xxv. 12. And Azariah took Elath. a commodious harbour on the Red sea, from them, 2 Kings xiv. 22. 2 Chron. xxvi. 2. Judas Maccabeus also attacked and defeated them with the loss of more than twenty thousand at two different times, and took their chief city Hebron, 1 Macc. v. 2. 2 Macc. x. At last, Hyrcanus, his nephew, took other cities from them, and reduced them to the necessity of leaving their country or embracing the Jewish religion: on which they submitted to be circumcised, and became proselytes to the Jewish religion, and were ever after incorporated into the Jewish church and nation." The elder shall serve the younger.] "This passage, says Dr. Dodd, serves for a key to explain the ninth chapter of the Epistle to the Romans, where the words are quoted; for it proves to a demonstration, that this cannot be meant of God's arbitrary predestination of particular persons to eternal happiness or misery, without any regard to their merit or demerit; a doctrine which some have most impiously fathered on God, who is the best of Beings, and who cannot possibly hate, far less, absolutely doom to misery, any creature that he has made; but that it means only, his bestowing greater external favours, or if you please, higher opportunities for knowing and doing their duty, upon some men, than he does upon others; and that merely according to his own wise purpose, without any regard to their merits or demerits, as having a right to confer greater or smaller degrees of perfection on whom he pleases." The doctrine of unconditional predestination to eternal life and eternal death cannot be supported by the example of God's dealings with Esau and Jacob; or with the Edomites and Israelites. After long reprobation, the Edomites were incorporated among the Jews, and have ever since been undistinguishable members in the Jewish church. The Jews, on the contrary, the elect of God, have been cut off and reprobated, and continue so to this day. If a time should ever come when the Jews shall all believe in Christ Jesus (which is a general opinion,) then the Edomites, which are now absorbed among them, shall also become the elect. And even now, Isaac finds both his children within the pale of the Jewish church, equally entitled to the promises of salvation by Christ Jesus, of whom he was the most expressive and the most illustrious type; see the account of Abraham's offering, chap. xxii. Verse 24. There were twins] Don thomim, from which comes the name Thomas, properly interpreted, John xi. 16. by the word Asus, Didymus, which in Greek signifies a twin: so the first person who was called Thomas, or Didymus, we may take for granted, had this name from the circumstance of his being a twin. Verse 25. Red all over like an hairy garment] This simply means, that he was covered all over with red hair or down; and that this must be intended here is sufficiently evident from another part of his history, where Rebekah, in order to make her favourite son Jacob pass for his brother Esau, was obliged to take the skins of kids and put them upon his hands, and on the smooth part of his neck. They called his name Esau.] It is difficult to assign the proper meaning of the original y êsau or êsav; if we derive it from nvy âsah, it must signify made, performed, and according to some, perfected; le êsa, in Arabic, signifies to make firm, or hard; and also to come to man's estate, to grow old. Probably he had this name from his appearing to be more perfect, robust, &c. than his brother. Verse 26. His name was called Jacob] 2pp Yaacob, from spy akab, to defraud, deceive, to supplant, i. e. to overthrow a person by tripping up his heels. Hence this name was given to Jacob, because it was found he had laid hold on his brother's heel, which was emblematical of his supplanting Esau, and defrauding him of his birthright. Verse 27. A man of the field] Ish Sadch, one who supported himself and family by hunting and by agriculture. Jacob was a plain man] on vs Ish tam, a perfect or upright man-dwelling in tents, subsisting by breeding and tending cattle, which was considered in those early times, the most perfect employment; and in this sense, the word on tam, should be here understood; as in its moral meaning it certainly could not be applied to Jacob till after his name was changed, after which time only his character stands fair and unblemished. See chap. xxxii. 26-30. Verse 28. Isaac loved Esau-but Rebekah loved Jacob]-This is an early proof of unwarrantable parental attachment to one child in preference to another. Isaac loved Esau, and Rebekah loved Jacob, and in consequence of this, the interests of the family were divided, and the house set in opposition to itself. The fruits of this unreasonable and foolish attachment were afterward seen, in a long catalogue of both natural and moral evils among the descendants of both families. Verse 29. Sod pottage Yazed nazid, he boiled a boiling; and this, we are informed, ver. 34. was of away âdashim, what the Septuagint render axes; and we, following them and the Vulgate lens, translate lentiles, a sort of pulse. Dr. Shaw casts some light on this passage, speaking of the inhabitants of Barbary. "Beans, lentiles, kidney-beans, and garrancos, says he, "are the chiefest of their pulse kind; beans, when boiled and stewed with oil and garlic, are the principal food of persons of all distinctions: lentiles are dressed in the same manner with beans, dissolving easily into a mass, and making a pottage of a chocolate colour. This we find was the red pottage which Esau, from thence called Edom, exchanged for his birthright. Shaw's Travels, p. 140. 