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Greeting
Rom 1:1  Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 
Rom 1:2  (Which he had promised afore by his prophets in the holy scriptures,) 
Rom 1:3  Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 
Rom 1:4  And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 
Rom 1:5  By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 
Rom 1:6  Among whom are ye also the called of Jesus Christ: 
Rom 1:7  To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. 
Longing to Go to Rome
Rom 1:8  First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 
Rom 1:9  For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; 
Rom 1:10  Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 
Rom 1:11  For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 
Rom 1:12  That is, that I may be comforted together with you by the mutual faith both of you and me. 
Rom 1:13  Now I would not have you ignorant, brethren, that oftentimes I purpose to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 
Rom 1:14  I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 
Rom 1:15  So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 
The Righteous Shall Live by Faith
Rom 1:16  For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 
Rom 1:17  For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 
God's Wrath on Unrighteousness
Rom 1:18  For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 
Rom 1:19  Because that which may be known of God is manifest in them; for God hath shewed it unto them. 
Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 
Rom 1:21  Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 
Rom 1:22  Professing themselves to be wise, they became fools, 
Rom 1:23  And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 
Rom 1:24  Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 
Rom 1:25  Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 
Rom 1:26  For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 
Rom 1:27  And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 
Rom 1:28  And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 
Rom 1:29  Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 
Rom 1:30  Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 
Rom 1:31  Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 
Rom 1:32  Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. 
Romans 1:1
Paul, a servant of Jesus Christ,.... The name of the author of this epistle is Paul, who formerly was called Saul. Some think his name was changed upon his own conversion; others, upon the conversion of the Roman deputy Sergius Paulus, Act_13:7; others, that he was so called from the littleness of his stature; but rather it should seem that he had two names, which was usual with the Jews; one by which they went among the Gentiles, and another by they were called in their own land; See Gill on Act_13:9. "A servant of Jesus Christ"; not a servant of sin, nor of Satan, nor of man, nor of Moses and his law, nor of the traditions of the elders, but of Jesus Christ; and not by creation only, but by redemption, and by powerful efficacious grace in conversion; which is no ways contrary to true liberty; nor a disgraceful, but a most honourable character; and which chiefly regards him as a minister of the Gospel:
called to be an apostle: an apostle was one that was immediately sent by Christ, and had his authority and doctrine directly from him, and had a power of working miracles from him, in confirmation of the truth of his mission, authority, and doctrine; all which were to be found in the author of this epistle, who did not thrust himself into this office, or take this honour to himself, of which he always judged himself unworthy, but was "called" to it according to the will, and by the grace of God:
separated unto the Gospel of God. This may regard either God's eternal purpose concerning him, his preordination of him from eternity to be a preacher of the Gospel, to which he was separated from his mother's womb, Gal_1:15; or the separation of him to that work made by the order of the Spirit of God, Act_13:2. The phrase used is either in allusion to the priests and Levites, who were separated from their brethren the children of Israel, to their sacred employments; or rather to the apostle's having been פרוש, "a Pharisee", which signifies "one separated", as he was now; only with this difference, before he was separated to the law, but now "to the Gospel", to preach and defend it, which he did with all faithfulness and integrity; the excellency of which Gospel is signified by its being called "the Gospel of God": he is the author of it; his grace is the subject of it; and he it is who commits it to men, qualifies them for the preaching of it, and succeeds them in it.
God's Righteous Judgment
Rom 2:1  Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 
Rom 2:2  But we are sure that the judgment of God is according to truth against them which commit such things. 
Rom 2:3  And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 
Rom 2:4  Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 
Rom 2:5  But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 
Rom 2:6  Who will render to every man according to his deeds: 
Rom 2:7  To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 
Rom 2:8  But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 
Rom 2:9  Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 
Rom 2:10  But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 
Rom 2:11  For there is no respect of persons with God. 
God's Judgment and the Law
Rom 2:12  For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 
Rom 2:13  (For not the hearers of the law are just before God, but the doers of the law shall be justified. 
Rom 2:14  For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 
Rom 2:15  Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 
Rom 2:16  In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. 
Rom 2:17  Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 
Rom 2:18  And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 
Rom 2:19  And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 
Rom 2:20  An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 
Rom 2:21  Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 
Rom 2:22  Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 
Rom 2:23  Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 
Rom 2:24  For the name of God is blasphemed among the Gentiles through you, as it is written. 
Rom 2:25  For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 
Rom 2:26  Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 
Rom 2:27  And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 
Rom 2:28  For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 
Rom 2:29  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. 
