Ver. 7l. "And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein." Thus he doubleth the blessing and command, of multiplying and increasing the church in the earth, for that is the delight of God, and of Christ.
Ver. 8, 9. "And God spake unto Noah, and to his sons with him, saying, And I, behold, I establish my covenant with you, and with your seed after you."
God having thus blessed them, and given them laws and judgments to walk by, for the further confirmation of their hope in God, he propoundeth to them the immutability of his mind, by the establishing of his covenant with them; for a covenant is that, which not only concludeth the matter concerned between the persons themselves; but it provideth remedy against after temptations, and fears, and mistrusts, as to the faithful performance of that which is spoken of. As Laban said to Jacob, "Now therefore [said he] come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee" (Gen 31:44). Thus also the apostle insinuates; where making mention of the promise and oath of God, he saith, this promise and oath are both immutable, that "we might have a strong consolation, [or always ground for great rejoicing] who have fled for refuge to lay hold upon the hope set before us" (Heb 6:18).
This covenant therefore, it was for the encouragement of Noah and his sons, that they might walk before God without fear. Yea, it was to maintain their hope in his promise of forgiveness, though they should find their after-performances mixed with infirmities; for so he had told them before, namely, "That he would not again destroy the earth for man's sake, albeit the imagination of man's heart be evil from his youth. I will establish my covenant with you, and with your seed after you."
Ver. 10. "And with every living creature that is with you: of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth." These words respect the whole creation (see chapter 8); for all the things in the world, devils only excepted, have a benefit by this covenant of God. And hence it is, that not man only, but "every thing that hath breath," is commanded to "praise the Lord" (Psa 150:6): But observe it; as for the sin of man, they before were destroyed by the flood; so now by reason of the mercy of God to man, they are spared, and partake of mercy also. This is intimated by these words: "Every creature that is with you; every beast of the earth with you."
Ver. 11. "And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth."
This is the sum of the covenant, as it respecteth the letter, and the type, and the whole creation in general. But yet as to the spirit and gospel of it, the Holy Ghost must needs have a further reach, an intention of more glorious things, as may further be shewed anon.
"And I will establish my covenant with you." For you that are men, and especially the members of the church, have the most peculiar share therein.
"Neither shall all flesh be cut off any more by the waters of a flood." For because of my covenant which I establish with you, I will spare them also, and give them the taste of my mercy and goodness.
"Neither shall there any more be a flood to destroy the earth." This covenant therefore, is not of that nature as the covenant was which was made with Adam, to wit, a covenant of works, as the only conditions of life; for by that was the ground, for man's sin, accursed, accursed, and accursed again. But now the Lord goeth another way, the way of grace, and forgiveness of sins: Wherefore now, not the curse, but the mercy of God, comes in on the back and neck of sin, still sparing and forgiving man, the great transgressor, and the beast, &c. and the earth, for the sake of him.
Ver. 12, 13. "And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations. I do set my bow in the cloud, and it shall be for a token of a covenant between me and all the earth."
So then, the way to find out the covenant, what that is, it is to see if we can find out this token of it; to wit, the BOW, of which the rainbow is but a type. I find then by the scriptures, where this BOW is mystically spoken of, that the Lord Jesus Christ himself is encompassed with the bow. The first is this:
"And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness, as the appearance of a man above upon it. And I saw, as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD" (Eze 1:26-28), the man, the Lord's Christ, &c.
The second scripture is this. "I was in the Spirit: and, behold a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald" (Rev 4:2,3). In these two texts there is mention of the rainbow, that was, not to be the covenant, but the token or sign thereof. Now then the covenant itself must needs be the man that was set in the midst of the bow upon the throne; for so he saith by the prophet, "I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people" (Isa 42:6). The covenant therefore is Jesus Christ the Saviour, whom the bow in the clouds was a sign or a token of. So then the sum of the text is this, That God, for the sake of the Lord Jesus Christ, will not again all the days of the earth, bring an universal judgment upon the creature, as in the days of Noah, and of the old world he did; for Christ by the worth of his blood and righteousness hath pacified the justice of the law for sin. So then the whole universe standeth not upon a bottom of its own, but by the word and power of Christ (Heb 1:2,3). "The earth [said he] and all the inhabitants thereof are dissolved: I bear up the pillars of it" (Psa 75:3).
Quest. But how must Christ be reckoned of God, when he maketh him the poize against all the sin of the world.
The prophet tells us thus: He shall be the covenant of the people, or he shall be accounted the conditions and worth of the world; He shall be the covenant, or works, or righteousness of the people; for, He as the high-priest under the law, is set for the people to Godward; that is, he standeth always in the presence of God, as the complete obedience of the people. So then, so long as the Lord Christ bears up his mediatorship, God in justice will neither destroy the world, nor the things that are therein.
In this covenant therefore, the justice as well as the mercy of God is displayed in its perfection, inasmuch as without the perfection of the mediator Christ, the world could not be saved from judgment.
Ver. 14. "And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud."
By these words the Lord looks back to the flood that before had drowned the earth; for in these clouds there was no bow, no token of Christ, or of the mercy of God. But now, saith God, I will do far otherwise; from henceforth when I bring a cloud, and there be showers of rain on the earth, these clouds shall not be as the other. But "my bow shall be therein."
The cloud then that here is spoken of, must be understood of the judgment of God for sin, like those before, and at the overthrow of the world; only with this difference, they were clouds, judgments without mercy, but these judgments mixed therewith; and often the clouds are thus to be understood. Job when he curseth his day, saith, "Let a cloud dwell upon it" (3:5). So the judgments of God upon Zion, are called the covering of a cloud (Lam 2:1). So in Joel also, to the darkness of clouds, are the judgments of the church compared (2:2); yea, that pillar that went before the children of Israel, it being a judgment to the people of Egypt, goes under this epithet, as a term most fit to express this judgment by, "it was a cloud and darkness to them" (Exo 14:20).
And now to the cloud in hand, the cloud in which is the bow, the cloud of rain, although by the mercy and grace of God it is so great a blessing as it is, yet it sometimes becomes a judgment, it comes for correction, as a rod to afflict the inhabitants of the world withal (Job 37:13). Thus it was in the days of Ezra, and very often both before and since (10:12-14).
"The bow shall be seen in the cloud." This is the mercy of God to the world, and that by which it hath been hitherto preserved; "The bow shall be seen in the cloud." You know I told you of the bow before, that it was a sign or token of the covenant of God with the world, and that the covenant itself was Christ, as given of God unto us, with all his good conditions, merit, and worth. So then, in that, God "set this bow in the cloud," and especially in the clouds that he sends for judgment, he would have the world remember, that there comes no judgment as yet on the world, but it is mixed with, or poized by the mercy of God in Christ.
"The bow shall be seen in the cloud." This may respect God, or the world, that is, the seeing of the bow in the cloud; if it respect God, then it tells us he in judgment will remember mercy; if it respect the world, then it admonisheth us not to despond, or sink in despair under the greatest judgment of God, for the bow, the token of his covenant, is seen in the judgments that he executeth.
When the vision of the ruin of Jerusalem was revealed to the prophet
Ezekiel, he saw that yet Christ sat under the bow (1:28).
