in all this! Sarah is dead and gone for the time. Then the bride is sought and called, and comes; for it is a question of a bride, not a mother. Again, we have Eliezer, the type of the Spirit of God, marked by this the heart going out towards the Lord both in entire dependence and in simple-hearted praise as he receives the speedy and unequivocal answer of His grace. Eliezer had his mission from Abraham: so is the Spirit sent from the Father on an errand of love in the church. Prayer and worship accordingly become the members of Christ's body, and should go forth intelligently with the purpose of God, just as Eliezer's prayer was entirely founded on the object that he who sent him had in view. He asked much and boldly about the bride, and nothing else swerved him from this as nearest to his heart.

It is all well for men in an evil world to be filled with enterprises for doing good; but here was one who with the utmost simplicity knew he was doing the best, and this we too ought to be doing. The best of all service, serving the Father's glory in the Son who is to have the church as His bride this is worth living for and dying too if it be the will of God that we should meanwhile fall asleep, instead of waiting for the coming of the Lord. It is not merely seeking the salvation of sinners, but doing His will with a direct view to Christ and His love, and accordingly not with prayer only, but the character of it naturally marking this. There is more about prayer in this chapter than in any other in Genesis; but besides there is more distinctly than elsewhere the heart turning to Jehovah in worship of Him. These two things ought to characterize the Christian and the church, now that Christ the Son of God is dead and risen, and we enjoy the immense results by faith prayer and worship, but prayer and worship in unison with the purpose of God in the calling of the bride, the church; not mere isolated action, although that may have its place and be most true for special need. Still the great characteristic trait should be this that God has let our hearts into His own secret in what He is doing for Christ. He has given us to know where Christ is and what He, who deigns to be the executive here below (the Spirit), is doing for His name in this world. Consequently our hearts may well go forth in prayer and praise in connection with it, turning to our God and Father with the sense of His goodness and faithfulness now as evermore. The New Testament shows us what the church was and should be; and there is not a chapter in Genesis which sets them forth as a type in anything like so prominent a form as this. Is it casual, or the distinct design of God that here only in these incidents should be the picture of bridal expectancy and confidence in the love of one not yet seen, and of going forth to meet the bridegroom?

Finally we have Genesis 25:1-34 closing Abraham's history, with his relation as father to certain tribes of Arabs, who as being of his stock, mingled with the Ishmaelites. These sons, unlike Isaac, received presents and were sent away. Isaac must be left the undisputed heir of all, and abides ever as son in the father's house. The purposes of love centre in him; as the inheritance was his in its widest extent.

But no more tonight. Though perfectly persuaded that a cursory sketch has its disadvantages, I am equally assured that it is not without advantages of its own; for it is well for us to have a broad and comprehensive view, as it is well also, when we possess this, to fill up the details. But we shall never approach to a clear or a full intelligence of Scripture if we neglect the one or do not seek the other. Grace only by the written word used in faith can give and keep both for our hearts to the praise of the Lord's name.

Verses 19-34

Having already shown the position of Isaac, I resume briefly with the remark that he stands before us clearly as the representative of the Son, and this too as dead, risen, and in heaven. All will understand it who remember that we have had His death and resurrection parabolically in Genesis 22:1-24; and then, after the passing away of her who was the figure of the new covenant, come the entirely novel dealings of God in the call of the bride for the Son here carefully and exclusively connected with the type of heaven. The bearing of this on the great mystery of the heavenly Christ and the church, His body and bride, does not need to be further insisted on now.

We have here, before pursuing the history of Isaac to the end, an episode which brings before us the birth of the two sons of Isaac and Rebecca. God had already affirmed the principle of His choice in the son of the free woman Sarah, when the child of the flesh was set aside. But there was this difference. It only in a preparatory way set out the great principle of God's sovereignty. There was a difference in the mother, if not in the father. There was a need, in the wisdom of God, that the sovereignty should be affirmed still more expressly. And so it was now; for Esau was the son of the same father and of the same mother as Jacob, and in fact they were twins. It was therefore impossible to find a closer parity between any than in these two sons of Isaac and Rebecca. Nevertheless, from the first, entirely apart from any grounds such as to determine a preference, God shows that He will be sovereign. He can show mercy to the uttermost, and He does; but He is God, and as such He reserves to Himself His right of choice. Why even a man does so; and God would be inferior to man if He did not. But He claims His choice and makes it, setting it forth in the most distinct manner, which is reasoned on, as we know, in the power of the Spirit of God, in the Epistle to the Romans, and alluded to elsewhere in the Bible. I only refer to it passingly to show how clearly it is brought out in the circumstances.

At the same time there is another thing to be weighed. The after history illustrates the two men and their posterity; for whatever may be said of the failure of Jacob, it is perfectly clear that not Jacob but Esau was profane, despising God and consequently his birthright. This is brought out in the same chapter. But the choice of God was before anything of the sort, and God made it unambiguous. I would only add one other word, that although scripture is abundantly plain that He chose him apart from anything to fix that choice, it is never said nor insinuated in any part of the word of God, that the prophet's solemn expression "Esau have I hated" was applicable from the first. The choice was true, but not the hatred. In fact, so far is it from the truth that we see the plainest facts in opposition to such a thought. In the first book of the Bible the choice of Jacob, and not Esau, is made plain; in the last book of the Bible, the prophecy of Malachi, the hatred of Esau is for the first time clearly affirmed. How admirable the word of God is in this! Let us delight first that God should have His choice; secondly, that God, far from pronouncing His hatred then, waited till there was that which manifestly deserved it waited, as we see, to the very last. To confound two things so distinguished, to mix up the choice at the beginning with the hatred at the end, seems nothing but the narrow folly of man's mind. The truth is that all the good is on God's part, all the evil on man's. He is sovereign; but every condemned soul will himself own the absolute justice of it.