Romans 2:1
Therefore thou art inexcusable, O man,.... Some think, from the connection of these words with the preceding chapter, that the Gentiles are here meant; and particularly those among them who seemed to be virtuous, and took upon them to be the reprovers of others, and yet did the same things themselves, as Socrates, Cato, Seneca, and others; and therefore must be inexcusable, because they knew better, and would be thought to have been so; wherefore such could never be justified before God by their works, but might be justly condemned by him, nor shall they escape his righteous judgment. Others think the Jews are meant, who despised and condemned the Gentiles, and thought themselves to be righteous persons, and justified in the sight of God; and who, though they were secretly guilty of many abominable iniquities, yet were very severe upon the sins of others, and therefore inexcusable: others think that magistrates are designed, whether among Jews or Gentiles, who reprove and punish sin in others, and therefore must be supposed to know the law, and the nature of sin, and so are inexcusable and self-condemned when they do the same things; wherefore though they may pass with impunity among men, they shall not escape the judgment of God. Rather the words respect every man, of whatsoever nation, office, or place; and may be particularly applied to hypocrites, and seem designed to correct censoriousness, and hasty judging, and to throw confusion on such who value themselves on being the censurers and reprovers of others:
whosoever thou art that judgest; whether a Jew or a Gentile, a public magistrate or a private person:
for wherein thou judgest another; that is, in what case or instance; the Complutensian edition and the Arabic version read, "in" "or with what judgment thou judgest another"; See Gill on Mat_7:2;
thou condemnest thyself; by judging them:
for thou that judgest dost the same things; art guilty of the same thing condemned in others, and therefore must be self-condemned.
God's Righteousness Upheld
Rom 3:1  What advantage then hath the Jew? or what profit is there of circumcision? 
Rom 3:2  Much every way: chiefly, because that unto them were committed the oracles of God. 
Rom 3:3  For what if some did not believe? shall their unbelief make the faith of God without effect? 
Rom 3:4  God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 
Rom 3:5  But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) 
Rom 3:6  God forbid: for then how shall God judge the world? 
Rom 3:7  For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 
Rom 3:8  And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. 
No One Is Righteous
Rom 3:9  What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 
Rom 3:10  As it is written, There is none righteous, no, not one: 
Rom 3:11  There is none that understandeth, there is none that seeketh after God. 
Rom 3:12  They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 
Rom 3:13  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 
Rom 3:14  Whose mouth is full of cursing and bitterness: 
Rom 3:15  Their feet are swift to shed blood: 
Rom 3:16  Destruction and misery are in their ways: 
Rom 3:17  And the way of peace have they not known: 
Rom 3:18  There is no fear of God before their eyes. 
Rom 3:19  Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 
Rom 3:20  Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 
The Righteousness of God Through Faith
Rom 3:21  But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 
Rom 3:22  Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 
Rom 3:23  For all have sinned, and come short of the glory of God; 
Rom 3:24  Being justified freely by his grace through the redemption that is in Christ Jesus: 
Rom 3:25  Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 
Rom 3:26  To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 
Rom 3:27  Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 
Rom 3:28  Therefore we conclude that a man is justified by faith without the deeds of the law. 
Rom 3:29  Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 
Rom 3:30  Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 
Rom 3:31  Do we then make void the law through faith? God forbid: yea, we establish the law. 
Romans 3:1
What advantage then hath the Jew?.... If he is not properly a Jew, who is born of Jewish parents, and brought up in the customs, rites, and religion of the Jewish nation, but anyone of whatsoever nation, that is born again of water, and of the Spirit; where is the superior excellency of the Jew to the Gentile? A man may as well be born and brought up a Heathen as a Jew; the one has no more advantages than the other by his birth and education: it may be rendered, "what hath the Jew more?" or "what has he superfluous" or "abundant?" the phrase answers to the Hebrew מה יתרון לאדם in Ecc_1:3, which is rendered, "what profit hath a man?" and in Ecc_6:8, מה יותר לחכם, "what hath a wise man more", &c. and in Rom_3:11, מה יתר לאדם, "what is a man better?" the first of these passages the Septuagint render by τις περισσεια, "what abundance?" and the last by τι περισσον, "what more", or "superfluous", or "abundant?" the phrase used by the apostle here:
or what profit is there of circumcision? since that which is outward in the flesh profits not unless the law is kept, otherwise circumcision is no circumcision; and if an uncircumcised Gentile keeps the law, he is a better man than a circumcised Jew; yea, he judges and condemns him; for the only true circumcision is internal, spiritual, and in the heart. To this the apostle answers in the Rom_3:2.
Abraham Justified by Faith
Rom 4:1  What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 
Rom 4:2  For if Abraham were justified by works, he hath whereof to glory; but not before God. 
Rom 4:3  For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 
Rom 4:4  Now to him that worketh is the reward not reckoned of grace, but of debt. 
Rom 4:5  But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 
Rom 4:6  Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 
Rom 4:7  Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 
Rom 4:8  Blessed is the man to whom the Lord will not impute sin. 
Rom 4:9  Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 
Rom 4:10  How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 
Rom 4:11  And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 
Rom 4:12  And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 
The Promise Realized Through Faith
Rom 4:13  For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 
Rom 4:14  For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 
Rom 4:15  Because the law worketh wrath: for where no law is, there is no transgression. 