When antichrist was to come against the saints of God, the commission came from Christ, as he sat "under the bow" (Rev 4:3). This John did see and relate, of which we should take special notice: for by this token God would have us to know that these clouds, though they come for correction, yet not to destroy the church. My bow shall be seen in the cloud.
Ver. 15. "And I will remember my covenant, which is between me and you, and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh."
"And I will remember my covenant." Much like this is that of the Lord to Israel, when they are under all, or any of those forty judgments mentioned (Lev 26). If they shall confess their iniquity, [saith he,] and the iniquity of their fathers, &c., "Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land" (Lev 26:40-42). His usual way in other sayings is, to begin with Abraham, but here he ends with him; and the reason is, because there, as it were, the great promise of the Messiah to that people began, "Saying, in thy seed shall all nations be blessed."
"And I will remember my covenant which is between me and you." We read not here of any compact or agreement between Noah and God Almighty; wherefore such conditions and compacts could not be the terms between him and us. What then? why that covenant that he calls his, which is his gift to us, "I will give thee for a covenant," this is the covenant which is between God and us: "There is one God, and one mediator between God and man, the man Christ Jesus." This then is the reason why all the waters, why all the judgments of God, and why all the sins that have provoked those judgments, cannot become a flood to destroy all flesh.
Ver. 16. "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth."
"And the bow shall be in the cloud." this is a kind of a repetition; for this he had told us before, saying, "I do set my bow in the cloud," and "the bow shall be seen in the cloud": which repetition is very needful, for it is hard for us to believe that Christ and grace are wrapped up in the judgments of God (1 Peter 1:12). Wherefore it had need be attested twice and thrice. "To write the same things to you," saith Paul, "to me indeed is not grievous, but for you it is safe"(Phil 3:1).
"And I will look upon." A familiar expression, and suited to our capacity, and spoken to prevent a further ground of mistrust; much like to that of God, when he was to send the plague upon Egypt:
"The blood, saith God, [of the Lamb,] shall be to you for a token upon the houses where ye are: and when I see the blood I will pass over you, and the plague shall not be upon you, to destroy you, when I smite the land of Egypt" (Exo 12:13).
"And I will look upon it that I may remember." Not that God is forgetful, "He is ever mindful of his covenant." But such expressions are used to shew and persuade us that the whole heart and delight of God is in it. "That I may remember the everlasting covenant." This word covenant is also the sixth repetition thereof; my covenant, the covenant, a covenant, and the everlasting covenant. O how fain would God beat it into the heads of the world, that he hath for men a covenant of grace.
"The everlasting covenant." Because the parties on both sides are faithful, perfect, and true; the Father being the one, and the Son of his love the other; for this covenant, as I said before, is not a compact and agreement betwixt God and the world, but his Son, as his gift to men, is set for them to Godward (Zech 9:11). So that what conditions there are, they are perfectly found in Christ, by whose blood the covenant is sealed and established, and indeed becomes everlasting, hence it is called "the blood of the everlasting covenant" (Heb 13:20). And again, the New Testament is said to be in this blood. Besides, the promises are all in Christ, I mean the promises of this covenant; in him they are yea, and in him amen, to the glory of God the Father: now they being all in him, and yea and amen no where else, the covenant itself must needs be of pure grace and mercy, and the bow in the cloud, not qualifications in us, [but] the proper token of this covenant.
Ver. 17. "And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth."
Behold a repetition of all things that were essential either to the covenant itself, or to our faith therein, the making of the covenant, the looking on the covenant, and the token of the covenant; how often are they mentioned, that we might be more fully convinced of the unchangeable nature of it. As Joseph said unto Pharaoh, "For that the dream was doubled unto Pharaoh twice, it is because the thing is established by God" (Gen 41:32).
"And God said unto Noah." Where God loveth, he delighteth to apply himself to such, in a more than general way; he singleth out the person, Noah, Abraham, and the like. "I know thee by name," saith he to Moses, and "thou hast found grace in my sight."
"This is the token of the covenant." It still wants beating into people's heads, where they should look for the covenant itself, to wit, the throne which the rainbow compasseth round about; for that is the token of the presence of the Messias, and thither we are to look for salvation from all plagues, and from all the judgments that are due to sin: The Lord for Christ's sake forgave you, this is the token of the covenant.
"Of the covenant which I have established."
This word "I," as also hinted before, doth intimate that this covenant is the covenant of grace and mercy, for a covenant of works cannot be established; that is, settled between God and men, before both parties have either by sureties, or performance ratified and confirmed the same. Indeed it may be so established, as that God will appoint no other; but to be so established, as to give us the fruits thereof, that must be the effects of his being well pleased with the conditions of those concerned in the making thereof. But that is not the world, but the Son of God, and therefore it is called his covenant, and he "as given to us of God," is so reckoned our condition and worth (Zech 9:11).
"Which I have established." To wit, upon better promises than duties purely commanded, or than the obedience of all the angels in heaven. I have established it in the truth and faithfulness, in the merit and worth of the blood of my Son, of whom the rainbow that you see in the cloud is a token.
Ver. 18. "And the sons of Noah, that went forth of the ark, were
Shem, and Ham, and Japheth: and Ham is the father of Canaan."
By these words Moses is returned again to the history of Noah. "And the sons of Noah that went forth of the ark." If these words, "that went forth of the ark," bear the emphasis of this part of the verse, then it may seem that Noah had more children than these; but they were not accounted of; for they being ungodly, as the rest of the world, they perished with them in their ungodliness. These only went in, and came out of the ark with him;[39] to wit,
"Shem, and Ham, and Japheth." The names thus placed are not according to their birth; for Japheth was the elder, Ham the younger, and Shem the middlemost of the two.
Shem therefore takes the place, because of his eminency in godliness (9:24); also, because from him went the line up to Christ (10:2). For which cause also the family of the sons of Judah, though he was but the fourth son of Israel, was reckoned before the family of Reuben, Jacob's first born; or before the rest of the sons of his brethren (1 Chron 2:3). Sometimes persons take their place in genealogy, from the fore-sight of the mightiness of their offspring. Thus was Ephraim placed before Manasseh; for "truly [said Jacob] his younger brother shall be greater than he" (Gen 43:17-20). And he set Ephraim before Manasseh.
Ham is the next in order; not for the sake of his birthright, or because he was much, if anything, now for godliness; but for that he was the next to be eminent in his offspring, for opposing and fighting against the same.
Shem and Ham therefore the two heads, or chief, from whence sprang good and evil men, by way of eminency. "Ham is the father of Canaan," or of the Canaanites, the people of God's curse, whom the sons of Shem who afterwards sprang from Abraham, Isaac, and Jacob, were to cut off from the earth, for their most high abominations.
Japheth comes in, in the first place, as one that at present was least concerned either in the mercy or displeasure of God; being neither, in his offspring, to be devoutly religious, nor yet incorrigibly wicked, though afterwards he was to be persuaded to dwell in the tents of Shem.
Ver. 19. "These are the three sons of Noah; and of them was the whole earth overspread."
Thus though Noah's beginning was small, his latter end did greatly increase.