In Genesis 26:1-35, which follows, Isaac's history is resumed. Let us bear in mind that it is the account of the risen Son. Hence mark the difference when Jehovah appears to Isaac. I call your attention to it as an interesting fact, as well as an instance of the profoundly typical character of the Scriptures. He appears as Almighty God (El-Shaddai) to Abraham: so He is also revealed as the Almighty to Jacob; but I am not aware that He is ever represented as formally proclaiming Himself in this way to Isaac. The reason is manifest. While surely included in fact like his father and son in such a revelation of El-Shaddai, Isaac has an altogether peculiar place in the record, not connected in the same way with the dispensations of God as either Abraham on the one hand, or Jacob on the other. Here we have God either in His own abstract majesty as Elohim, or in special relationship as Jehovah the two forms in which God is spoken of. These are used, but not "the Almighty." Isaac indeed speaks of Him as the Almighty when he blesses Jacob; but when God appears, Scripture describes Him simply as Elohim or as Jehovah. The reason is clear: we are upon the ground where God meant us to appreciate the very peculiar dealings with him who sets forth the Bridegroom of the church. Consequently what was merely of an earthly, passing, or dispensational nature is not brought forward.

Again, when God does appear to Isaac, He says, "Go not down into Egypt; dwell in the land which I shall tell thee of." Isaac is always a dweller in the heavenly land. How admirably this suits the position of Christ as the risen Bridegroom will be too plain to call for further proof. "Sojourn in this land, and I will be with thee and will bless thee; for unto thee and unto thy seed I will give all these countries, and I will perform the oath which I sware unto Abraham thy father. And I will make thy seed to multiply as the stars of heaven." Not a word about the sand of the sea. He is as ever exclusively connected with what is heavenly as far as the figure goes. In the case of Abraham appears the double figure: the children were to be as the stars of the sky, but also as the sands of the sea. Isaac has the peculiar place. Abraham takes in both; as we know, he is connected with that which is heavenly, but also with what is earthly. For Isaac we find the heavenly places, a relationship past resurrection as far as this could be set forth in type. But it was only the shadow, not the very image; and so alas! we find that he who was but the type denies his relationship, which Christ never does. Isaac failed like Abraham before. Unswerving fidelity is true of One only.

At the same time we have the never-failing faithfulness of God. Immediately afterwards he is blessed and blessed a hundred-fold. What is not the goodness of God? And Abimelech seeks his favour too; but Isaac remains always in the emblematic heavenly land, the type of Christ's present position.

The next chapter (Genesis 27:1-46) lets us into the sight of circumstances which searched the heart of all concerned. We see the nature which left room for the mingled character which so evidently belonged to Jacob. He was a believer; but a believer in whom flesh was little judged, and not in him only, but in Rebecca also Between them there is much to pain; and although Isaac might not be without feebleness and fault, there was deceit in both the mother and the son. As to Esau, there was nothing of God, and consequently no ground of complaint on that score. At the same time there was positive unrighteousness, of which God never makes light in any soul. Hence we find that though the blessing was wrested fraudulently from Isaac, he is astonished to find where he had been drifting through yielding to nature; for indeed flesh wrought in Isaac, but for the time it ruled, I may say, in Rebecca and in Jacob. Shocked at himself, but restored in soul, he finds himself through his affections in danger of fighting against the purpose of God. Spite of all the faults of Rebecca and of Jacob, they at least did hold fast the word of God. On the whole it is a humiliating spectacle: God alone shines throughout it all as ever. Isaac therefore, awakened to feel whence he was fallen, affirms the certainty of the purpose of God, and pronounces in the most emphatic terms that, spite of the manner in which Jacob had possessed himself of his blessing, he shall be blessed of God.

In Genesis 28:1-22 we have Jacob called by Isaac, and sent to Padan-Aram for a wife, with El-Shaddai's blessing on him. Now the governmental dealings of God begin to appear, and Jacob is the standing type of the people of God not walking in communion with God like Abraham, and consequently the first type of a pilgrim and of a worshipper too; not as the son, risen from the dead and in the heavenly land, but an outcast; forced to be, if a pilgrim, a pilgrim against his will in the government of God, and consequently the most apt possible type of Israel, for unfaithfulness expelled from their own land, passing under corrective discipline, but blessed at last with rest and joy here below. This is what Jacob represents none more suitable to be such a type, as we shall find by the very name which God gives him. So "Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban, thy mother's brother. And God Almighty bless thee, and make thee fruitful, and multiply thee."

Jacob accordingly goes out on his lonely way, and went to Padan-aram, and there it is that he dreams; and he beheld standing above the ladder Jehovah, who proclaims Himself to Jacob as the God of his fathers. "I am Jehovah, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth." Mark again the consistency of the word of God. Not a word here about the stars of the sky. Abraham had both; Isaac had the heavenly part alone, and Jacob the earthly alone. And He says, "Behold I am with thee, I will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of." Jacob awakes; but, as is always the case when a person is simply under the government of God without being founded in His grace, there is alarm. The presence of God is more or less an object of dread to the soul, as indeed he expressed it. "He was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven." Many of us may be astonished to think of such a conjunction, that the house of God should be associated with terror. But so it must always be where the heart is not established in grace; and Jacob's heart was far from it. He was the object of grace, but in no way established in grace. Nevertheless there is no doubt of God's grace towards him, little as he might as yet appreciate its fulness. Jacob then rises up early, and takes the stone that be had put for his pillow, and sets it up, calling the name of the place Bethel, and vowing a vow; for all here is of a Jewish savour: "If God* will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on" his demands were by no means large, legalism is of necessity contracted "so that I come again to my father's house in peace, then shall Jehovah be my God; and this stone, which I have set for a pillar, shall be God's house; and of all that thou shalt give me I will surely give the tenth unto thee." He was in no way a man delivered from self or from the earth. It is as nearly as possible the picture of a man under law. How appropriate, therefore, for the type of the Jew driven out through his own fault, but under the mighty hand of God for government, but for good in His mercy at the end! This is precisely what Jacob himself has to prove, as we may see.

*There is no real difficulty in understanding the propriety of the various divine names in these chapters according to the motive which governs. Thus El-Shaddai is the peculiar patriarchal name of guaranteed protector; Jehovah of special relationship for covenant blessings of Israel according to promise; but then Jehovah is Elohim in His own majesty, or He would be a merely national deity, Compare Genesis 17:1-27, where it is expressly Jehovah that appears and calls Himself El-Shaddai, yet immediately after talks as Elohim with Abram. See also Genesis 22:1; Genesis 22:8-9; Genesis 22:12; Genesis 22:11; Genesis 22:14-16, where the various document-system is manifestly disproved. Esau in Genesis 27:1-46, has neither covenant nor divine name of any sort.