Rom 4:16  Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 
Rom 4:17  (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 
Rom 4:18  Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. 
Rom 4:19  And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 
Rom 4:20  He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 
Rom 4:21  And being fully persuaded that, what he had promised, he was able also to perform. 
Rom 4:22  And therefore it was imputed to him for righteousness. 
Rom 4:23  Now it was not written for his sake alone, that it was imputed to him; 
Rom 4:24  But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 
Rom 4:25  Who was delivered for our offences, and was raised again for our justification. 
Romans 4:1
What shall we say then,.... The apostle having proved that there is no justification by the works of the law; to make this appear more clear and evident to the Jews, he instances in the greatest person of their nation, and for whom they had the greatest value and esteem,
Abraham, our father; who was not a righteous and good man, but the head of the Jewish nation; and, as the Syriac version here styles him, רישא דאבהתא, "the head", or "chief of the fathers"; and so the Alexandrian copy, "our forefather": and was the first of the circumcision, and is described here by his relation to the Jews, "our father"; that is,
as pertaining to the flesh; or according to carnal descent, or natural generation and relation; for in a spiritual sense, or with respect to faith and grace, he was the father of others, even of all that believe, whether Jews or Gentiles: now the question put concerning him is, "what he, as pertaining to the flesh, hath found?" for the phrase, "as pertaining to the flesh", may be connected with the word
found; and to find anything is by seeking to obtain, and enjoy it: and the sense of the whole is, did he find out the way of life, righteousness, and salvation by the mere hint of carnal reason? and did he obtain these things by his own strength? or were these acquired by his circumcision in the flesh, or by any other fleshly privilege he enjoyed? or was he justified before God by any services and performances of his, of whatsoever kind? There is indeed no express answer returned; but it is evident from what follows, that the meaning of the apostle is, that it should be understood in the negative.
Peace with God Through Faith
Rom 5:1  Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 
Rom 5:2  By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 
Rom 5:3  And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 
Rom 5:4  And patience, experience; and experience, hope: 
Rom 5:5  And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 
Rom 5:6  For when we were yet without strength, in due time Christ died for the ungodly. 
Rom 5:7  For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 
Rom 5:8  But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 
Rom 5:9  Much more then, being now justified by his blood, we shall be saved from wrath through him. 
Rom 5:10  For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 
Rom 5:11  And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. 
Death in Adam, Life in Christ
Rom 5:12  Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 
Rom 5:13  (For until the law sin was in the world: but sin is not imputed when there is no law. 
Rom 5:14  Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 
Rom 5:15  But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 
Rom 5:16  And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 
Rom 5:17  For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 
Rom 5:18  Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 
Rom 5:19  For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 
Rom 5:20  Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 
Rom 5:21  That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. 
Romans 5:1
Therefore being justified by faith,.... Not that faith is at the first of our justification; for that is a sentence which passed in the mind of God from all eternity, and which passed on Christ, and on all the elect considered in him, when he rose from the dead; see Rom_4:25; nor is it the chief, or has it the chief place in justification; it is not the efficient cause of it, it is God that justifies, and not faith; it is not the moving cause of it, that is the free grace of God; it is not the matter of it, that is the righteousness of Christ: we are not justified by faith, either as God's work in us, for, as such, it is a part of sanctification; nor as our work or act, as exercised by us, for then we should be justified by works, by something of our own, and have whereof to glory; but we are justified by faith objectively and relatively, as that relates to the object Christ, and his righteousness; or as it is a means of our knowledge, and perception of our justification by Christ's righteousness, and of our enjoying the comfort of it; and so we come to
have peace with God through our Lord Jesus Christ. The apostle having set the doctrine of justification in a clear light, and fully proved that it is not by the works of men, but by the righteousness of God; and having mentioned the several causes of it, proceeds to consider its effects, among which, peace with God stands in the first place; and is so called, to distinguish it from peace with men, which persons, though justified by faith in Christ's righteousness, may not have; but are sure, having a sense of this, to find peace with God, even with him against whom they have sinned, whose law they have transgressed, and whose justice they have affronted; reconciliation for sin being made, and a justifying righteousness brought in, and this imputed and applied to them, they have that "peace of God", that tranquillity and serenity of mind, the same with "peace with God" here, "which passes all understanding", Php_4:7; and is better experienced than expressed: and this is all through our Lord Jesus Christ; it springs from his atoning sacrifice, and precious blood, by which he has made peace; and is communicated through the imputation of his righteousness, and the application of his blood; and is only felt and enjoyed in a way of believing, by looking to him as the Lord our righteousness.
Dead to Sin, Alive to God
Rom 6:1  What shall we say then? Shall we continue in sin, that grace may abound? 
Rom 6:2  God forbid. How shall we, that are dead to sin, live any longer therein? 