Ver. 20, 21. "And Noah began to be an husbandman, and he planted a vineyard:—And he drank of the wine, and was drunken; and he was uncovered within his tent."
This is the blot in this good man's scutcheon; and a strange blot it is, that such an one as Noah should be thus overtaken with evil! One would have thought that Moses should now have began with a relation of some eminent virtues, and honourable actions of Noah, since now he was saved from the death that overtook the whole world, and was delivered, both he and his children, to possess the whole earth himself. Indeed, he stepped from the earth to the altar; as Israel of old did sing on the shore of the red Sea: But, as they, he soon forgat; he rendered evil to God for good.[40]
Neither is Noah alone in this matter: Lot also being delivered from that fire from heaven that burnt up Sodom and Gomorrah, falls soon after into lewdness with the children of his body, and begetteth his own two daughters with child (Gen 19:30-36).
Gideon also, after he was delivered out of the hands of his enemies, took that very gold which God had given him, as the spoil of them that hated him, and made himself idols therewith (Judg 8:24-27). What shall I say of David? and of Solomon also, who after he had been twenty years at work for the service of the true God, both in building and preparing for his worship, and in writing of Proverbs by divine inspiration; did, after this, make temples for idols; yea, almost for the gods of all countries? Yea, he did it when he was old, when he should have been preparing for his grave, and for eternity. "It came to pass, when Solomon was old, that his wives turned away his heart after other gods:—For Solomon went after Ashtoreth, the goddess of the Zidonians; and after Milcom, the abomination of the Ammonites.—He did also build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem; and for Molech, the abomination of the children of Ammon. And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods" (1 Kings 11:4-8).
All these sins were sins against mercies; yea, and doubtless against covenants, and the most solemn resolutions to the contrary. For who can imagine, but that when Noah was tossed with the flood, and Lot within the scent and smell of the fire and brimstone that burnt down Sodom, with his sons, and his daughters; and Gideon, when so fiercely engaged with so great an enemy, and delivered by so strange a hand; should in the most solemn manner both promise and vow to God. But behold! now they in truth are delivered and saved, they recompense all with sin. Lord, what is man! "How—abominable and filthy is man, which drinketh iniquity like water" (Job 15:16). Let these things learn us to cease from man, "whose breath is in his nostrils: for wherein is he to be accounted of?" (Isa 2:22). Indeed, it is a vain thing to build our faith upon the most godly man in the world, because he is subject to err; yea, far better than He, was so.
If Noah, and Lot, and Gideon, and David, and Solomon, who wanted not matter from arguments, and that of the strongest kind; as arguments that are drawn from mercy and goodness be, to engage to holiness, and the fear of God; yet after all, did so foully fall, as we see: let us admire grace, that any stand; let the strongest fear, lest he fearfully fall; and let no man but Jesus Christ himself be the absolute platform and pattern of faith and holiness. As the prophet saith, "Let us cease from man." But to return:
"And Noah began to be an husbandman." This trade he took up for want of better employment; or rather, in mine opinion, from some liberty he took to himself, to be remiss in his care and work, as a preacher. For seeing the church was now at rest, and having the world before them, they still retaining outward sobriety, poor Noah, good man, now might think with himself, "I need not now be so diligent, watchful and painful in my ministry as formerly; the church is but small, without opposition, and also well settled in the truth; I may now take to myself a little time to tamper with worldly things." So he makes an essay upon husbandry. "He began to be an husbandman." Ha, Noah! it was better with thee when thou wast better employed! Yea, it was better with thee, when a world of ungodly men set themselves against thee! Yea, when every day thy life was in danger to be destroyed by the giants, against whom thou wast a preacher above a hundred years! For then thou didst walk with God; Then thou wast better than all the world; but now thou art in the relapse!
Hence note, That though the days of affliction, of temptation and distress, are harsh to flesh and blood; yet they are not half so dangerous as are the days of peace and liberty. Wherefore Moses pre-admonished Israel, That when they had received the land of Canaan, and had herds, and silver and gold in abundance, that then their heart be not lifted up to forget the Lord their God. Jesurun kicked when he was fat. O! When provender pricks[41] us, we are apt to be as the horse or mule, that is without understanding (Deu 8:10-15).
"He planted a vineyard: and he drank of the wine, and was drunken." Although in the course of godliness, many men have but a speculative knowledge of things; yet it is not so in the ways of this world and sin, the practical part of these things are lived in by all the world. They are sinners indeed, "He drank of the wine."
"He drank of the wine, and was drunken." The Holy Ghost, when it hath to do with sin, it loveth to give it its own name: drunkenness must be drunkenness, murder must be murder, and adultery must bear its own name. Nay, it is neither the goodness of the man, nor his being in favour with God, that will cause him to lessen or mince his sin. Noah was drunken; Lot lay with his daughters; David killed Uriah; Peter cursed and swore in the garden, and also dissembled at Antioch. But this is not recorded, to the intent that the name of these godly should rot or stink: but to shew, that the best men are nothing without grace; and, "that he that standeth, should not be high minded, but fear." Yea, they are also recorded, for the support of the tempted, who when they are fallen, are oft raised up by considering the infirmities of others. "Whatsoever things were written aforetime were written for our learning, that we through patience, and comfort of the scriptures might have hope" (Rom 15:4).
"And he was uncovered within his tent." That is, he lay like a drunken man, that regarded not who saw his shame. Hence note, how beastly a sin drunkenness is; it bereaveth a man of consideration, and civil behaviour; it makes him as brutish and shameless as a beast; yea, it discovereth his nakedness to all that behold.
"And he was uncovered." That is, lay naked, Behold ye now, that a little of the fruit of the vine, lays gravity, grey hairs, and a man that for hundreds of years was a lover of faith, holiness, goodness, sobriety, and all righteousness; shamelessly, as the object to the eye of the wicked, with his nakedness in his tent.
"He was uncovered within his tent." The best place of retirement he had, but it could not hide him from the eye of the ungodly; it is not therefore thy secret chamber, nor thy lurking in holes, that will hide thee from the eye of the reproacher: nothing can do this but righteousness, goodness, sobriety and faithfulness to God; this will hide thee; these are the garments, which, if they be on thee, will keep thee, that the shame of thy nakedness do not appear (Rev 16:15).
Ver. 22. "And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without."
Ham was the unsanctified one, the father of the children of the curse of God. He saw the nakedness of his father, and he blazed abroad the matter. Hence note, That the wicked and ungodly man, is he that doth watch for the infirmities of the godly: as David says, They watched for my halting. Indeed, they know not else how to justify their own ungodliness; but this, instead of excusing them of their wickedness, doth but justify the word against them; for by this they prove themselves graceless, and men that watch for iniquity. "Let them not say in their hears [said David] Ah! so would we have it" (Psa 35:25). Ammon said, "Aha! against the sanctuary when it was profaned; and against the land of Israel when it was desolate, and against the house of Judah when it went into captivity" (Eze 25:3). The enmity that is in the hearts of ungodly men, will not suffer them to do otherwise; when they see evil befall the saint, they rejoice and skip for joy (Eze 26:2; 36:2).