Thus he goes on his journey; and among the children of the east ensues a characteristic scene, which need not be entered into in a detailed manner the providential introduction to his experiences with Laban and his family. (Genesis 29:1-35)

Now experiences are admirable in their own way as a school for the heart in the soul's finding its way to God; but experiences completely melt away in the presence of God. This and the grace known there in Him who died and rose again alone can give fully either the end of self or communion with God. Experiences may be needed and wholesome; but they are chiefly wholesome as a part of the road while on our way to Him. Before what God is to us in Christ they disappear I do not mean the results, but the processes. So we shall find it was with Jacob. He is a man evidently cared for by God. He shows us much that was exceeding sweet and lovely. No doubt he had often to suffer from Laban's deceit; but was there not a memorial here of the deceit in which he had acted himself? He is deceived about his wife, deceived about his wages, deceived about everything; but how had he dealt with his father, not to speak of his brother? Deceit must meet with deceit under the retributive hands of God. Wonder not overmuch at the tale of .Jacob; but bless with all your heart the God who shows Himself caring for His servant, and, after he had suffered awhile, giving him although slowly yet surely to prosper. At his setting out he was by no means a young man, being somewhere about eighty years of age when he reached Laban. There he receives, not willingly, two wives instead of one. Leah he did not want, Rachel he did. But in his chequered course, as we know, their maids were given as concubines, with many a child and many a sorrow.* And spite of Laban abundance was his in herds and flocks. (Genesis 30:1-43)

*Can it be doubted that this part of Genesis is typical like what goes before and after? Surely Jacob's love for Rachel first, for whom nevertheless he must wait and fulfil the week afresh after Leah had been given him, is not without evident bearing on the Lord's relation to Israel first loved, for whom meanwhile the slighted Gentile has been substituted with rich results in His grace. Rachel is at length remembered by God, who takes away her reproach by adding to her a son (Joseph) type of One glorified among the Gentiles and delivering His Jewish brethren after suffering among both Jews and Gentiles So her history closes in the death of her Benoni and Jacob's Benjamin son of the mother's sorrow and of the father's right hand, as the people of God will prove in the end. I take this opportunity Of noticing the beauty of Scripture in the use of the divine names in these chapters, the best answer to the superficial folly which attributes them to different writers and documents. In the case of Leah (Genesis 29:1-35), who was hated compared with Rachel, Jehovah as such interposed with His special regard to her sorrow, and this was expressed in the name of her first-born son, Reuben; and His hearing in her second, Simeon. At Levi's birth she does not go farther than the hope of her husband's being joined to her; but Jehovah has praise when she bore Judah. In Rachael's case (Genesis 30:1-43) there is no such expression at first of confidence in Jehovah's compassionate interest; but in disappointment of heart she gives Jacob her maid; and, when Dan was born, she accepts it as the judgment of Elohim, and at Naphtali's birth speaks of His wrestlings. Leah, following her example, gains through Zilpah Gad and Asher, but makes no acknowledgment of the divine name in either form. After this comes the incident of using mandrakes for hire, when Elohim acts for Leah in sovereign power and she owns Him as such when Issachar was born, and in Zebulun on the pledge of her husband's dwelling with her. In the same power did Elohim remember Rachael, who not only confesses that the God of creation had taken away her reproach, but calls her son Joseph saying, Jehovah shall add to me another son. This is the more striking because it is an instance of the combined use of these names admirably illustrating both sides of the truth, and irreconcilable with the double-document hypothesis. Rachel rose from the thought of His power to the recognition of His ways with His own. And even Laban (verse 39) is obliged to confess that Jacob enjoyed the blessing of One who was in special relationship with him of Jehovah.

At length, when Laban's sons murmur and their father's countenance was not toward Jacob as before, Jehovah bids him return to the land of his fathers. (Genesis 31:3) His mind is at once made up. He gives a touching explanation to Rachel and Leah, and sets out secretly; for there was no such confidence in God with a pure conscience as divested himself of fear. There was the unseen hand of God; but the power and the honour of God could not be righteously found in such a course. Grace would give these another day: they could not rightly be as yet. He steals away therefore timidly, pursued as if he were a thief by his father-in-law, whom however God takes gravely in hand, coming to him in a dream by night. The Syrian (Laban) is warned to beware what he says or does to Jacob, and even obliged to confess it himself. While Jacob lays his remonstrance before him, Laban after all cannot but seek his aid, and enters into a special covenant with the very man he had overtaken in his flight.

After this we find the angels of God meeting Jacob. (Genesis 32:1-32) "And when Jacob saw them, he said, This is God's host." They were the witnesses of the full providential care of God; but no such intervention can ever set the heats or conscience right with God. This was proved immediately afterwards. The messengers whom Jacob sent to propitiate Esau returned, saying, that the dreaded chief of Seir was coming to meet him with four hundred men. God's host then gave no comfort to Jacob against the host of Esau. He is alarmed more than ever. He sets to work in his own way. He makes his plan-and then he makes his prayer; but after all he is not at ease. He devised with considerable skill; feeble was his faith, and where even generous self-sacrificing love for the family? All bears the stamp of anxiety as well as address, if not craft. This was his natural character; for though eminently a man of God, still it is not God who is prominent to his eyes, and leant on, but his own human resources. Ill at ease, he sends over I am sorry to say himself last of all! That which he valued most came latest. Jacob was not among the first! His flocks, herds and camels set first, wives and children next, Jacob last. The various bands in order were meant to serve as a breakwater between the offended brother Esau and trembling Jacob. But at length, when all were taken or sent over the ford Jabbok, comes another whom Jacob did not expect when left alone. A man struggled with him that night till break of day.

But it is well to remark, though it has been often noticed, that it is not set forth to the honour of Jacob that he wrestled with the man, for it was rather the man, or God Himself, who wrestled with him. There was still not a little in him with which God had a controversy for Jacob's good, not without his humiliation. In short God was dealing with and putting down His servant's dependence on his own strength, devices, and resources in any and every way. Hence, as the symbol of this, what was touched and shrank was the known sign of man's strength. The sinew of: the thigh was caused to wither away. But the very hand which touched the seat of natural strength imparted a strength from above; and Jacob on this occasion has a new name given to him. "Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." He asked the name of God, but this could not, consistently with His character, be revealed yet. God keeps His name in secret now. Jacob struggles all night that he might be blessed. It was no question of peaceful fellowship, still less of earnest intercession for others. It was indeed most significant of divine mercy; but of God's mercy in the dark, where there could not yet be communion. Thus nothing could more truly answer to the state of Jacob. He was no doubt strengthened of God, but it was compassionate mercy strengthening him to profit by a needful and permanent putting down of all his own strength love that must wither it up, but would nevertheless sustain himself.