Rom 6:3  Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 
Rom 6:4  Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 
Rom 6:5  For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 
Rom 6:6  Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 
Rom 6:7  For he that is dead is freed from sin. 
Rom 6:8  Now if we be dead with Christ, we believe that we shall also live with him: 
Rom 6:9  Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 
Rom 6:10  For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 
Rom 6:11  Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 
Rom 6:12  Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 
Rom 6:13  Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 
Rom 6:14  For sin shall not have dominion over you: for ye are not under the law, but under grace. 
Slaves to Righteousness
Rom 6:15  What then? shall we sin, because we are not under the law, but under grace? God forbid. 
Rom 6:16  Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 
Rom 6:17  But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 
Rom 6:18  Being then made free from sin, ye became the servants of righteousness. 
Rom 6:19  I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 
Rom 6:20  For when ye were the servants of sin, ye were free from righteousness. 
Rom 6:21  What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 
Rom 6:22  But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 
Rom 6:23  For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. 
Romans 6:1
What shall we say then?.... The apostle here obviates an objection he saw would be made against the doctrine he had advanced, concerning the aboundings of the grace of God in such persons and places, where sin had abounded; which if true, might some persons say, then it will be most fit and proper to continue in a sinful course of life, to give up ourselves to all manner of iniquity, since this is the way to make the grace of God abound yet more and more: now says the apostle, what shall we say to this? how shall we answer such an objection? shall we join with the objectors, and say as they do? and
shall we continue in sin that grace may abound? that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? is it right to commit sin on such an account? or is this a fair inference, a just consequence, drawn from the doctrine of grace? To be sure it was not, the objection is without any ground and foundation; sin is not "per se", the cause of the glorifying God's grace, but "per accidens": sin of itself is the cause of wrath, and not of grace; but God has been pleased to take an occasion of magnifying his grace, in the forgiveness of sin: for it is not by the commission of sin, but by the pardon of it, that the grace of God is glorified, or made to abound. Moreover, grace in conversion is glorified by putting a stop to the reign of sin, and not by increasing its power, which would be done by continuing in it; grace teaches men not to live in sin, but to abstain from it; add to this, that it is owing to the want of grace, and not to the aboundings of it, that men at any time abuse, or make an ill use of the doctrines of grace; wherefore the apostle's answer is,
Released from the Law
Rom 7:1  Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 
Rom 7:2  For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 
Rom 7:3  So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 
Rom 7:4  Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 
Rom 7:5  For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 
Rom 7:6  But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. 
The Law and Sin
Rom 7:7  What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 
Rom 7:8  But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 
Rom 7:9  For I was alive without the law once: but when the commandment came, sin revived, and I died. 
Rom 7:10  And the commandment, which was ordained to life, I found to be unto death. 
Rom 7:11  For sin, taking occasion by the commandment, deceived me, and by it slew me. 
Rom 7:12  Wherefore the law is holy, and the commandment holy, and just, and good. 
Rom 7:13  Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 
Rom 7:14  For we know that the law is spiritual: but I am carnal, sold under sin. 
Rom 7:15  For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 
Rom 7:16  If then I do that which I would not, I consent unto the law that it is good. 
Rom 7:17  Now then it is no more I that do it, but sin that dwelleth in me. 
Rom 7:18  For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 
Rom 7:19  For the good that I would I do not: but the evil which I would not, that I do. 
Rom 7:20  Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 
Rom 7:21  I find then a law, that, when I would do good, evil is present with me. 
Rom 7:22  For I delight in the law of God after the inward man: 
Rom 7:23  But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 
Rom 7:24  O wretched man that I am! who shall deliver me from the body of this death? 
Rom 7:25  I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. 
Romans 7:1
Know ye not, brethren,.... The apostle having asserted, Rom_6:14, that the believing Romans were "not under the law"; which he knew would be displeasing to many, and excepted to by them, especially the Jews that were among them, who though they believed in Christ, yet were zealous of the law, takes it up again, and explains and defends it. That they were the Jewish converts at Rome he here particularly addresses, appears partly from his calling them "brethren", for they were so according to the flesh, as well as in a spiritual relation, and this he rather mentions to soften their resentments, and conciliate their minds to him; and partly from the words included in a parenthesis,
for I speak to them that know the law; not the law of nature, but the law of Moses, as the Jews did, being trained up in the knowledge of it; to these he appeals, saying, "know ye not", for the truth of a principle or maxim he afterwards improves, which they could not be ignorant of,
how that the law hath dominion over a man as long as he, or "it",
liveth; for the word "liveth" may refer either to man or to the law. The law may be said to live, when it is in full force, and to be dead, when it is abrogated and disannulled; now whilst it lives, or is in force, it has dominion over a man; it can require and command obedience of him, and in case of disobedience can condemn him, and inflict punishment on him: and this power it has also as long as the man lives who is under it, but when he is dead it has no more dominion over him; then "the servant is free from his master", Job_3:19; that is, from the law of his master; and children are free from the law of their parents, the wife from the law of her husband, and subjects from the law of their prince. This is so clear a point that none can doubt of it. The Jews have a saying (d), that
"when a man is dead, he becomes חפשי מן תורה ומן המצות, free from the law, and from the commands.''