"He saw the nakedness of his father." Hence note, That saints can rarely slip, but the eyes of the Canaanites will see them. This should make us walk in the world with jealous eyes, with eyes that look round about, not only to what we are and do, but also, how what we do is[42] resented in the world (Gen 13:7). Abraham was good at this, and so was Isaac and Jacob (34:30); for they tendered more the honour and glory of God, than they minded their own concerns.
"He saw the nakedness of his father." Who was the nearest and dearest relation he had in the world; yet neither relation nor kin, nor all the good that his father had done him, could keep his polluted lips from declaring his father's follies, but out they must go; the sin of his own defiled heart must take place of the fifth commandment, and must rather solace itself in rejoicing in his father's iniquity, than in covering his father's nakedness. Wicked men regard not kindred; and no marvel, for they love not godliness. He that loveth not God, loveth not his brother, or father: nay, he "wrongeth his own soul" (Pro 8:36).
"And told his two brethren without." He told them, that is, mockingly, reflecting not only upon Noah but also upon his brethren; to all of whom himself was far inferior, both as to grace and humanity.
Ver. 23. "And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness."
Shem and Japheth did it: This is recorded for the renown of these, as the action of Ham is for his perpetual infamy.
They "took a garment, and went backward, and covered their father, and saw not his nakedness." Love will attempt to do that with difficulty, that it cannot accomplish otherwise. I think it might be from this action, that the wise man gathereth his proverb from. "Hatred stirreth up strifes; but love covereth all sins" (Pro 10:12). Indeed, Ham would fain have made variance between his father and his brethren, by presenting the folly of the one, to the shame and provocation of the other. But Shem, and his brother Japheth, they took the course to prevent it; they covered their father's nakedness.
Ver. 24. "And Noah awoke from his wine, and knew what his younger son had done unto him."
By these words more is implied than expressed; for this awaking of Noah, not only informeth us of natural awaking from sleep, but of his spiritual awaking from his sin. He awoke from his wine. As "Ely said to Hannah, How long wilt thou be drunken? Put away thy wine from thee" (1 Sam 1:14). By which words he exhorteth to repentance. It is said of Nabal, That his wine went from him, as many men's sins forsake them, because they are decayed, and want strength and opportunity to perform them. Now this may be done, where the heart remaineth yet unsanctified: but Noah awoke from his wine, put it away, or, repented him of the evil of his doing. "A just man falleth seven times, and riseth up again: but the wicked shall fall into mischief" (Pro 24:16). Wherefore they have cause to say to all the Hams in the world, "Rejoice not against me, O mine enemy: when I fall, I shall arise" (Micah 7:8); but your fall, is a fall into mischief.
"He knew what his younger son had done unto him." Whether this was by revelation from heaven, or through the information of Japheth and Shem, I determine not; but so it was, that the good man had understanding thereof: which might be requisite upon a double account; not only that he might now be ashamed thereof; but take notice, that he had caused the enemies of God to reproach; for this sinks deep into a good man's heart, and afflicteth him so much the more.
Ver. 25. "And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren."
By these words one would think that Canaan, the grand-child of Noah, was the first that discovered his nakedness; but of this I am uncertain: I rather think that Noah, in a spirit of prophecy, determined the destruction of Ham's posterity, from the prodigiousness of his wicked action, and of his name, which signifieth indignation, or heat; for names of old were ofttimes given according to the nature and destiny of the persons concerned. "Is not he rightly called Jacob?" (Gen 27:36). And again, "As his name is, so is he" (1 Sam 25:25). Besides, by this act did Ham declare himself void of the grace of God; for he that rejoiceth in iniquity, or that maketh a mock, as being secretly pleased with or at the infirmities of the godly, he is declared already, by the Spirit of God, to be nothing (1 Cor 13).
"A servant of servants shall he be unto his brethren." This was accomplished when Israel took the land of Canaan, and made the offspring of this same Ham, even so many as escaped the edge of the sword, to be captives and bondsmen, and tributers unto them.
Hence note, that the censures of good men are dreadful, and not lightly to be passed over, whether they prophesy of evil or good; because they speak in judgment, and according to the tenor of the word of God.
Ver. 26. "And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant."
Shem seems by this to be the first in that action of love to his father: and that Japheth did help through his persuasion; for Shem is blessed in a special manner, and Canaan is made his servant.
Hence note, That forwardness in things that are good, is a blessed sign that the Lord is our God: Blessed be the Lord God of Shem. It is said of Hananiah, That "he was a faithful man, and feared God above many" (Neh 7:2). Now such men are provocations to good, as I doubt not but Shem's was to Japheth: As Paul saith of some, "Your zeal hath provoked very many" (2 Cor 9:2).
Ver. 27. "God shall enlarge Japheth, and he shall dwell in the tents of Shem."
In the margin, it is "God shall persuade": And it looks like a confirmation of what I said before, and is a prophecy of that requital of love that God should one day give his posterity, for his kindness to Noah his father. As if Noah had said, "Well, Japheth, thou wast soon persuaded by Shem to shew kindness to me thy father, and the Lord shall hereafter persuade thy posterity to trust in the God of Shem."
"God shall enlarge." This may respect liberty of soul, or how great the church of the Gentiles should be; for Japheth was the father of the Gentiles (Gen 10:5).
If it respect the fist, then it shows that sin is as fetters and chains that holds souls in captivity and thraldom. And hence, when Christ doth come in the gospel, it is "to preach deliverance to the captives,—and to set at liberty them that are bruised" (Luke 4:18).
"God shall persuade." That is, God shall enlarge him by persuasion; for the gospel knows no other compulsion, but to force by argumentation. Them therefore that God brings into the tents, or churches of Christ, they by the gospel are enlarged form the bondage and thraldom of the devil, and persuaded also to embrace his grace to salvation.
Ver. 28. "And Noah lived after the flood three hundred and fifty years."
He lived therefore to see Abraham fifty and eight years old: He lived also to see the foundation of Babel laid; nay, the top stone thereof: and also the confusion of tongues. He lived to see of the fruit of his loins, mighty kings and princes. But in all this time he lived not to do one work that the Holy Ghost thought worthy to record for the savour of his name, or the edification and benefit of his church, save only, That he died at nine hundred and fifty years; so great a breach did this drunkenness make upon his spirit.
Ver. 29. "So all the days of Noah were nine hundred and fifty years: and he died."
CHAPTER X.
Ver. 1. "Now these are the generations of the sons of Noah, Shem,
Ham, and Japheth: and unto them were sons born after the flood."
Having thus passed over the flood, with what Noah and his sons did after; we now come to the second plantation of the world, to wit, by the three sons of Noah; for by these three was the world replenished after the flood. Shem was the father of the Jews; Ham the father of the Canaanites; and Japheth, the father of the Gentiles. So then, of Shem came the then present visible church; of Ham the opposers and enemies of it; but of Japheth came those that should be received into the church afterwards; as also abundance of the haters of the Lord.
Ver. 2. "The sons of Japheth; Gomer, and Magog, and Madai, and
Javan, and Tubal, and Meshech, and Tiras."
Gomer, a consumer; Magog, covering, or melting; Madai, measuring, or judging; Javan, making sad; Tubal, born, brought, or worldly; Meshech, prolonging; Tiras, a destroyer; these are the English of their names.