In the next chapter (Genesis 33:1-20) the meeting takes place. Esau receives him with every appearance of generous affection, refusing but at length receiving his gifts. At the same time Jacob proves that his confidence was far from being restored. He is uneasy at the presence of Esau: his conscience was not good. Esau proffers his protection. There was nothing farther from the desire of Jacob. Is it too much to say that the excuse was not thoroughly truthful? Can one believe that Jacob meant to visit him at mount Seir? Certain it is that, directly Esau's back is turned, he goes another way. "He journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth And Jacob came to Shalem,* a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. And he bought a parcel of a field, where he had spread his tent.... And he erected there an altar, and called it El-elohe-Israel." Thus, it seems to me evident, that although there was unquestionably progress in Jacob's soul, he was far from being brought to that which we find in Abraham from the very beginning. He is still wandering still under corrective government. All that which hindered the enjoyment of grace was not yet removed. There was earthliness of mind enough to quit the pilgrim's tent and build a house, as well as to buy a piece of ground. What did he want it for? He erected no doubt an altar. There is progress unquestionably; but he does not in this go beyond the thought of God as connected with himself. It was in no way the homage of one who regarded God according to His own being and majesty. Now there never can be the spirit of worship till we delight in God for what He is Himself, not merely for what He has been to you or me. I grant you that it is all right to feel what He has done for us; but it is rather the preparation for worship, or at most worship in its most elementary form. It is more thanksgiving than the proper adoration of God, and in fact a circumscribing of God to our own circumstances. I admit fully that the grace of God does minister to our wants; but then it is to raise us above them and the sense of them, in order that we may freely and fully enjoy what God is, and not merely feel what He has done for us. Jacob had not reached that yet; for him God the God of Israel is all he can say. Shechem is not Bethel.

*Probably, instead of "to Shalem," etc., we should translate it "in peace to," etc. Compare Genesis 28:21, Genesis 34:21.

This conclusion, as to the then state of Jacob, seems to be confirmed by the chapter which follows The settling down in the city ere long became a sorrowful story for Jacob, who proved it in one that was near and dear to him. It was the occasion of his daughter Dinah's shame, as well as of her brother's cruel and deceitful vengeance, that brought trouble on Jacob, and caused him to stink among the inhabitants of the land, as Jacob so sorely confessed. (Genesis 34:1-31)

Once more God said to Jacob, Arise; but now it is to "go to Bethel, and dwell there; and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother." Here he is not met by a host of angels, nor does the mysterious stranger wrestle in the darkness of the night, crippling him in the might of nature, and making the weak to be strong. It is a more open call in Genesis 35:1-29.

Now it is singular to hear, that Jacob says to his household and all that are with him, "Put away the strange gods that are among you, and be clean, and change your garments." "Strange gods "? Yes, there they were, and he knew it all along, but he never before felt the seriousness of it till summoned to go to Bethel. His conscience is now awake to what previously made no impression on his mind. We easily forget what our bears does not judge as it is before God; but as He knows how to rouse the conscience adequately, so it is a sorrowful thing on the other hand when a saint forgets what ought to be the permanent object of his soul, still more solemn when his conscience is not sensitive to that which utterly sullies the glory of God. Manifestly it was the case with Jacob; but now the presence of God, not providential power, not disciplinary dealings with him, but the call to Bethel, brings light into his soul, and the false gods must be put away. Jacob will have the household in unison with an altar at Bethel. "Be clean, and change your garments, and go to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." What in his ways can be conceived more blessed than the patient faithfulness of God? Now at length Jacob is alive to his responsibility toward God. "And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. And they journeyed."

But was it a flight now? "And the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob." All was changed from this point. "So Jacob came to Luz which is in the land of Canaan, that is, Bethel. And he built there an altar, and called the place El-beth-el (the God of Bethel)." There Deborah, Rebekah's nurse, died and was buried. There God appeared again; and while He repeats the name of Israel instead of Jacob, He reveals Himself as God Almighty, El-Shaddai. "And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and He called his name Israel,"* blotting out in one sense all the history from the day when that name was first conferred on him. It is a sorrowful reflection for the heart when time past is, so to speak, time lost. It is not that God cannot turn it to purpose when grace is at work, but there must be merited self-reproach as we may too well know.

*Dr. Davidson (Introd. O. T. pp. 65, 66), in his arguments against unity of authorship on the score of diversities, confusedness, and contradictions, alleges this: "In like manner Jacob's name was changed to Israel, when he wrestled with a supernatural being in human form all night before he met his brother Esau, on his return from Mesopotamia (Genesis 32:28); whereas according toGenesis 35:10; Genesis 35:10 he received the name on another occasion at Bethel, not Penuel, as the first passage states. It is a mere subterfuge to assert that, because no reason is assigned for the change of name in 35: 10, it relates no more than a solemn confirmation of what had been done already. A reason for the change does not necessarily accompany its record. The words are explicit: 'And God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name.' If his name were Israel before, the words plainly assert the contrary. The passages are junior Elohistic, and Elohistic respectively. An analogous example is Bethel, formerly Luz, which was so named by Jacob on his journey to Mesopotamia (Genesis 28:19, Genesis 30:13), but according to Genesis 35:15, on his return. Identical names of places are not imposed twice." It is evident that the rationalist approaches Scripture, not as a believer and learner, but as a judge, and that his criticism is captious, to say nothing of irreverence. There is nothing to hinder a repetition in giving names either to persons or places. Let those who are affected by such petty cavils weigh our Lord's giving Simon the name of Peter twice (John 1:42, Matthew 16:18), and the second time with yet more emphasis than the first. It is the more absurd in the case of Jacob changed to Israel and then confirmed, because the usual plea of Jehovah and Elohim does not apply here. In both cases it is Elohim. Hence the need of inventing a junior Elohist in order to maintain their illusion. Again, the first verse of Genesis 35:1-29. furnishes the most direct and conclusive proof that identical names of places may be imposed twice, for God is represented on this second occasion as bidding Jacob go up to Bethel (not Luz) before he calls the place for the second time Bethel. What is the value of Dr. D.'s denial of what Scripture positively affirms?