(d) T. Bab. Sabbat, fol. 30. 1. Niddah, fol. 61. 2. & T. Hieros. Kilaim, fol. 32. 1.
Life in the Spirit
Rom 8:1  There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 
Rom 8:2  For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 
Rom 8:3  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 
Rom 8:4  That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 
Rom 8:5  For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 
Rom 8:6  For to be carnally minded is death; but to be spiritually minded is life and peace. 
Rom 8:7  Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 
Rom 8:8  So then they that are in the flesh cannot please God. 
Rom 8:9  But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 
Rom 8:10  And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 
Rom 8:11  But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 
Heirs with Christ
Rom 8:12  Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 
Rom 8:13  For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 
Rom 8:14  For as many as are led by the Spirit of God, they are the sons of God. 
Rom 8:15  For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 
Rom 8:16  The Spirit itself beareth witness with our spirit, that we are the children of God: 
Rom 8:17  And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 
Future Glory
Rom 8:18  For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 
Rom 8:19  For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 
Rom 8:20  For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 
Rom 8:21  Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 
Rom 8:22  For we know that the whole creation groaneth and travaileth in pain together until now. 
Rom 8:23  And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 
Rom 8:24  For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 
Rom 8:25  But if we hope for that we see not, then do we with patience wait for it. 
Rom 8:26  Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 
Rom 8:27  And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 
Rom 8:28  And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 
Rom 8:29  For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 
Rom 8:30  Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 
God's Everlasting Love
Rom 8:31  What shall we then say to these things? If God be for us, who can be against us? 
Rom 8:32  He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 
Rom 8:33  Who shall lay any thing to the charge of God's elect? It is God that justifieth. 
Rom 8:34  Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 
Rom 8:35  Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 
Rom 8:36  As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 
Rom 8:37  Nay, in all these things we are more than conquerors through him that loved us. 
Rom 8:38  For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 
Rom 8:39  Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. 
Romans 8:1
There is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is ουδεν κατακριμα, "not one condemnation" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which "now" must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed; Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this "now", is not an "adverb" of time, but a "note of illation"; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, Rom_6:23; or from that certain deliverance believers shall have from sin, for which he gives thanks, Rom_7:24; The privilege itself here mentioned is, "no condemnation": condemnation is sometimes put for the cause of it, which is sin, original and actual; now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins: condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died: again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly enjoy: the persons interested in this privilege are described, as such
which are in Christ Jesus; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation: hence they stand further described, as such
who walk not after the flesh; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called "flesh"; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning:
but after the spirit, by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called "Spirit", from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit. The phrase, "but after the Spirit", is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.
God's Sovereign Choice
Rom 9:1  I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 
Rom 9:2  That I have great heaviness and continual sorrow in my heart. 
Rom 9:3  For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 
Rom 9:4  Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 
Rom 9:5  Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. 
Rom 9:6  Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 
Rom 9:7  Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 
Rom 9:8  That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 
Rom 9:9  For this is the word of promise, At this time will I come, and Sara shall have a son. 
Rom 9:10  And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 
Rom 9:11  (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 
Rom 9:12  It was said unto her, The elder shall serve the younger. 
Rom 9:13  As it is written, Jacob have I loved, but Esau have I hated. 
Rom 9:14  What shall we say then? Is there unrighteousness with God? God forbid. 
Rom 9:15  For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 
Rom 9:16  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 
Rom 9:17  For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 
Rom 9:18  Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 
Rom 9:19  Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 
Rom 9:20  Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 
Rom 9:21  Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 
Rom 9:22  What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 
Rom 9:23  And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 
Rom 9:24  Even us, whom he hath called, not of the Jews only, but also of the Gentiles? 
Rom 9:25  As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 
Rom 9:26  And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. 
Rom 9:27  Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 
Rom 9:28  For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. 
Rom 9:29  And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. 
Israel's Unbelief
Rom 9:30  What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 
Rom 9:31  But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 
Rom 9:32  Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 
Rom 9:33  As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. 