Gomer, and Magog, and Meshech, and Tubal, are the great persecutors of the church in the latter days (Eze 38:2). They shall be persecuted then by consumers, melters, and men of this world (Rev 20:8). Madai, and Javan, (as some say,) were the fathers of the Medes and Greeks. These therefore did sometimes help, and not always hinder the church.
Ver. 3, 4. "And the sons of Gomer; Askenaz, and Riphath, and Togarmah.
And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim."
Riphath, medicine, or release; Elishah, the Lamb of God; Dodanim, beloved. Either these names were given them by way of prophecy; implying, that of their seed should arise many Gentile churches; or to show us, that when men, as their fathers, have left or lost the power of godliness, yet something of the notion they may yet retain (Isa 60:9).
Ver. 5. "By these were the isles of the Gentiles divided in their lands, every one after his tongue, after their families, in their nations."
But this must be understood to be after the building of, and confusion at Babel; for before they had all but one tongue; and besides, they kept all together (11:1,2).
Ver. 6. "And the sons of Ham; Cush, and Mizraim, and Phut, and
Canaan."
Cush, black. Of Ham and Mizraim came the Ethiopians, or blackamoor
(Psa 105:23): The land of Ham was the country about Egypt; wherefore
Israel was first afflicted by them.
Ver. 7. "And the sons of Cush; Seba and Havilah, and Sabtah, and
Raamah, and Sabtechah: and the sons of Raamah; Sheba and Dedan."
Seba and Sheba, sometimes look well upon the church; but when they did not, God gave them for her ransom (Psa 72:10; Isa 43:3).
Ver. 8. "And Cush begat Nimrod: [or the rebellious one;] he began to be a mighty one in the earth."
The begetting of Nimrod, is accounted a thing that is over and above, and is laid by the Holy Ghost as a blot upon Cush for ever; for when men would vilify, they used to say, Thou art the son of the rebellious, the son of a murderer. So again, He that begetteth Solomon's fool, (or, wicked one) he begetteth him to his own shame (Prov 17:21).
"Cush begat Nimrod." So then, the curse came betimes upon the sons of Ham; for he was the father of Cush. For the curse, as it were, begins in rebellion, and a rebellious one was Nimrod, both by name and nature.
"He began to be a mighty one in the earth." I am apt to think he was the first that in this new world sought after absolute monarchy.
"He began to be a mighty one in the earth," (or, among the children of men). I suppose him to be a giant; not only in person, but in disposition; and so, through the pride of his countenance, did scorn that others, or any, should be his equal; nay, could not be content, till all made obeisance to him. He therefore would needs be the author and master of what religion he pleased; and would also subject the rest of his brethren thereto, by what ways his lusts thought best. Wherefore here began a fresh persecution. THAT sin therefore which the other world was drowned for was again revived by this cursed man, even to lord it over the sons of God, and to enforce idolatry and superstition upon them; and hence he is called "the mighty hunter."
Ver. 9. "He was a mighty hunter before the LORD: wherefore it is said, even as Nimrod the mighty hunter before the LORD."
He was a mighty hunter. That is, a persecutor: Wherefore Saul's persecuting of David is compared to hunting (1 Sam 26:20): and so is the persecution of others (Lam 4:18). They hunt every man his brother with a net (Micah 7:2): and it may well be compared thereto; of the dog or lion that hunteth, is void of bowels and pity; and if they can but satisfy their doggish and lionish nature, they care neither for innocence, nor goodness, nor life of that they pursue (1 Sam 24:11). The life, the blood, the extirpation of the contrary party, is the end of their course of hunting (Eze 13:18,22).[43]
"He was a mighty hunter." As it is said of Jabin, "He mightily oppressed Israel twenty years"; that is, he did it exceedingly; he went beyond others; he was more cruel and barbarous; he was a mighty hunter. Wherefore the children of blessed Shem, by this monster, had sore affliction (Judg 4:2,3). Noah therefore lived to see Nimrod, the mighty one, make havock of the children of his bowels, to his no little grief and compunction of spirit.
"He was a mighty hunter before the LORD"; or, in the presence of the Lord; or, in defiance to him. This shows, That the hand of God was stretched forth against his work; as also it was against Jeroboam's, by that man of God that from Judah went down to prophesy against him; but he abode obdurate and hard; he regarded not the Lord, nor the operation of his hands (1 Kings 13:1-3). As he also saith in another place of the cursed brood of Antichrist, "When they fall upon the sword, they shall not be wounded" (Joel 2:8). Let them do things never so much against the plain text, they feel not the wounds of conscience; but this is a sore judgment, and that under which this hunter was; and therefore the presence and hand of God would not break him off, nor hinder his hunting of souls. But even before the face of the keeper of the godly, would Nimrod, the rebel, hunt for their precious life to destroy it.
Wherefore it is said, even as Nimrod, the mighty hunter, before the Lord. These words, as it seems, was the proverb that went of him among the godly in after generations; for he had so left his marks in the sides of the church, that she could not quickly forget him. Wherefore, when at any time there arose another that showed cruelty to the ways of God, he was presently compared to Nimrod, that "hunted before the Lord." Nimrod therefore was rebellious to a proverb: And as it is said of Ahab, so might it be said of him, "There was none like" Nimrod, "which did sell himself to work wickedness in the sight of, [or, before] the LORD" (1 Kings 21:25).[44]
Ver. 10. "And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar."
By these words, as I suppose, are those in the chapter that followeth expounded: Where it says, "Let us build us a city, and a tower"; for this work was chiefly the invention of Nimrod, who, with his wicked council, contrived this work; and as one that had made himself head of the people, he enjoined them to set to the work.
"And the beginning of his kingdom was Babel." Babel therefore was the first great seat of oppressors after the flood; whose situation was in the land of Shinar, in that land which is now called Babylon. By this we may also gather, by whom our mystical Babel was builded; to wit, by those that rebelled (as Nimrod) from the simplicity of the gospel of Christ; for the builders, especially the chief, have a semblance one of another. It was even such as came of the seed of the godly, as these did of blessed Noah; who, in time, apostatizing from the word, and desiring mastership over their brethren; they, as lords, fomented their own conceptions, and then enjoined the people to build. As Rehoboam forsook the counsel of the ancients, that stood before his father Solomon; so these have forsaken the counsel of the old men, the apostles that stood before Jesus Christ; and hearkening to the counsel of a younger sort of wanters of their grace and wisdom, they imagine and build a Babel.[45]
Ver. 11, 12. "Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, and Resen, between Nineveh, and Calah: The same is a great city."
Nimrod having began to exalt himself; others, that were big with desires of ostentation, did soon follow his example, making themselves captains and heads of the people, and built them strong holds for the supportation of their glory. But they did it, as I said, by Nimrod's example; wherefore it is said they went "out of that land." Just thus it was at the beginning of mystical Babel: First the tyranny began at Babel itself, where the usurper was seen to sit in his glory, before whose face the world did tremble. Now other inferior persons, inferior, I say, in power, but not in pride, having desire to be lords, as Nimrod himself, they will also go build them cities; by which means Nimrod's invention could not be kept at Rome, but hath spread itself in many and mighty kingdoms.[46]
"Out of that land went forth Asshur, and builded Nineveh," &c. Asshur seems to be the second son of Shem (v 22). A fit resemblance of those persons that have come from mystical Babel, to build their Ninevehs, and Rehoboths, and Calnehs, in all lands. Still they have pretended religion. That they had their orders from the apostolical see. That they were the true sons of Shem, or disciples of Christ. But the seeing Christian should remember, that some of the children of Shem were in Babel with rebellious Nimrod. That instead of learning humility of their father, through the pride and rebellion of their own vain-glorious fancies, they learned wickedness and rebellion of cursed and prodigious Nimrod.