Not only then does Jacob receive afresh his new name, but God shrouds His name no longer in secrecy. Now he has not to ask, "What is thy name?" any more than He who wrestled once had to ask him wherefore he asked it. He was not then in the condition to profit by that name; nor was it consistent with God's own honour that He should make it known. Now God can reveal Himself to His servant, saying, "I am God Almighty. Be fruitful and multiply. A nation and a company of nations shall be of thee, and kings shall come out of thy loins. And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land." And not unlike what was said of Abraham, so on an occasion of singular nearness it is said of Jacob, great honour for one after such an experience, that "God went up from him in the place where he talked with him." If it was a glorious moment in Abraham's history, it was especially gracious in God's ways with Jacob. "And Jacob set up a pillar in the place where he talked with him, even a pillar of stone, and he poured a drink-offering thereon, and he poured oil thereon, and called the name of the place where God spake with him Beth-el." Afterwards comes the passing away of Rachel at a moment of deep interest already noticed, the birth of her second son, and her burial near Bethlehem. And on the journey there the aged father has a fresh sorrow and shame in the foul sin of his first-born.

Then follows the genealogy of Jacob's sons; and the long-delayed last sight of Isaac at Hebron, where he dies at the age of 180 years, and was buried by his sons Esau and Jacob.

But there is another genealogy (Genesis 36:1-43), and strikingly introduced in this place. The Edomite interrupts the course of the line of God's dealings. We discern at once what remarkable maturity there was here. It is always so first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure duke this and duke that, to the end of the chapter even kings, as we are told, reigned before there were any such in Israel. I have no doubt that this is given us as an important element to mark how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Genesis 37:1-36 introduces to us a new and altogether different range of events the very attractive account of Joseph. It is not now a fugitive from the land under the righteous hand of God, but a sufferer who is going to be exalted in due time. These are the two main outlines of Joseph's history a more than usually meet type of Christ, in that he shone above all his fellows for unsullied integrity of heart under-the several trials. There is no patriarch on whom the Spirit of God dwells with greater delight; and among those who preceded Christ our Lord it may be questioned where one can find such a sufferer. And his suffering too was not merely outside: he suffered quite as keenly from his brethren. Wherever he lived, in Palestine or in Egypt, he was a sufferer, and this in astonishing grace, never higher morally than when lying under the basest reproach. He was one who had true understanding; and the knowledge of the holy is understanding. Such was Joseph's great distinctive trait. Thus we find it brings him, first of all, into collision with his father's house. Jacob indeed felt very differently. It was impossible for one that valued holiness to bring a good report of his brethren. But his father loved him, and when his brethren saw their father's estimate of him, they could so much the less endure Joseph. "They hated him, and could not speak peaceably unto him." The wisdom that follows fidelity and I believe it is always so as a rule is furnished and exercised in the communications of God; for if He forms a heart for what is of Himself, He gives the supply of what it craves. He ministers to Joseph dreams that shew the gracious purposes that were before Himself. For first the sheaves pay obeisance, and he with the utmost simplicity of heart tells all to his brethren; for he never thought of himself, and therefore could speak with candour. But they with instinctive dislike and jealousy of what gave glory to their brother did not fail to make the detested application of his dreams. Even the father finds it trying, much as he loved him; for Joseph has another dream, in which the sun and moon, as well as eleven stars, made obeisance to him; and Jacob felt but observed the saying.

The story proceeds: Joseph is sent to see the peace of his brethren, follows them to Dothan, and there the last errand of love brings out their deepest hatred. They determine to get rid of him. They will have this dreamer no more. Reuben sets himself against their murderous intention; but the result is that at Judah's proposal he is cast into the pit, given up for death, yet taken out of it and sold to the Midianites a wonderful type of a greater than Joseph. It was bad to sell him for twenty pieces of silver, but this was not the full extent of the wrong; for the same cruel hearts which thus disposed of a holy and loving brother did not scruple to inflict the deadliest wound on their aged father. Sin against the brother, and sin against the father such is the sorrowful conclusion of this chapter of Joseph's story.

Here again, we have another interruption; but never allow for a moment that anything is not perfect in the word of God. It is right that we should see what the leader in this wickedness was; it is well that we should know what the character and conduct of Judah was, whom we afterwards see the object of wondrous counsels on God's part. The answer lies in the shameful account of Judah, his sons, and his daughter-in-law, and himself. (Genesis 38:1-30) Yet of that very line was He born, with her name specified too, which points to the most painfully humiliating tale that we find perhaps anywhere in the book of Genesis. But what humiliation was He not willing to undergo who had love as well as glory incomparably greater than Joseph's!

In Genesis 39:1-23 Joseph is seen in the land of Egypt, for there the Midianites sold him. He is in slavery, first of all in the house of Potiphar, captain of the guard; but "Jehovah was with Joseph; and he was a prosperous man; and he was in the house of his master the Egyptian." Here again he comes into suffering; here again most unworthily is he misrepresented and maligned, and hastily cast into the dungeon. But Jehovah was with Joseph in the prison, just as much as in Potiphar's house. In verse 2, it is written, He was with Joseph; in verse 21, He was with Joseph, "and showed him mercy, and gave him favour in the sight of the keeper of the prison. The keeper of the prison looked not to anything that was under his hand." It mattered little where he was, since Jehovah was with him. What a difference it makes when God is with us God too in His special known relationship, which is implied in the use of "Jehovah" here as everywhere. "He looked not to anything that was under his hand, because Jehovah was with him; and that which he did Jehovah made it to prosper."

But God works for Joseph, and in the prison puts him in contact with the chief butler and the chief baker of the king of Egypt. (Genesis 40:1-23) They too have their dreams to tell. Joseph willingly listens, and interprets according to the wisdom of God that was given him. His interpretation was soon verified. With the remarkable prudence which marks his character, he had begged not to be forgotten. But "his soul came into iron" a little longer. The word of Jehovah tried him. God would work in His own way. If the chief butler forgot Joseph in his prosperity, God did not.