Romans 9:1
I say the truth in Christ, I lie not,.... The apostle being about to discourse concerning predestination, which he had mentioned in the preceding chapter, and to open the springs and causes of it, and also concerning the induration and rejection of the Jewish nation; he thought it necessary to preface his account of these things with some strong assurances of his great attachment to that people, and his affection for them, lest it should be thought he spoke out of prejudice to them; and well knowing in what situation he stood in with them, on account of his preaching up the abrogation of the ceremonial law, and how difficult it might be for him to obtain their belief in what he should say, he introduces it with a solemn oath, "I say the truth in Christ, I lie not": which refers not to what he had said in the foregoing chapter, but to what he was going to say; and is all one as if he had said, as I am in Christ, a converted person, one born again, and renewed in the spirit of my mind, what I am about to speak is truth, and no lie; or I swear by Christ the God of truth, who is truth itself, and I appeal to him as the true God, the searcher of hearts, that what I now deliver is truth, and nothing but truth, and has no falsehood in it. This both shows that the taking of an oath is lawful, and that Christ is truly God, by whom only persons ought to swear:
my conscience bearing me witness. The apostle, besides his appeal to Christ, calls his conscience to witness to the truth of his words; and this is as a thousand witnesses; there is in every man a conscience, which unless seared as with a red hot iron, will accuse or excuse, and bear a faithful testimony to words and actions; and especially a conscience enlightened, cleansed, and sanctified by the Spirit of God, as was the apostle's: hence he adds,
in the Holy Ghost; meaning either that his conscience was influenced and directed by the Holy Ghost in what he was about to say; or it bore witness in and with the Holy Ghost, and the Holy Ghost with that; so that here are three witnesses called in, Christ, conscience, and the Holy Ghost; and by three such witnesses, his words must be thought to be well established.
Rom 10:1  Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. 
Rom 10:2  For I bear them record that they have a zeal of God, but not according to knowledge. 
Rom 10:3  For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 
Rom 10:4  For Christ is the end of the law for righteousness to every one that believeth. 
The Message of Salvation to All
Rom 10:5  For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 
Rom 10:6  But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 
Rom 10:7  Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 
Rom 10:8  But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 
Rom 10:9  That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 
Rom 10:10  For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 
Rom 10:11  For the scripture saith, Whosoever believeth on him shall not be ashamed. 
Rom 10:12  For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 
Rom 10:13  For whosoever shall call upon the name of the Lord shall be saved. 
Rom 10:14  How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 
Rom 10:15  And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 
Rom 10:16  But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 
Rom 10:17  So then faith cometh by hearing, and hearing by the word of God. 
Rom 10:18  But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 
Rom 10:19  But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 
Rom 10:20  But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 
Rom 10:21  But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. 
Romans 10:1
Brethren, my heart's desire,.... The apostle having suggested, that a few of the Jews only should be called and saved; that the far greater part should be rejected; that the Israelites who sought for righteousness did not attain it when the Gentiles did, but stumbled and fell at Christ, and would be ashamed and confounded; and knowing the prejudices of that people against him, therefore lest what he had said, or should say upon this subject, should be thought to arise from hatred and ill will to them, he judged it proper, as before, to express his trouble and sorrow on their account; so now his great love and affection to them, and which he signifies by calling them "brethren": for not the Roman believers are here addressed, as if he was telling them how much he loved his own nation; but either the Jews in general, whom he looked upon and loved as his brethren, according to the flesh; and whatever they thought of him, he considered them in such a relation to him, which obliged him to a concern for their good and welfare; or rather the believing Jews, that were members of the church at Rome, whom, besides using the common style of the Jewish nation, who were wont to call all of their country brethren, he could speak to, as being such in a spiritual relation, being children of the same father, partakers of the same grace and privileges, and heirs of the same glory. Now he declares to these persons, that the "desire of his heart" was towards Israel, he bore a good will to them, his mind was well disposed and affected towards them, he had a cordial, sincere, and hearty respect for them; and so far was he from being their enemy, that he continually bore them upon his mind at the throne of grace: and his
prayer to God for Israel was, that they might be saved; not only that they might be saved in a temporal sense, from these grievous calamities and sore judgments he saw were coming upon them, which he had reason to believe would issue in the destruction of them, as a nation and church; but that they might be spiritually converted, turned from their evil ways, and brought to believe in Christ, whom they had despised and rejected, and so be saved in the Lord with an everlasting salvation: this he might desire not only from a natural affection for them, but as a minister of the Gospel, who cannot but wish that all that hear him might be converted and saved; and as a believer in Christ he might pray for this in submission to the will of God; and especially as he knew there was a seed, a remnant according to the election of grace, at that present time among them, that should be saved, though the larger number of them were cast off. The Alexandrian copy, and some others, read "for them", instead of "for Israel"; not naming them, being easily understood; and so the Vulgate Latin and Syriac versions.
The Remnant of Israel
Rom 11:1  I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 
Rom 11:2  God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 
Rom 11:3  Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 
Rom 11:4  But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 
Rom 11:5  Even so then at this present time also there is a remnant according to the election of grace. 
Rom 11:6  And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 
Rom 11:7  What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 
Rom 11:8  (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 
Rom 11:9  And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 
Rom 11:10  Let their eyes be darkened, that they may not see, and bow down their back alway. 
Gentiles Grafted In
Rom 11:11  I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 
Rom 11:12  Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 
Rom 11:13  For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 
Rom 11:14  If by any means I may provoke to emulation them which are my flesh, and might save some of them. 