Hence note, that what cities, that is, churches soever have been builded by persons that have come from Romish Babel, those builders and cities are to be suspected for such as had their founder and foundation from Babel itself. Wherefore let Israel say, "Asshur shall not save us" (Hosea 14:3), for he shall not save himself (Num 24:24); but as the star of Jacob ariseth, he shall fade and perish for ever. So perish all the builders and building that hath had its pattern from mystical Babel, unless a miracle of grace prevents.
It was Asshur that carried away the ten tribes (Ezra 4:2); it is Asshur that joineth with the enemies of the church (Psa 83:8); it is Asshur that with others upholds the great mart of the nations (Eze 27:23). Wherefore Asshur and all his company, must at last go down into their pit (Eze 32:22).
So then, let Augustine the monk, come from Rome into England, and let him build his Nineveh here; let others go also into other countries, and build their Resens and Calahs there; these are all but brats of Babel, and their end shall be, That they perish for ever. John saw it, and the cities, that is, the churches of the nations, or the national churches, fell; and great Babylon, their inventor and founder, "came into remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath" (Rev 16:19).
Ver. 13, 14. "And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Casluhim, [out of whom came Philistim,] and Caphtorim."
Ludim, as I suppose, may be the same with Lubim that came up with the Egyptians and Ethiopians against Israel (2 Chron 12:3; 16:8), of whose cruelty Nahum complains; where he saith, They also helped Nineveh against the children of God (3:9). The rest of them were of the same disposition, especially the Philistine that came of Casluhim; for they, both in Saul and David's days, were implacable against the church and people of God; they were a giantish people, and trusted in their strength, and seldom overcome but when Israel went against them in the name of the Lord their God.
Ver. 15-18. "And Canaan begat Sidon his first born, and Heth, and the Jebusite, and the Amorite, and the Girgasite, and the Hivite, and the Arkite, and the Sinite, and the Arvadite, and the Zemarite, and the Hamathite: And afterward were the families of the Canaanites spread abroad."
These are the children of Canaan, the son of Ham, the accursed of the Lord. These did chiefly possess the land of Canaan before Israel went out of Egypt: they were a mighty giantish people, yet Israel must fight with them, notwithstanding they were, in comparison to these, but as the grasshopper.
Ver. 19. "And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha."
They bordered therefore upon the Philistines on the one side (Gen 26:15,18,19); for Gerar and Gaza belonged to them, and they touched upon Sodom and Gomorrah, &c. on the other (Judg 16:1,21). They were placed therefore, by the judgment of God, between these two wicked and sinful people, that they might, as a punishment for their former sins, be infected with the sight and infection of their ungodly and monstrous abominations. They that "turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity" (Psa 125:5).
Ver. 20. "These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations."
Ham had a mighty offspring; but the judgment of God was, That they should be wicked men, idolaters, persecutors, sinners with a high hand; such as God was resolved to number to the sword, both in this world, and that to come; I mean, for the generality of them.
Ver. 21. "Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born."
The manner of style which the Holy Ghost here useth in his preamble to the genealogy of Shem, is worthy to be taken notice of; as that he is called, "the father of all the children of Eber," and "the brother of Japheth."
By his being called, "the father of all the children of Eber," we may suppose, that from Eber to Abraham, (by whom the reckoning of the genealogy was cut off from Eber, and entailed to the name of Abraham,) all the children of Eber were, as it were, the disciples of Shem, for he lived awhile after Abraham. His doctrine therefore they might profess, though possibly with some mixture of those inventions that came in among men afterwards; which I think were at the greatest about Abraham's time. Besides, he shews by this, that the other children of Shem, as Elam, Asshur, Lud and Aram, with Uz, Hul, Gether and Mash, went away with Nimrod, and the rest of that company, into idolatry, tyranny and other profaneness; so that only the line from Shem to Eber, and from thence to Abraham, &c. were the visible church in those days.
"The brother of Japheth." So he was of Ham, but because Ham was cut off for his wickedness to his father, therefore both Shem and Japheth did hold him in abomination, and would not own that relation that before was between them, especially in things pertaining to the kingdom of God, and of Christ: Wherefore the Holy Ghost also, in reckoning up the kindred of Shem, excludeth Ham the younger brother, and stops after he had mentioned Japheth: "The brother of Japheth the elder."
"Unto him were children born," unto Shem also. Unto him were children born: The Holy Ghost doth secretly here, as he did before in the generation of Seth, insinuate a wonder. For considering the godliness of Shem, and the ungodliness of Ham, and the multitude of his tyrannical brood, it is a wonder that there should such a thing as the offspring of Shem be found upon the face of the earth. For I am apt to think that Shem, with his posterity, did testify against the actions of Nimrod; as also against the children of Ham, in their wickedness and rebellion against the way of God; as may be hinted after. Wherefore he, with his seed, were in jeopardy, among that tumultuous generation. Yet God preserved him and his seed upon the face of the earth. For let the number and wickedness of men be never so great in the world, there must be also a church, by whose actions the ways of the wicked must be condemned.
Ver. 22. "The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram."
These children were born unto Shem: The book of Chronicles mentions four more, as Uz, and Hul, and Gether, Meshech, or Mash; but these were the natural sons of Aram, Shem being only their father's father.
Elam and Asshur, as also Lud and Aram, notwithstanding they were the sons of Shem, struck off, as I think, with Nimrod, and left their father, for the glory of Babel; yea, they had a province there in the days of Daniel (8:2). Wherefore great judgments are threatened against Elam; as, That Elam shall drink the cup of God's fury: That their bow shall be broken: That God would bring upon him the four winds (Jer 49:36). And, That there should be no nation whither the captives of Elam should not come: Yet God would save them in the latter days (v 39).
As for Lud although through the wickedness of his heart he forsook his father Shem, and so the true religion; yet a promise is made of his conversion, when God calls home the children of Japheth, and persuadeth them to dwell in the tents of Shem. "I will set a sign among them [saith God,] and I will send those that escape of them, unto the nations to Tarshish, Pul and Lud,—to Tubal and Javan, to the isles afar off, that have not heard my fame" (Isa 66:19). Yea, thus it shall be, although they were once the soldiers of the adversaries of the church, and bare the shield and helmet against her (Eze 27:10). Of Asshur I have spoken before. Aram became also an heathen, and dwelt among the mountains of the east: Out of him came Balaam the soothsayer that Balak sent for, to curse the children of Israel (Num 23:7).
In Arphaxad, though he was not the eldest, remained the line that went from Abraham to David; and from him to Jesus Christ (Luke 3:36).