4to. Edit. Verse 30. I am faint] It appears from the whole of this transaction, that Esau was so completely exhausted by fatigue, that he must have perished had he not obtained some immediate refreshment. He had been either hunting or labouring in the field, and was now returning for the purpose of getting some food; but had been so exhausted, that his strength utterly failed, before he had time to make the necessary preparations. Verse 31. Sell me this day thy birthright] What the becorath, or birthright was, has greatly divided both ancient and modern commentators. It is generally supposed that the following rights were attached to the primogeniture:-1. Authority and superiority over the rest of the family; 2. A double portion of the parental inheritance; 3. The peculiar benediction of the father; 4. The priesthood previous to its establishment in the family of Aaron. Calmet controverts most of these rights, and with apparent reason, and seems to think that the double portion of the paternal inheritance was the only incontestable right which the first-born possessed; the others were such as were rather conceded to the first-born, than fixed by any law in the family. However this may be, it appears 1. That the first-born were peculiarly consecrated to God, Exod. xxii. 29. ;-2. Were next in honour to their parents, Gen. xlix. 3.;-3. Had a double portion of their father's goods, Deut. xxi. 17.;-4. Succeeded them in the government of the family or kingdom, 2 Chron. xxi. 3.;-5. Had the sole right of conducting the service of God, both at the tabernacle and temple; and hence the tribe of Levi, which was taken in lieu of the first-born, had the sole right of administration in the service of God, Num. viii. 14-17. And hence, we may presume, had originally a right to the priesthood, previous to the giving of the law; but however this might have been, afterward the priesthood is never reckoned among the privileges of the first-horn. That the birth-right was a matter of very great importance, there can be no room to doubt; and that it was a A. M. CIR. 2199. B. C. CIR. 1805. CHAP. XXVI. and he sware unto him: and he sold his birthright unto Jacob. 34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birth-right. AND there was a famine in the land, besides the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines, unto Gerar. a Heb. 12. 16.-b Eccles. 8. 15. Isai. 22. 13. 1 Cor. 15. 32-c Ch. 12. 10.-d Ch. 20. 2 Ch. 12 1-Ch. 20. 1. Psa. 39. 12. Heb. 11. 9. Ch. 28. 15-h Ch. 12. 1. transferable property, the transaction here, sufficiently proves. Verse 34. Pottage of lentiles] See on verse 29. Thus Esau despised his birth-right] On this account the apostle, Heb. xii. 16. calls Esau a profane person, because he had by this act, alienated from himself and family, those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, for he should rather have perished than have alienated this right; and while we consider it as a proof that his mind was little affected with divine or spiritual things; what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who bought it in such circumstances, was as bad as he who sold it. Thus Jacob verified his right to the name of supplanter; a name which in its first imposition appears to have had no other object in view, than the circumstance of his catching his brother by the heel; but all his subsequent conduct proved that it was truly descriptive of the qualities of his mind; as his whole life till the time his name was changed, and then he had a change of nature, was a tissue of cunning and deception, the principles of which had been very early instilled into him by a mother, whose regard for truth and righteousness appears to have been very superficial. See on chap. THE death of Abraham, recorded in this chapter, naturally calls to mind the virtues and excellencies of this extraordinary man. His obedience to the call of God and faith in his promises, stand supereminent. No wonders, signs, or miraculous displays of the great and terrible God, as Israel required in Egypt, were used, or were necessary to cause Abraham to believe and obey. He left his own land, not knowing where he was going, or for what purpose God had called him to remove. Exposed to various hardships, in danger of losing his life, and of witnessing the violation of his wife, he still obeyed and went on: courageous, humane, and disinterested, he cheer fully risked his life for the welfare of others; and contented with having rescued the captives and avenged the oppressed, he refused to accept even the spoils he had taken from the enemy, whom his skill and valour had vanquished. At the