Rom 11:15  For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 
Rom 11:16  For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 
Rom 11:17  And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 
Rom 11:18  Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 
Rom 11:19  Thou wilt say then, The branches were broken off, that I might be graffed in. 
Rom 11:20  Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 
Rom 11:21  For if God spared not the natural branches, take heed lest he also spare not thee. 
Rom 11:22  Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 
Rom 11:23  And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 
Rom 11:24  For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 
The Mystery of Israel's Salvation
Rom 11:25  For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 
Rom 11:26  And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 
Rom 11:27  For this is my covenant unto them, when I shall take away their sins. 
Rom 11:28  As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. 
Rom 11:29  For the gifts and calling of God are without repentance. 
Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 
Rom 11:31  Even so have these also now not believed, that through your mercy they also may obtain mercy. 
Rom 11:32  For God hath concluded them all in unbelief, that he might have mercy upon all. 
Rom 11:33  O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 
Rom 11:34  For who hath known the mind of the Lord? or who hath been his counsellor? 
Rom 11:35  Or who hath first given to him, and it shall be recompensed unto him again? 
Rom 11:36  For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. 
Romans 11:1
I say then, hath God cast away his people?.... The Alexandrian, copy adds here, "whom he foreknew", as in Rom_11:2, upon the citation of the above passages out of Moses and Isaiah, relating to the calling of the Gentiles, and the rejection of the Jews, the apostle saw an objection would arise, which he here takes up from the mouth of an adversary, and proposes it; in which is suggested, that God has cast away all his people the Jews, according to this count; and if so, where is his covenant with Abraham? what is become of his promises? and how is his faithfulness to be accounted for? and what hope can any Israelite have of ever obtaining salvation? than which, nothing can be thought more injurious to God, and absurd in itself. This was an old prejudice of the Jewish nation, and still continues, that God never would, nor has he cast them away, even in their present condition; it is one of the articles of their creed, received by the Karaites (o), a sect among them, that
"the blessed God לא מאס לאנשי הגלות, "hath not cast away the men of the captivity", though they are under the chastisements of God; but it is fit that they should every day obtain salvation by the hands of Messiah, the Son of David.''
Now to this objection the apostle makes answer; "first", in his usual way,
God forbid, when anything was objected which was displeasing to him, abhorred by him, which was not agreeable to the perfections of God, to the truth of his word, and promises, and could by no means be admitted of; and next by observing his own case, which was a standing instance to the contrary; for God had chosen him unto eternal salvation, Christ had redeemed him by his blood, and he was effectually called by grace; and as to his eternal state, he had no doubt or scruple about it; and besides, the Lord had made him a minister of the Gospel, had greatly qualified him for that work, had raised him to the high office of an apostle, and had made him very useful to the souls of many, both Jews and Gentiles; and yet he was one of the nation of the Jews, and therefore God had not cast them all away, as the objection insinuates:
for I also am an Israelite; according to the flesh, by lineal descent from Jacob or Israel; see 2Co_11:22; as well as in a spiritual sense:
of the seed of Abraham; "the grandfather of Israel"; the head of the Jewish nation he was, both of his natural and of his spiritual seed, who is the father of us all:
of the tribe of Benjamin; a very little tribe, which in the time of the Judges was near being destroyed, and, upon the return from the captivity of Babylon, was very small, as it was at this time; and yet God had not cast away this, much less all the tribes of Israel.
(o) Apud Trigland. de Sect. Karaeorum, c. 10. p. 151.
A Living Sacrifice
Rom 12:1  I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 
Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 
Gifts of Grace
Rom 12:3  For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. 
Rom 12:4  For as we have many members in one body, and all members have not the same office: 
Rom 12:5  So we, being many, are one body in Christ, and every one members one of another. 
Rom 12:6  Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 
Rom 12:7  Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 
Rom 12:8  Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. 
Marks of the True Christian
Rom 12:9  Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. 
Rom 12:10  Be kindly affectioned one to another with brotherly love; in honour preferring one another; 
Rom 12:11  Not slothful in business; fervent in spirit; serving the Lord; 
Rom 12:12  Rejoicing in hope; patient in tribulation; continuing instant in prayer; 
Rom 12:13  Distributing to the necessity of saints; given to hospitality. 
Rom 12:14  Bless them which persecute you: bless, and curse not. 
Rom 12:15  Rejoice with them that do rejoice, and weep with them that weep. 
Rom 12:16  Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. 
Rom 12:17  Recompense to no man evil for evil. Provide things honest in the sight of all men. 
Rom 12:18  If it be possible, as much as lieth in you, live peaceably with all men. 
Rom 12:19  Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 
Rom 12:20  Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 
Rom 12:21  Be not overcome of evil, but overcome evil with good. 