Pharaoh now had a dream; but there was none to interpret. (Genesis 41:1-57) It was two years after a long while to wait, especially in a dungeon; but the chief butler, remembering his faults, and confessing them, tells his master of the young Hebrew in the prison, servant to the captain of the guard, who had interpreted so truly.

"Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon," and presented him duly before the king. His interpretation carried its own light and evidence along with it; and Pharaoh recognized the wisdom of God not only in this but also in the counsel that Joseph gave. And what wiser man than Joseph could take in hand the critical case of Egypt, to husband its resources during the seven years of plenty, and to administer the stores during the seven years of famine that would surely follow? So the king felt at once, and his servants too in spite of the usual jealousy of a court. Joseph was the man to carry out what he had seen beforehand from God; and Joseph accordingly becomes ruler next to Pharaoh over all the land of Egypt.

"And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt. And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. And in the seven plenteous years the earth brought forth handfuls. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. And the seven years of plenteousness, that was in the land of Egypt, were ended. And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands."

Then comes another wonderful working of God. The sheaves had not yet stood and bowed; the sun, moon, and stars had not paid obeisance yet; but all was to follow not long after. The famine pressed upon the land where Jacob sojourned, while Joseph was in Egypt with a new family, children of the bride that was given him by the king, evidently corresponding with the place of Christ cast out by Israel, sold by the Gentiles, but exalted in a new place and glory altogether, where He too can say during His rejection and separation from Israel, "Behold I and the children whom Jehovah hath given me." Nothing can be more transparent than the application of the type.

But there is more in the type than that we have just seen. The brethren that remained with Israel have yet to be accounted for; and the pressure of the famine is upon them. It is so with Israel now, a famine indeed, and in the deepest sense. But. ten of the brethren come down to buy corn in Egypt; and there it is that God works marvellously by Joseph. He recognizes his brethren. His heart is towards them when they are altogether ignorant who he was that enjoyed the glory of Egypt. The result is that Joseph puts in execution a most solemn searching of the heart and conscience of his brethren. It is exactly what the Lord from a better glory will do ere long with His Jewish brethren. He is now outside in a new position quite unlooked for by them: they know Him not. But He too will cause the pinch of famine to press upon them. He too will work in their hearts in consequence, that He may be made righteously known to them in due time. (Genesis 42:1-38)

We find, accordingly, that first of all one of the brethren is taken, Simeon; and the charge is given that, above all, Benjamin should be brought down. There can be no restoration, no reconciliation, relief it is true, but no deliverance for Israel till Joseph and Benjamin are united. He that was separated from his brethren, but now in glory, must have the son of his father's right hand. It is Christ rejected but exalted on high, and taking the character also of the man of power for dealing with the earth. Such is the meaning of the combined types of Jacob's sons, Joseph and Benjamin Christ has nothing to do with the latter yet; He admirably answers to the type of Joseph, but not yet of Benjamin. As long as He is simply filling up the type of Joseph, there is no knowledge of Himself on the part of his brethren. Hence, therefore, this became the great question how to bring down Benjamin how to put him into connection with Joseph. But the truth is, there was another moral necessity which must be met how to get their hearts and their consciences set right all round. This part of the beautiful tale is typical of the dealings of the Lord Jesus, long severed and exalted in another sphere, first with the remnant, and then with the whole house of Israel. There are various portions. We have Reuben and Simeon; and then others come forward, Judah more particularly at the close, and Benjamin.

The famine still pressing (Genesis 43:1-34), Jacob sorely against his will is obliged to part with Benjamin; and here it is that we find affections altogether unheard of before in the brethren of Joseph. We might have thought them incapable of anything that was good; and it is very evident that their hearts were now strewn to be under a most mighty power which forced them anew, as far as, of course, the type was concerned. More particularly we see how the very ones who had so shamefully failed are now distinctly brought into communion with God's mind about their ways. Reuben is quick to feel, recalls the truth as far as he knew it about Joseph, and shows right feelings towards his father. Yet we know what he had been. Judah is even more prominent, and clearly knew yet deeper searchings of the heart, and particularly too in the way of right affections about both their father and their brother. These, as is plain, were just the points in which they had broken down before. On these they must be divinely corrected now; and so they were.

The issue of all is this, that at last Judah and his brethren return to Joseph's house. (Genesis 44:1-34) Judah speaks. Here indeed we have a most earnest pleading, and full of touching affection. "O my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother?" There we have evidently a heart that has been brought right, exactly where the sin lay. "We said unto my lord, We have a father, an old man." Ah, there was no lacerating of his heart now! "And a child of his old age, a little one." How little they thought of that once! "And his brother is dead, and he alone is left of his mother, and his father loveth him." Do we not feel how far the hearts of all his brethren were from hating Joseph now because of Jacob's love to him! "And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. And it came to pass, when we came up unto thy servant my father, we told him the words of my lord. And our father said, Go again and buy us a little food. And we said, We cannot go down. If our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. And thy servant my father said unto us, Ye know that my wife bare me two sons, and the one went out from me, and I said, Surely he is torn in pieces, and I saw him not since; and if ye take this also from me, and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave. Now therefore when I come to thy servant my father, and the lad be not with us, seeing that his life is bound up in the lad's life, it shall come to pass, when he seeth that the lad is not with us, that he will die; and thy servants shall bring down the grey hairs of thy servant our father with sorrow to the grave; for thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now, therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father." The moral restoration was complete.

In the following chapter follows the unveiling of the typical stranger, the glorified man, to his brethren, who up to this were wholly ignorant of him. "Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me; and there stood no man with him while Joseph made himself known unto his brethren. And he wept aloud; and the Egyptians and the house of Pharaoh heard; and Joseph said unto his brethren, I am Joseph. Doth my father yet live? And his brethren could not answer him, for they were troubled at his presence. And Joseph said unto his brethren, Come near to me, I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life. For these two years hath the famine been in the land: and yet there are five years in the which there shall be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. Haste ye, and go up to my father." (Genesis 45:1-9) And so they do. Benjamin then is embraced by Joseph; and now there is no let to the accomplishment of the purpose of God for the restoration of Israel for this complete blessing where the reality comes under Christ and the new covenant.