same time, he considers the excellency of the power to be of God; and acknowledges this by giving to him the tenth of those spoils, of which he would reserve nothing for his private use. His obedience to God in offering up his son Isaac, we have already seen and admired; together with the generosity of his temper, and that respectful decency of conduct towards superiors and inferiors, for which he was so peculiarly remarkable; see on chap. xxiii. Without disputing with his Maker, or doubting in his heart, he credited every thing that God had spoken: hence he always walked in a plain way. The authority of God was always sufficient for Abraham, he did not weary himself to find reasons for any line of conduct which he knew God had prescribed: it was his duty to obey; the success and the event he left with God. His obedience was as prompt as it was complete-As soon as he hears the voice of God, he girds himself to his work! Not a moment is lost! How rare is such conduct! But 2 T And the Lord appeared unto him and said, Go not down into Egypt; dwell in the land which I shall tell thee of: 3 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: 4 And I will make thy seed to multiply as the and in thy seed shall all the stars of heaven, and will give unto thy seed all these countries; 5 Because that Abraham obeyed my voice, nations of the earth be blessed; and kept my charge, my commandments, my statutes, and my laws. 6 And Isaac dwelt in Gerar: 7 And the men of the place asked him of his wife; and he said, She is my sister: for Phe feared to say She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon. 8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, iCh. 13. 15. & 15, 18-k Ch. 22. 16. Psa. 105. 9.1 Ch. 15. 5. & 22 17.--m Ch. 12. 3. & 22. 18.--n Ch. 22. 16, 18-0 Ch. 12. 13. & 20. 2, 13.-p Prov. 29. 25.q Ch. 21. 16. should not we do likewise? The present moment and its duties are ours; every past moment was once present; every future will be present; and, while we are thinking on the subject, the present is past, for life is made up of the past and the present. Are our past moments the cause of deep regret and humiliation? then let us use the present so as not to increase this lamentable cause of our distresses. In other words, let us now believe-love-obey. Regardless of all consequences let us, like Abraham, follow the directions of God's word, and the openings of his providence, and leave all events to Him who doth all things well. See to what a state of moral excellence the grace of God can exalt a character, when there is simple implicit faith, and prompt obedience! Abraham walked before God, and Abraham was perfect. Perhaps no human being ever exhibited a fairer, fuller portrait of the perfect man, than Abraham. The more I consider the character of this most amiable patriarch, the more I think the saying of Calmet justifiable. "In the life of Abraham," says he, "we find an epitome of the whole law of nature, of the written law, and of the Gospel of Christ. He has manifested in his own person those virtues, for which reason and philosophy could scarcely find out names, when striving to sketch the character of their sophist, wise, or perfect man. St. Ambrose very properly observes, that "Philosophy itself, could not equal in its descriptions and wishes, what was exemplified by this great man, in the whole of his conMagnus planè vir, quem votis suis philosophia duct." non potuit æquare; denique minus est quod illa finxit, quam quod ille gessit. The LAW which God gave to Moses, and in which he has proposed the great duties of the law of nature, seems to be a copy of the life of Abraham. This patriarch, without being under the law, has performed the most essential duties it requires: and as to the GOSPEL, its grand object was that on which he had fixed his eye; that JESUS whose day he rejoiced to see: and as to its spirit and design, they were wondrously exemplified in that faith which was imputed to him for righteousness; receiving that grace which conformed his whole heart and life to the will of his Maker, and enabled him to persevere unto death. "Abraham," says the writer of Ecclesiasticus, xliv. 20, &c. "was a great father of many people: in glory was there none like unto him who kept the law of the Most High, and was in covenant with him; he established the covenant in his flesh, and when he was tried he was found faithful."