Ver. 23. "And the children of Aram; Uz, and Hul, and Gether, and
Mash."
Uz went also off from Shem, but yet good men came from his loins; for Job himself was of that land (Job 1:1). Yet the wrath of God was threatened to go forth against them, because they had a hand in the persecution of the children of Israel, &c. (Jer 25:20; Lam 4:21).
Ver. 24, 25. "And Arphaxad begat Salah; and Salah begat Eber. And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother's name was Joktan."
This Eber was a very godly man, the next after Shem that vigorously stood up to maintain religion. Two things are entailed upon him to his everlasting honour: First, The children of God, even Abraham himself, was not ashamed to own himself one of this man's disciples, or followers; and hence he is called Abraham the Hebrew, or Ebrew (Gen 14:13). Joseph also will have it go there: I was stolen (said he) out of the land of the Hebrews (Gen 40:15). Nay, the Lord God himself, to show how he honoured this man's faith and life, doth style himself the God of his fathers, to wit, the God of the Hebrews, the Lord God of the Hebrews (Exo 3:18; 7:16; 9:1,13). Secondly, This was the man that kept that language with which Adam was created, and that in which God spake to the fathers of old, from being corrupted and confounded by the confusion of Babel; and therefore it is for ever called his, the Hebrew tongue (John 5:2; 19:13,20), the tongue in which Christ spake from heaven to and by Saul (Acts 21:40; 22:2; 26:14). This man therefore, was a stiff opposer of Nimrod; neither had he a hand in the building of Babel; for all that had, had their language confounded by that strange judgment of God.
"And unto Eber were born two sons: the name of the one was Peleg, [or Division,] for in his days was the earth divided; and his brother's name was Joktan." This division, in mine opinion, was not only that division that was made by the confusion of tongues, but a division also that was made among men by the blessed doctrine of God, which most eminently rested in the bosom of Shem and Eber, neither of which had their hands in the monstrous work.[47] Wherefore, as Eber by abstaining kept entire the holy language; so Shem, to shew that he was clear from this sin also, is by the Holy Ghost called, "The father of all the children of Eber." Implying, that Eber and Shem did mightily labour to preserve a seed from the tyranny and pollution of Nimrod and Babel; and by that means made a division in the earth; unto whom because the rebels would not adhere, therefore did God the Lord smite them with confusion of tongues, and scatter them abroad upon the face of all the earth.
Ver. 26. "And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah."
Here again he hath left the holy line, which is from Eber to Abraham, and makes a stop upon Joktan's genealogy, and so comes down to the building of Babel.
Ver. 27-30. "These therefore begat Joktan": He also begat "Hadoram, and Uzal, and Diklah, and Obal, and Abimael, and Sheba; and Ophir, and Havilah, and Johab: All these were the sons of Joktan.—And their dwelling was from Mesha, as thou goes, unto Sephar a mount of the east."
Ver. 31. "These are the sons of Shem, after their families, after their tongues, in their lands, after their nations."
Moses, as I said, by this relation, respecteth, and handleth chiefly those, or them persons, who were at first the planters of the world after the flood; leaving the church, or a relation of that, and its seed, to be discoursed after the building of Babel, unto the tenth verse of the next chapter. Hence methinks one might gather, that these above mentioned, whose genealogies are handled at large, as the families of Japheth, of Ham, and Joktan are, were both, in their persons and offsprings engaged (some few only excepted, who might adhere to Noah, Shem, and Eber) in that foul work, the building of Babel. Now that which inclineth me thus to think, it is because immediately after their thus being reckoned by Moses, even before he taketh up the genealogy of Shem, he bringeth in the building thereof; the which he not only mentioneth, but also enlargeth upon; yea, and also telleth of the cause of the stopping of that work, before he returneth to the church, and the line that went from Shem to Abraham.
Ver. 32. "These are the families of the sons of Noah after their generations, in their nations: and by these were the nations divided in the earth after the flood."
CHAPTER XI.
Ver. 1. "And the whole earth was of one language, and of one speech."
Moses having thus briefly passed through the genealogies of Japheth, Ham, and Joktan; in the next place he cometh to shew us their works which they had by this time engaged to do; and that was, to build a Babel, whose tower might reach to heaven. Now, in order to this their work, or rather to his relation thereof, he maketh a short fore-speech, which consisteth of two branches. The first is, That now they had all one language or lip.[48] The other was, That they yet had kept themselves together, either resting or walking, as an army compact. An excellent resemblance of the state of the church, before she imagined to build her a Babel. For till then, however one might outstrip another in knowledge and love; yet so far as they obtained, their language or lip was but one. Having but one heart, and one soul, they with one mouth did glorify God, even the Father.
"And the whole earth was of one language." By these words therefore, we may conceive the reason why so great a judgment as that great wickedness, Babel, should be contrived, and endeavoured to be accomplished. The multitude was one. Not but that it is a blessed thing for the church to be one: as Christ saith, "My beloved is but one" (John 17:11). But here was an oneness, not only in the church, but in her mixing with the world. The whole earth, among which, as I suppose, is included Noah, Shem, and others; who being overtopt by Nimrod, the mighty hunter, might company with him until he began to build Babel. Therefore it is said in the next verse, that they companied together from the east, to the land of Shinar.
Hence note, That the first and primitive churches were safe and secure, so long as they kept entire by themselves; but when once they admitted of a mixture, great Babel, as a judgment of God, was admitted to come into their mind.
Ver. 2. "And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there."
By these words, we gather, that the first rest of Noah, and so the inhabiting of his posterity, was still eastward from Babylon, towards the sun rising.
But to gospelise: They journeyed from the east: and so consequently they turned their backs upon the rising of the sun. So did also the primitive church, in the day when she began to decline from her first and purest state. Indeed, so long as she kept close to the doctrine and discipline of the gospel, according to the word and commandment of the Lord Jesus, then she kept her face still towards the sun rising: According to the type in Ezekiel, who saith of the second and mystical temple, Her fore front, or face, did stand towards the east (47:1). Also he saith, when he saw the glory of God, how it came unto this temple, it came from the way of the east (43:2). Their journeying therefore from the east, was, their turning their backs upon the sun. And to us, in gospel times, it holdeth forth such a mystery as this: That their journey was thus recorded, to show they were now apostatized; for assuredly they had turned their back upon the glorious Sun of Righteousness, as upon that which shineth in the firmament of heaven.
"They found a plain in the land of Shinar." Shinar is the land of Babylon (Dan 1:2; Zech 5:11), as those scriptures in the margin declare.
"They found a plain." Or, place of fatness and plenty, as usually the plains are; and are, upon that account, great content to our flesh: This made Lot separate from Abraham, and choose to dwell with the sinners of Sodom; why, the country was a plain, and therefore fat and plentiful, even like the garden of the Lord, and the land of Egypt. Here therefore they made a stop; here they dwelt and continued together. A right resemblance of the degenerators' course in the days of general apostacy from the true apostolical doctrine, to the church of our Romish Babel. So long as the church endured hardship, and affliction, she was greatly preserved from revolts and backslidings; but after she had turned her face from the sun, and had found the plain of Shinar; that is, the fleshly contents that the pleasures, and profits, and honours of this world afford; she forgetting the word and order of God, was content, with Lot, to pitch towards Sodom; or, with the travellers in the text, to dwell in the land of Babel.