Jacob comes down at length, and on his way God speaks to Israel "in the visions of the night; and said, Jacob, Jacob; and he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes." (Genesis 46:2-4)

Then after the genealogies of the chapter,* we have the meeting between Jacob and Joseph. Not this only; for some of Joseph's brethren are presented to Pharaoh; and Joseph brought in Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh. (Genesis 47:1-31) It was a fine sight spiritually (the more so, because unconsciously, without a definite thought, I presume, on his own part) that "the less is blessed of the greater." But so it is. A poor pilgrim blesses the monarch of the mightiest realm of that day; but the greatest of earth is little in comparison with the blessed of God. Jacob now is not merely blessed, but a blesser. He knows God well enough to be assured that nothing Pharaoh teas could really enrich him, and that there is very much which God could give, on which Jacob could count from God even for Pharaoh.

*It may be worth while to observe in this and other genealogies not often the object of infidel attack, that the differences between Genesis, Numbers' and Chronicles in their form are due to the motive for their introduction in each particular connection ; that the difficulties clearly spring from the design, in no way from error in the writer, but in fact because of ignorance in ouch readers as misapprehend them; and that both the difference and the difficulties are the strongest evidence of their truth and inspired character, for nothing would have been easier than to have assimilated their various forms and to have eliminated that which sounds strange to western ears.

This table enumerates 32 of Leah, 16 of Zilpah, 11 of Rachel, 7 of Bilhah=66. But the head also goes with his house; and so with the larger list of Leah's children we see Jacob counted (verse 8), which is confirmed by the fact of 33 attributed to Leah, whereas no more than 32 literally are named, reckoning Dinah, and excluding Er and Onan who died in Canaan as we are expressly told. Objectors have failed to take into account the peculiarity in the mention of Hezron and Hamul in verse 12. It is merely said (and said only in their case) that the sons of Pharez "were" Hezron and Hamul, not that they were born in Canaan, where those had died for whom they were substitutes; next, that the Hebrew of verse 26 does not go so far as to say with the Authorised Version, "came with Jacob into Egypt," but of, i.e. belonging to, Jacob. It should be borne in mind that there is no reason, but rather the contrary from scriptural usage for construing "at that time," of an isolated point of time, but rather of a general period, consisting as here of a number of events, the last and not the first of which might synchronize with the event recorded just before. It seems clear that Stephen (Acts 7:14) cites the LXX. where 76 are given, as the Greek version (Genesis 46:20) adds five sons and grandsons of Manasseh and Ephraim. Is it not monstrous for a man professing Christianity and ostensibly in the position of bishop, to neglect elements so necessary to a judgment of the question, and to pronounce the Biblical account "certainly incredible," mainly on the assumption that Pharez's sons were born in Canaan, which is nowhere said but rather room left for the inference that it was not so in the exceptional form of Genesis 46:12? Yet after citing this verse we are told, "It appears to me certain (!) that the writer here means to say that Hezron and Hamul were born in the land of Canaan." Is scepticism only certain that its own dreams are true, and that scripture is false? There was a natural and weighty motive for selecting two grandsons of Judah, though no other of Jacob's great- grandsons are mentioned in the list. For they only were substitutional, as the very verse in which they occur implies. And it was of the deeper interest too, as one of them (Hezron) stands in the direct line of the Messiah, which was, as it appears to me, one chief reason for introducing the details of Judah's history and its shame in Genesis 38:1-30.. It is vain to quote Numbers 3:17 to set aside the peculiar force of the allusion to the sons of Pharez in Genesis 46:12, with which there is no real analogy.

In Genesis 48:1-22 tidings of Jacob's sickness brings Joseph and his two sons to the bed of the patriarch. The closing scene of Jacob approaches, and I scarcely know a more affecting thing in the Bible. It is a thorough moral restoration. Not merely is there that which typifies it for Israel by and by, but Jacob's own soul is as it never was before. There is no such bright moment in his past life as in the circumstances of his death-bed. I grant that so it ought to be in a believer; and that it is really so in fact where the soul rests simply on the Lord. But whatever we may see in some instances and fear in others, in Jacob's case the light of God's presence was evident. It is striking that here was the only occasion on which the brightness of Joseph's vision was not so apparent. All flesh is grass. The believer is exposed to any evil when he ceases to be dependent, or yields to his own thoughts which are not of faith. Jesus is the only "Faithful Witness." Failure is found in the most blessed servant of God. So fact, so scripture teaches. Joseph, ignorant of the purpose of God about his sons, allows his natural desires to govern him, and arranges the elder before the right hand of his dying father, the younger before his left. So Joseph would have had it; but not so Jacob. His eyes were dim with age, but he was in this clearer-sighted than Joseph after all. There never was a man who saw more brightly than Joseph; but Jacob, dying, sees the future with steadier and fuller gaze than the most famous interpreter of dreams and visions since the world began.

And what thoughts and feelings must have rushed through the old man's heart as he looked back on his own early days! Did he fail to discern then how easily God could have crossed the hands of his father Isaac against his own will? Certainly God would have infallibly maintained His own truth; and as He had promised the better blessing to Jacob, not to Esau, so, spite of Esau and the fruits of his success in hunting, he would have proved that it was not to him that willed like Isaac, nor to him that ran like Esau. All turns on God, who shows mercy and keeps His word.

On this occasion, then, Jacob pronounces the blessing the superior blessing on the younger of the two boys; and this too in terms which one may safely say, were equal to so extraordinary a conjuncture, in terms which none but the Spirit of God could have enabled any mouth to utter.

In Genesis 49:1-33 we find the general prophetic blessing of Jacob's sons. Here one may convey the scope without ceasing to be brief. As the blessings allude to the history of the twelve heads of the nation, so naturally we have the future that awaits the tribes of Israel. But as this is a matter of tolerably wide-spread knowledge amongst Christians, there is no need for much to be said about it.

Reuben is the starting-point, and alas! it is, like man always, corruption. It was the first mark of evil in the creature. The second is no better, rather worse it may be in some respects, violence. Simeon and Levi were as remarkable for the latter, as Reuben for the former a sorrowful vision for Jacob's heart to feel that this not only had been but was going to be; for undoubtedly he knew, as he says, that what he then uttered would sweep onward and befall the people "in the last days." This did not hinder his beginning with the history of Israel from his own days. Corruption and violence, as they had been the two fatal characteristics of his three eldest sons, so would stamp the people in their early history. Israel under law broke the law, and was ever leaving Jehovah for Baalim; yet the sons would be no better, rather worse, than the father; but the grace of God would interfere for the generations to come as it had for their father Jacob, and the last day would be bright for them as in truth for him.