-See Calmet. As a son, as a husband, as a father, as a neighbour, as a sovereign, and, above all, as a man of God, he stands unrivalled; so that under the most exalted and perfect of all and recommended as the model and pattern, according to dispensations, the Gospel of Jesus Christ, he is proposed which, the faith, obedience, and perseverance of the followers of the Messiah are to be formed. Reader, while you admire the man, do not forget the God that made him so great, so good, and so useful-even Abraham had nothing but what he had received: from the free unmerited mercy of God proceeded all his excellencies: but he was a worker together with God, and therefore did not receive the grace of God in vain. Go thou, believe, love, obey, and persevere in like manner. behold, Isaac was sporting with Rebekah his | his tent in the valley of Gerar, and dwelt there. wife. 9 And Abimelech called Isaac and said, Behold, of a surety she is thy wife; and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her. 10 And Abimelech said, What is this thou has done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us. 11 And Abimelech charged all his people saying, He that toucheth this man or his wife shall surely be put to death. с 12 Then Isaac sowed in that land, and received in the same year dan hundred fold: and the LORD blessed him: e 13 And the man waxed great, and went forward, and grew until he became very great: 14 For he had possession of flocks, and posEession of herds, and great store of h servants: and the Philistines envied him. 18 And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: " and he called their names after the names by which his father had called them. 19 And Isaac's servants digged in the valley, and found there a well of" springing water. 20 And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water is ours: and he called the name of the well P Ezek; because they strove with him. 21 And they digged another well, and strove for that also: and he called the name of it 9 Sitnah. 22 And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land. sheba. 8 r 15. For all the wells which his father's ser-23 T And he went up from thence to Beervants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. 16 And Abimelech said unto Isaac, Go from us; for thou art much mightier than we. 17 And Isaac departed thence, and pitched a Ch. 20. 9.-b Pяa. 105. 15-e Heb. found.-d Matt. 13. 8. Mark 4. 8.-e Ver. 3. Ch. 24. 1, 35. Job 42 12-f Ch. 24. 35. Pea. 112. 3 Prov. 10. 22-g Heb. went going. l Or, husbandry.-i Ch. 37. 11. Eccles. 4. 4.-k Ch. 21. 30.-1 Exod. 1. 9. NOTES ON CHAPTER XXVI. Verse 1. There was a famine] When this happened we cannot tell it appears to have been after the death of Abraham.-Concerning the first famine, see chap. xii. 10. Abimelech] As we know not the time when the famine happened, so we cannot tell whether this was the same Abimelech, Phichol, &c. which are mentioned, chap. xx. 1, &c. or the sons, or other descendants of these persons. Verse 2. Go not down into Egypt] As Abraham had taken refuge in that country, it is probable that Isaac was preparing to go thither also; and God, foreseeing that he would there meet with trials, &c. which might prove fatal to his peace, or to his piety, warns him not to fulfil his intention. Verse 3. Sojourn in this land] In Gerar, whither he had gone, ver. 1. and where we find he settled, ver. 6. though the land of Canaan in general might be here intended. That there were serious and important reasons why Isaac should not go to Egypt, we may be fully assured, though they be not assigned here; it is probable that even Isaac himself was not informed why he should not go down to Egypt. I have already supposed that God saw trials in his way, which he might not have been able to bear. While a man acknowledges God in all his ways, he will direct all his steps, though he may not choose to give him the reasons of the working of his providence. Abraham might go safely to Egypt-Isaac might not: in firmness and decision of character, there was a wide difference between the two men. Verse 4. I will make thy seed-as the stars of heaven] A promise often repeated to Abraham, and which has been most amply fulfilled both in its literal and spiritual sense. Verse 5. Abraham obeyed my voice] Meimri, my WORD.-See chap. xv. 1. My charge] now Mishmareti, from p shamar, he kept, observed, &c. the ordinances or appointments of God. These were always of two kinds: 1. Such as tended to promote moral improvement, the increase of piety, the improvement of the age, &c. And 2. Such as were typical or representative of the promised seed, and the salvation which was to come by him. For commandments, statutes, &c. the reader is particularly desired to refer to Lev. xvi. 15, &c. where these things are all analyzed and explained in the alphabetical order of the Hebrew words. Verse 7. He said, She is my sister] It is very strange that in the same place, and in similar circumstances, Isaac should have denied his wife, precisely as his father had done before him! It is natural to ask, Did Abraham never mention this circumstance to his son? Probably he did not, as he was justly ashamed of his weakness on the occasion-the only blot in his character: the son, therefore, not being forewarned, was not armed against the temptation. It may not be well, in general, for parents to tell their children of their former failings or vices, as this might lessen their authority or respect; and the children t 24. And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: "fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. m Ch. 21. 31. Heb living. Ch. 21. 25.--p That is, Contention. —q That is, Hatred. That is, Room. Ch. 17. 6. & 23. 3. & 41, 52. Exod. 1. 7.- Ch. 17. 7. & 24. 12. & 23. 13. Exod. 3. 6. Acts 7. 32-u Ch. 15. 1.- Ver. 3. 