Ver. 3. "And they said one to another, Go to, let us make brick, and burn them thoroughly [and burn them to a burning]. And they had brick for stone, and slime had they for mortar."
Now they being filled with ease and plenty, they begin to lift up the horn, and to consult one with another what they were best to do: Whereupon, after some time of debate, they came to this conclusion, That they would go build a Babel.
"And they said one to another, Go to." This manner of phrase is often used in scripture; and is some times, as also here, used to show, That the thing intended, must come to pass, what opinion or contradiction to the contrary soever there be. It argueth that a judgment is made in the case, and proceedings shall be accordingly. Thus it is also to be taken in Judges 7:3; Ecclesiastes 2:1; Isaiah 5:5; James 5:1, &c. Wherefore it shows, that these men had cast off the fear of God, and, like Israel in the days of the prophet Jeremiah, they resolved to follow their own imagination, let God or his judgments speak never so loud to the contrary. And so indeed he says of them at verse the sixth: "And this they begin to do: [saith God] and now nothing will be restrained from them."
This is all Mr. Bunyan hath writ of this EXPOSITION, as we perceive by the blank paper following the manuscript.[49]
FOOTNOTES:
[1]Although no mortal mind can by searching find out the Almighty to perfection, yet Bunyan's views of the Divine Being is an approach to perfection. It is worthy the pen of the most profound Christian philosopher.—Ed.
[2]The more extensive our inquiries are into the wonders of creation, the more deeply will our souls be humbled. The answer to the inquiry, "What is man?" can then, and only then, be made in the language of Isaiah, "Nothing—vanity—a drop of a bucket—the small dust of the balance," 40:15.—Ed.
[3]How sad, but true, is this type of many governments, especially of the olden times; the strong devour the weak—strong in person or by subtilty, or by combination. Should this earth ever be blessed with a Christian government, the governors will exclusively seek the welfare and happiness of the governed.—Ed.
[4]This is one of those beautiful discoveries which modern geology fully confirms. The earth is created, matured, prepared and fitted for him, before man is created. That modern popular work, "The Vestiges of Creation," elucidates the same fact from the phenomena of nature: but the philosopher who wrote that curious book little thought that these sublime truths were published more than a century and a half ago, by an unlettered mechanic, whose sole source of knowledge was his being deeply learned in the holy oracles. They discover in a few words that which defies centuries of philosophic researches of the most learned men. A wondrous book is God's Book!—Ed.
[5]In what pointed language are these solemn warnings put. Reader, in the sight of god, let the heart-searching inquiry of the apostle's be yours; Lord, is it I?
[6]Bunyan beautifully illustrates this view of divine truth in his controversy with Edward Fowler, Bishop of Gloucester. See "The Defence of the Doctrine of Justification by Faith in Jesus Christ."—Ed.
[7]Christian, you are specially cautioned to "beware of the flatterer." The Pilgrim's Christian and Hopeful forgot the caution, and "a man black of flesh but covered with a very light robe, caught them in his net, and they were chastised sore."—Ed.
[8]Much allowance must be made for the state of female education in Bunyan's days. Every effort was made to keep women in subordination—a mere drudging, stocking mending help meet for man. Now we feel that the more highly she is cultivated, the more valuable help she becomes, and that in intellect she is on a perfect equality with man.—Ed.
[9] "And sensed." Not now used as a verb. The meaning is, that Eve, instead of instantly rejecting the temptation, because contrary to God's command, she reasoned upon it, and sought counsel of her carnal senses.—Ed.
[10]This passage would have done honour to Bishop Taylor, or any one of our best English writers. How blessed are we, if our eyes have been thus painfully opened to see and feel the awful state into which sin plunges us.—Ed.
[11]How solemn are these awful facts, and how impressively does Bunyan fix them on our hears. As Adam and Eve attempted to hide their guilt and themselves by fig-leaves and bushes, so does man now endeavour to screen his guilt from the omniscient eye of God by refuges of lies, which, like the miserable fig-leaf apron, will be burnt up by the presence of God. Oh, sinner! seek shelter in the robe of the Redeemer's righteousness; the presence of your God will add to its lustre, and make it shine brighter and brighter.—Ed.
[12]The remaining words of this alarming verse are very striking, "Though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them." Oh, sinner! whither can you flee from the punishment of sin, but to the Saviour's bosom? Leave your sins and fly to him; that almighty eternal refuge is open night and day.—Ed.
[13]How art thou fallen, oh Adam! thus to lay the blame of thy sin upon God,—"the woman whom thou gavest me," she tempted me. Well does Bunyan term these defences—pitiful fumbling speeches, faulteringly made. How would the glorified spirits of Adam and Aaron embrace him, when he entered heaven, for such honest dealing.—Ed.
[14]A decided Christian cannot obey human laws affecting divine worship. All such are of Antichrist; "Ye cannot obey God and mammon." God requires an undivided allegiance.—Ed.
[15]Genevan or Puritan version.
[16]Many are the anxieties, sorrows, and pains, that females undergo, from which man is comparatively exempt. How tenderly then ought they to be cherished.—Ed.
[17]Most married men find this to be an exceedingly difficult duty. There are few Eves but whose dominant passion is to rule a husband. Perhaps the only way to govern a wife is to lead her to think that she rules, while in fact she is ruled. One of the late Abraham Booth's maxims to young ministers, was, If you would rule in your church, so act as to allow them to think that they rule you.—Ed.
[18] "By themselves." This does not mean without human company, but "without divine aid," without the sanction and presence of God.—Ed.
[19]There is no error more universal, nor more fatal, than that which Bunyan here, as well as in other of his treatises, so admirably elucidates and explodes. No sooner does a poor sinner feel the necessity of flying from the wrath to come, than Satan suggests that some good works must be pleaded, instead of casting the soul, burthened with sin, upon the compassion of the Lord, and pleading for unconditional mercy. Good works must flow from, but cannot be any cause of grace.—Ed.
[20]Adversaries to Christ and his church, although professing to be Christians; worshipping according to "the traditions of men," and putting the saints into wretched prisons, and to a frightful death. An awful state of self-delusion; how Cain-like!—Ed.
[21]If it be asked, Why take your unregenerate children, and invite the ungodly, to the place of worship? Our answer is, THERE the Lord is pleased to meet with sinners—convince, convert, and purify them—giving them a good hope that their persons and services are accepted.—Ed.
[22]How awfully is this illustrated by acts of uniformity. If it be lawful to pass such acts, it must be requisite and a duty to enforce them. It was this that filled Europe with tears, and the saints with anguish, especially in Piedmont, France, and England. Mercifully, the tyrant Antichrist's power is curtailed.—Ed.
[23]How solemn are these injunctions, and how opposed to the violent conduct of mankind. A most appalling murder has been committed;—a virtuous and pious young man is brutally murdered by his only brother:—what is the divine judgment? If any man kill him, vengeance shall be taken on him sevenfold: set a mark upon him—drive him from the abodes of man—shut him up in a cage like a wild beast—but shed not his blood.—Ed.