Then Judah comes before us. It might be thought, that surely there will be full blessing now. ''Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.* Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk. Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon."

*The real difficulty inGenesis 49:10; Genesis 49:10 is neither so much the unusual application of the word Shiloh, nor doctrinal zeal, as the desire to get rid of a prophecy. Unbelief sets out with the foregone conclusion that there is and can be no such thing. Hence the effort to destroy its only just and worthy sense. "The Deity (says Dr. D., Introd. O. T. i. 198) did not see fit, as far as we can judge, to impart to any man like Jacob the foreknowledge of future and distant events. Had He done so, He would not have left him in darkness respecting the immortality of the soul (!) and a future state of rewards and punishments (!) He would not have left him to speak on his deathbed, like an Arab chief, of no higher blessings to his sons than rapine and murder, without the least reference to another and better state of existence on which he believed he should enter, and in relation to which he might counsel his sons to act continually. The true way of dealing with the prophecy is simply to ascertain by internal evidence the time in which it was written, on the only tenable and philosophical ground of its having been put into the mouth of the dying patriarch by a succeeding writer. It has the form of a prediction; but it is a vaticinium post eventum. We believe that the time of the prophetic lyric falls under the kings. The tribes are referred to as dwelling in the localities which they obtained in Joshua's time. The announcement respecting Judah's pre-eminence brings down the composition much later than Joshua, since he is represented as taking the leadership of the tribes in subduing the neighbouring nations. We explain the tenth verse in such a manner as to imply that David was king over the tribes, and had humbled their enemies." The proper translation according to this sceptic is:

"The sceptre shall not depart from Judah,

Nor the stuff of power from between his feet,

Until he come to Shiloh,

And to him the obedience of the peoples be"

But, first, the ruling position of Judah was not till but after he came to Shiloh. That any one, therefore, during the kings would falsify the events in a pretended prophecy put into dying Jacob's lips is too much for the credulity of any one but a rationalist. Secondly, one who speaks of others so scornfully as this writer ought not to have exposed himself to the charge of such ignorance as confounding "the peoples" or nations with the people or tribes of Israel. I believe, therefore, with the amplest authority in Hebrew, that as the language admits of our taking Shiloh as the subject, not object, so the sense in the context demands that we render it "until Shiloh (i.e. Peace, or the Man of Peace' the Messiah) come."

Yes, Jacob speaks of Shiloh. But Shiloh was presented to the responsibility of the Jew first; and consequently all seemed to break down, and in one sense all really did. "To him shall the gathering of the peoples be;" and so certainly it will be, but not yet. Shiloh came; but Israel were not ready, and refused Him. Consequently the gathering (or the obedience) of the peoples, however sure, is yet in the future. The counsel of God seemed to be abortive, but was really established in the blood of the cross, which unbelief deems its ruin. It is postponed, not lost.

Zebulun gives us the next picture of the history of Israel. Now that they have had Shiloh presented but have refused Him, the Jews find their comforts in intercourse with the Gentiles. This is what they do now seeking to make themselves happy, when, if they weigh their own prophets, they must suspect fatal error somewhere in their history. They have lost their Messiah, and they court the world. "Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships, and his border shall be unto Zidon."

The consequence is that the Jews sink under the burden, falling completely under the influence of the nations. This is shown by Issachar "a strong ass crouching down between two burdens."

Then we come to the crisis of sorrows for the Jew. In Dan we hear of that which is far more dreadful than burdens inflicted by the Gentiles, and their own subjection, instead of cleaving to their proper and distinctive hopes. In the case of Dan there is set forth the power of Satan (ver. 17). "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." We see here the enemy in the serpent that bites, and the consequent disaster to the horseman. It is the moment of total ruin among the Jews, but exactly the point of change for blessing. It is then accordingly we hear the cry coming forth, "I have waited for thy salvation, O Jehovah." It is the sudden change from the energy of Satan to the heart looking up and out to Jehovah Himself.

From that point all is changed. "Gad, a troop shall overcome him; but he shall overcome at the last." Now we have victory on the side of Israel.

This is not all. There is abundance too. "Out of Asher his bread shall be fat, and he shall yield royal dainties."

Again, there will be liberty unknown under law, impossible when merely dealt with under the governing hand of God because of their faults. "Naphtali is a hind let loose: he giveth goodly words." What a difference from him who was bearing like an ass two burdens!

But, more than that, we have Joseph. Now we have the glory in connection with Israel; and finally power in the earth: Joseph and Benjamin are now as it were found together. What was realised in the facts of the history at last terminates in the blessedness the predicted blessedness of Israel.

The last chapter (Genesis 50:1-26) gives us the conclusion of the book, the burial of Jacob, the reappearance of his sons left with Joseph, and at last Joseph's own death, as lovely as had been his life. He who stood on the highest pinnacle in the land next to the throne, type of Him who will hold the kingdom unto the glory of God the Father, that single-eyed saint now breathes forth his soul to God. "By faith Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones." His heart is out of the scene where it enjoyed but a transient and at best typical glory. In hope he goes onward to that which would be lasting and true unto God's glory, when Israel should be in Emmanuel's land, and he himself be in a yet better condition even resurrection. He had been exalted in Egypt, but he solemnly took an oath of the sons of Israel, that when God visits them, as He surely will, they will carry up his bones hence. He had served God in Egypt, but to him it was ever the strange land. Though he dwelt there, ruled there, there had a family, and there died fuller of honours than of years, an hundred and ten years old, he feels that Egypt is not the land of God, and knows that He will redeem His people from it, and bring them into Canaan. It was beautiful fruit in its season: no change of circumstances interfered with the promises of God to the fathers. Joseph waited as Abraham, Isaac. and Jacob. Earthly honours did not settle him down in Egypt.

On another day we may see how this oath was kept when God brought about the accomplishment of Israel's deliverance, the type of its ultimate fulfilment.

Bibliographical Information
Kelly, William. "Commentary on Genesis 25". Kelly Commentary on Books of the Bible. https://studylight.org/commentaries/eng/wkc/genesis-25.html. 1860-1890.
adsFree icon
Ads FreeProfile