4. might make a bad use of it in extenuation of their own sins; but there are certain cases which, from the nature of their circumstances, may often occur, where a candid acknowledgment, with suitable advice, may prevent those children from repeating the evil; but this should be done with great delicacy and caution, lest even the advice itself should serve as an incentive to the evil. I had not known lust, says St. Paul, if the law had not said, Thou shalt not covet. On Abraham's case, see the notes on chap. xii. 11, &c. xx. 2. Isaac could not say of Rebekah, as Abraham had done of Sarah, she is my sister: in the case of Abraham this was literally true: it was not so in the case of Isaac, for Rebekah was only his cousin. Besides, though relatives, in the Jewish forms of speaking, are often called brothers and sisters, and the thing may be perfectly proper, when this use of the terms is generally known and allowed, yet nothing of this kind can be pleaded here, in behalf of Isaac; for he intended that the Gerarites should understand him in the proper sense of the term: and consequently have no suspicion that she was his wife. We have already seen that the proper definition of a lie is, any word spoken with the intention to deceive-See chap. xx. 12. Verse 8. Isaac was sporting with Rebekah his wife] Whatever may be the precise meaning of the word, it evidently implies, that there were liberties taken, and freedoms used on the occasion, which were not lawful but between man and wife. Verse 10. Thou shouldest have brought guiltiness upon us] It is likely that Abimelech might have had some knowledge of God's intentions concerning the family of Abraham, and that it must be kept free from all impure and alien mixtures; and that consequently, had he or any of his people taken Rebekah, the divine judgments might have fallen upon the land. Abimelech was a good and holy man: and he appears to have considered adultery as a grievous and destructive crime. Verse 11. He that toucheth] He who injures Isaac, or defiles Rebekah, shall certainly die for it: death was the punishment for adultery among the Canaanites, Philistines, and Hebrews.--See chap xxxviii. 24. Verse 12. Isaac sowed in that land] Being now perfectly free from the fear of evil, he betakes himself to agricul tural and pastoral pursuits, in which he has the especial blessing of God, so that his property becomes greatly increased. A hundred fold on Meah Shearim, literally "A hundredfold of barley:' and so the Septuagint, εκατοστευουσαν κριτην. Perhaps such a crop of this grain was a rare occurrence in Gerar. The words however may be taken, in a general way, as signifying a very great increase: so they are used by our Lord, in the parable of the sower: Matt. xiii. 3, 23. Mark iv. 8, 20. Luke viii. 8, 15. Verse 13. The man waxed great] There is a strange and observable recurrence of the same term in the origi 25 And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well. 26 Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army. 27 And Isaac said unto them, Wherefore come ye to me, seeing dye hate me, and have sent me away from you? a Ch. 12. 7. & 13. 18.-b Paa. 116. 17.- Ch. 21. 22-d Judg. 11. 7. wayyigdal ha-ish ויגדל האיש וילך הלוך וגדל עד כי גיל מאר :nal vaiyelec haloc ve-gadel âd ki gadal meod, And the man was GREAT, and he went, going on, and was GREAT, until that he was exceeding GREAT. How simple is this language, and yet how forcible! Verse 14. He had possession of flocks] He who blessed him in the increase of his fields, blessed him also in the increase of his flocks; and as he had extensive possessions, so he must have many hands to manage such concerns; therefore it is added, he had great store of servants he had many domestics, some born in his house, and others purchased by his money. Verse 15. For all the wells-the Philistines had stopped them] In such countries a good well was a great acquisition; and hence, in predatory wars, it was usual for either party to fill the wells with earth or sand, in order to distress the enemy. The filling up the wells in this case was a most unprincipled transaction; as they had pledged themselves to Abraham, by a solemn oath, not to injure each other in this or any other respect.-See chap. xxi. 25-31. Verse 16. Go from us, for thou art much mightier than we] This is the first instance on record of what was termed among the Greeks ostracism; i. e. the banishment of a person from the state, of whose power, influence, or riches, the people were jealous. There is a remarkable saying of Bacon on this subject, which seems to intimate that he had this very circumstance under his eye: “Public envy is an ostracism that eclipseth men when they grow too great." On this same principle Pharaoh oppressed the Israelites. 28 And they said, 'We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee: 29h That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.. f Heb. Seeing we saw-g Ch. 21. 2, 3,--h Heb. If thou shalt, &c. and Phichol came with a company of their friends." The Septuagint calls him Oxoa o vozygos, Ochozath the paranymph, or friend of the bridegroom, he who conducts the bride to the bridegroom's house. Could we depend on the correctness of this version, we might draw the following curious conclusions from it: 1. That this was the son of that Abimelech, the friend of Abraham. 2. That he had been lately married, and on this journey brings with him his confidential friend, to whom he had lately intrusted the care of his spouse. Verse 27. Seeing ye hate me] He was justified in thinking thus: because, if they did not injure him, they had connived at their servants doing it. us Verse 28. Let there be now an oath between us] Let make a covenant by which we shall be mutually bound; and let it be ratified in the most solemn manner. Verse 30. He made them a feast] Probably on the sacrifice, that was offered on the occasion of making this covenant. This was a common custom. Verse 31. They rose up betimes] Early rising was general among the primitive inhabitants of the world: and this was one cause which contributed greatly to their health and longevity. Verse 33. He called it Shebah] This was probably the same well which was called Beersheba in the time of Abraham, which the Philistines had filled up: and which the servants of Isaac had re-opened. The same name is therefore given to it which it had before, with the addition of the emphatic letter hè, by which its signification became extended, so that now it signified not merely an oath or full, but satisfaction and abundance.-See the use made of this letter in the names of Abraham and Sarah, chap. xvii. 5. Verse 18. In the days of Abraham] Instead of bimey, in the days, Houbigant contends we should read abedey, servants. Isaac digged again the wells The name of the city is Beer-sheba] This name was which the servants of Abraham his father had digged. This given to it a hundred years before this time; but as the well reading is supported by the Samaritan, Septuagint, from which it had this name originally, was closed up by Syriac, and Vulgate, and it is probably the true one. the Philistines, probably the name of the place was abolVerse 19. A well of springing water] "nished with the well: when, therefore Isaac re-opened the beer mayim chayim, A well of living waters. This is well, he restored the ancient name of the place. the oriental phrase for a spring; and this is its meaning both in the Old and New Testaments; Lev. xiv. 5, 50. xv. 30. Num. xix. 17. Cant. iv. 15. see also John iv. 10-14. vii. 38. Rev. xxi. 6. xxii. 1. And by these Scriptures we find that an unfailing spring was an emblem of the graces and influences of the Spirit of God. Verse 21. They digged another well] Never did any man more implicitly follow the divine command-resist not evil-than Isaac: whenever he found that his work was likely to be a subject of strife and contention, he gave place, and rather chose to suffer wrong than to have his own peace of mind disturbed. Thus he overcame evil with good. Verse 24. The Lord appeared unto him] He needed especial encouragement when insulted and outraged by the Philistines; for having returned to the place where his noble father had lately died, the remembrance of his wrongs, and the remembrance of his loss, could not fail to afflict his mind; and God immediately appears, to comfort and support him in his trials, by a renewal of all his promises. Verse 25. Builded an altar there] That he might have a place for God's worship; as well as a place for himself and family to dwell in. And called upon the name of the Lord] And invoked in the name of Jehovah.-See on chaps. xii. 8. xiii. 15. Verse 26. Abimelech went to him] When a man's ways please God, he makes even his enemies to be at peace with him; so Isaac experienced on this occasion. Whether this was the same Abimelech and Phichol mentioned chap. xxi. 22. we cannot tell; it is possible both might have been now alive, provided we suppose them young in the days of Abraham, but it is more likely that Abimelech was a general name of the Gerarite kings, and that Phichol was a name of office. Ahuzzath] The Targum translates this word a company; not considering it as a proper name: "Abimelech Verse 34. He took to wife-the daughter, &c.] It is very likely that the wives taken by Esau were daughters of chiefs among the Hittites; and by this union he sought to increase and strengthen his secular power and influ ence. Verse 35. Which were a grief of mind] Not the marriage, though that was improper, but the persons; they, by their perverse and evil ways brought bitterness, into the hearts of Isaac and Rebekah. The Targum of Jonathan ben Uzziel, and that of Jerusalem, say they were addicted to idol-worship, and rebelled against and would not hearken to the instructions either of Isaac or Rebekah. From Canaanites a different conduct could not be reasonably expected: Esau was far from being spiritual, and his wives were wholly carnal. THE same reflections which were suggested by Abraham's conduct in denying his wife in Egypt and Gerar, will apply to that of Isaac; but the case of Isaac was much less excusable than that of Abraham. The latter told no falsity; he only, through fear, suppressed a part of the truth. 1. A good man has a right to expect God's blessing on his honest industry: Isaac sowed, and received a hundredfold, and he had possessions of flocks, &c. for the Lord blessed him. Worldly men, if they pray at all, ask for temporal things: "What shall we eat, what shall we drink, and wherewithal shall we be clothed?" Most of the truly religious people go into another extreme-they forget the body and ask only for the soul! And yet there are "things requisite and necessary as well for the body as the soul," and things which are only at God's disposal. The body lives for the soul's sake; its life and comfort are in many respects essentially requisite to the salvation of the soul; and therefore the things necessary for its support, should be earnestly asked from the God of all grace, the Father of bounty and providence. Ye have not, because ye ask not-may be said to many poor afflicted religious people; and they are afraid to ask, lest it should CHAPTER XXVII. Re Isaac, grown old and feeble, and apprehen ling the approach of death, desires his son Esau to provide some savoury meat for him, that having eaten of it, he might corvey to him the blessing connected with the right of primogeniture, 1-4 bekah, hearing of it, relates the matter to Jacob, and directs him how to personate his brother, and, by deceiving his father, obtain the blessing, 5-10. Jacob hesitates, 11, 12; but, being counselled and encouraged by his mother, he at last consents to use the means she prescribed, 11. Rebekah disenises Jacob, and sends him to personate his brother, 15-17. Jacob comes to his father, and professes himself to be Esau, 18, 19. Isaac doubts, questions, and examines him closely, but does not discover the deception, 20-24 He ears of the savoury meat, and confers the bleesing upon Jacob, 25-27. In what the blessing consisted. 25, 29. Esan arrives from the field with the meat he had gone to provide, and presents himself before his father, 30, 31. Isaac discovers the frand of Jacob, and is much affected, 32, 33 Essa s greatly distressed on hearing that the blessing had been received by another, 34. Isaac accuses Jacob of deceit, 35. Esau expostulates and prays for a blessing, 36 Isaac describes the blessing which he has already conveyed, 37. Esau weeps, and earnestly implores a blessing, 58. Isaac pronounces a blessing on Esu, and prophesies that his posterity should, in process of time, cease to be trimary to the posterity of Jacob, 39, 40. Esan purposes to kill his brother, 41. Rebekah hears of it, and counsels Jacob to take refuge with her brother Laban, in Padan Aram, 42-45. She professes to be greatly alarmed lest Jacob should take any of the Canaanites to wife, 46. a Ch. 19. 3.-b Ch. 21 31.-c That is, an oath.-d Ch. 21. 31.-e That is, The well of the oath. appear mercenary, or that they sought their portion in this life. They should be better taught. Surely to none of these will God give a stone if they ask bread: he who is so liberal of his heavenly blessings will not withhold earthly ones, which are of infinitely less consequence. Reader, expect God's blessing on thy honest industry; pray for it, and believe that God does not love thee less, who hast taken refuge in the same hope, than he loved Isaac. Plead not only his promises, but plead on the precedents he has set before thee-Lord, thou didst so and so to Abraham, to Isaac, to Jacob, and to others who trusted in thee; bless my field, bless my flocks, prosper my labour; that I may be able to provide things honest in the sight of all men, and have something to dispense to those who are in want. And will not God hear such prayers? Yea, and answer them too, for he does not willingly afflict the children of men, and we may rest assured that there is more affliction and poverty in the world, than either the justice or providence of God requires. There are, however, many who owe their poverty to their want of diligence and economy: they sink down into indolence, and forget that word, Whatsoever thy hand findeth to do, do it with thy might: nor do they consider, that by idleness, a man is clothed with rags. Be diligent in business, and fervent in spirit, and God will withhold from thee no manner of thing that is good. 2. From many examples, we find that the wealth of the primitive inhabitants of the world did not consist in gold, silver, or precious stones, but principally in flocks of useful cattle, and the produce of the field. With precious metals and precious stones they were not unacquainted, and the former were sometimes used in purchases, as we have already seen in the case of Abraham buying a field from the children of Heth. But the blessings which God promises are such as spring from the soil. Isaac sowed in the land, and had possessions of flocks and herds, and great store of servants, ver. 12-14. Commerce, by which nations and individuals so suddenly rise, and as suddenly fall, had not been then invented: every man was obliged to acquire property by honest and persevering labour, or be destitute. Lucky hits, fortunate speculations, and adventurous risks, could then have no place: the field must be tilled, the herds watched and fed, and the proper seasons for ploughing, sowing, reaping, and laying up, be carefully regarded and improved. No man, therefore, could grow rich by accident. Isaac waxed great, and went forward, and grew until he became very great, ver. 13. Speculation was of no use, for it could have no object; and consequently many incitements to knavery, and to idleness, that bane of the physical and moral health of the body and soul of man, could not show themselves. Happy times! when every man wrought with his hands, and God particularly blessed his honest industry. As he had no luxuries, he had no unnatural and factitious wants, few diseases, and a long life. "O! fortunatos nimium sua si bona norint! Oh, thrice happy husbandmen! dil ye but know your own mercies. But has not what is termed commerce, produced the reverse of all this? A few are speculators, and the many are comparatively slaves; and slaves, not to enrich themselves; this is impossible: but to enrich the speculators and adventurers, by whom they are employed. Even the farmers become, at least partially, commercial men; and the soil, the fruitful parent of natural wealth, is comparatively disregarded: the consequence is, that the misery of the many, and the luxury of the few increase; and from both these spring, on the one hand, pride, insolence, contempt of the poor, contempt of God's holy word and B. C. cir. 1779. ND it came to pass, that when A Mir 2225. Isaac was old, and his eyes were Kennicoll. f Ch. 36. 2-g Ch. 27. 46. & 28. 1,8-h Heb. bitterness of spirit.—i Ch. 48. 10. 1 Sam. 3. 2. commandments, with the long catalogue of crimes which proceed from pampered appetites, and unsubdued passions; and on the other, murmuring, repining, discontent, and often insubordination and revolt, the most fell and most destructive of all the evils that can degrade and curse civil society. Hence wars, fightings, and revolutions of states, and public calamities of all kinds. Bad as the world and the times are, men have made them much worse, by their unnatural methods of providing for the support of life. When shall men learn, that even this is but a subordinate pursuit; and that the cultivation of the soul in the knowledge, love, and obedience of God, is essentially necessary, not only to future glory, but to present happiness! NOTES ON CHAPTER XXVII. Verse 1. Isaac was old] It is conjectured, on good grounds, that Isaac was now about one hundred and seventeen years of age, and Jacob about fifty-seven; though the commonly received opinion makes Isaac one hundred and thirty-seven and Jacob seventy-seven: but see the notes on chap. xxxi. 38, &c. And his eyes were dim] This was probably the effect of that affliction, of what kind we know not, under which Isaac now laboured; and from which, as well as from the affliction, he probably recovered, as it is certain he lived forty, if not forty-three years after this time; for he lived till the return of Jacob from Padan Aram.-Chap. xxxv. 27-29. Verse 2. I know not the day of my death] From his present weakness, he had reason to suppose that his death could not be at any great distance, and therefore would leave no act undone, which he believed it his duty to perform. He who lives not in reference to eternity, lives not at all. Verse 3. Thy weapons] The original word > keley, signifies vessels and instruments of any kind; and is probably used here for a hunting-spear, javelines, sword, &c. Quiver] teli, from an talah, to hang or suspend. Had not the Septuagint translated the word gev, and the Vulgate pharetram, a quiver, I should have rather supposed some kind of shield meant; but either can be suspended on the arm or from the shoulder. Some think a sword is meant; and because the original signifies to hang or suspend; hence, they think, is derived our word hanger, so called because it is generally worn in a pendant posture; but the word hanger did not exist in our language previous to the crusades, and we have evidently derived it from the Persian khanjar, a poniard or dagger, the use of which, not only in battles, but in private assassinations, was well known. Verse 4. Savoury meat] Doyon matcâmmim, from yo taam to taste or relish; how dressed, we know not, but its name declares its nature. That I may eat; that my soul may bless thee] The blessing which Isaac was to confer on his son was a species of divine right, and must be communicated with appropriate ceremonies. As eating and drinking were used among the Asiatics on almost all religious occasions, and especially in making and confirming covenants, it is reasonable to suppose that something of this kind was essentially necessary on this occasion; and that Isaac could not convey the right, till he had eaten of the meat provided for the purpose, by him, who was to receive the blessing. As Isaac was now old, and in a feeble and languishing condition, it was necessary that the flesh used on this occasion should be prepared in such a way as to invite the appetite, that a sufficiency of it might be taken to revive and recruit his drooping strength, that he might be the better able to go through the whole of this ceremony. |