Romans 12:1
I beseech you therefore, brethren, by the mercies of God,.... The apostle having finished the doctrinal part of this epistle, proceeds to that which is more practical; and enforces the several duties of religion, upon the principles he had before laid down, a method generally observed by him in all his epistles. The illative particle "therefore", shows that the following exhortations are so many conclusions, consequences, and inferences, deduced from what had been said in the latter part of the preceding chapter; that since all things are of God, and by him and to him, then the saints ought to present their bodies to him, and to know, approve, and do his will; and since they have nothing but what they have received from him, they ought not to think too highly of, or glory in their attainments. The introduction to these exhortations, is in a very kind and affectionate manner; the saints are addressed as "brethren", and very appropriately; since this expresses the relation they stood in to the apostle, for whom he had an hearty love and concern; and therefore what he pressed them to was out of a sincere regard to their good, as well as to the glory of God; also their relation to each other, and which several of the duties he urges had a connection with; likewise their relation to God, being of his family, having one and the same Father, and so under obligation to regard his will, honour and reverence him: moreover, these things are moved, not in an imperious way, in an authoritative manner, but by way of entreaty, "I beseech you"; as an ambassador of Christ, and as though in his stead: nor are they enforced by terrors, threats, and menaces, but "by the mercies of God"; that is, the abundant mercy of God, displayed in their election, regeneration, and calling; than which, nothing can have a greater influence on a believer, to engage him to holiness of life and conversation; and shows, that the doctrines of grace are no licentious ones, nor do they render useless precepts, exhortations, entreaties, cautions, and advice, particularly such as follow;
that ye present your bodies; not barely that part of them commonly so called, for this is not to be understood of a mere presentation of the body in public worship: for though this ought to be, yet not without the heart engaged therein, otherwise bodily exercise will be of no avail; nor of a bare abstinence from grosser sins done in the body, and against it, and which defile and dishonour it; much less of a maceration, and keeping under the body, by watchings, fasting, &c. and still less of an offering of the body at death in a way of martyrdom, though this ought to be cheerfully complied with when called for: but by their bodies are meant, themselves, their whole souls and bodies, all the powers and faculties of their souls, and members of their bodies; and the presenting of them, designs a devoting of them, with all readiness and willingness, to the service of God for his honour and glory, without putting any confidence in, or placing any dependence upon them; which would be sacrificing to their own net, and burning incense to their drag; it includes the whole of their service, conversation, and religion, internal and external. So the Jews (k) say,
"worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it? גרמייהו ונפשייהו, "their bodies and their souls", which they offer before him.''
The allusion is to the rite of sacrificing, to the bringing of the slain beast, and laying it on the altar, and there presenting and offering it to the Lord. Under the Gospel dispensation all believers are priests; and the sacrifices they bring are not the bodies of slain beasts, but their own bodies, their whole selves; and these
a living sacrifice, in opposition to the bodies of slain beasts offered under the legal dispensation, and to the dead works of such as are destitute of faith in Christ, and to the lifeless performances of the saints themselves at certain times; and designs such a presentation of themselves in the performance of religious duties, as springs from a principle of life under the quickening influences of the Spirit of God, with faith and fervency; though without any view to obtain life hereby, for that is only by the offering up of the body of Christ once for all. Another epithet of this sacrifice of our bodies to God is
holy, in allusion to the sacrifices under the law, which were separated from common use, and devoted to God, and were not to have the least spot and blemish in them; and regards men sanctified by the Spirit of God, and whose actions flow from a principle of holiness, and are performed under the influence of the Holy Spirit; and such sacrifices as are both living and holy, cannot but be
acceptable to God through the mediation of his Son, by whom, as the persons, the souls and bodies of his people, so their spiritual sacrifices, whether of prayer or praise, are only acceptable to him:
which is your reasonable service; it is agreeably to reason, and especially as sanctified, that men who have their beings from God, and are upheld in them by him, and are followed with the bounties of Providence; and especially who are made new creatures, and are blessed by him with all spiritual blessings in Christ, that they should give up themselves to him, and cheerfully serve him in their day and generation; such service is also agreeably to the Scriptures of truth, the standard of filth and practice, and contain and enforce nothing but what is highly reasonable to be complied with; it is such service as lies not in the slaying of irrational creatures, but in the presenting of men endued with rational powers unto God; and is of a spiritual nature, performed by spiritual men, under the influence of the Spirit of God: and is suitable to the nature and perfections of God, and stands opposed to the corporeal and carnal service of the Jews.
(k) Zohar in Lev. fol. 4. 2.
Submission to the Authorities
Rom 13:1  Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. 
Rom 13:2  Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. 
Rom 13:3  For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: 
Rom 13:4  For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. 
Rom 13:5  Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. 
Rom 13:6  For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. 
Rom 13:7  Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. 
Fulfilling the Law Through Love
Rom 13:8  Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 
Rom 13:9  For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 
Rom 13:10  Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. 
Rom 13:11  And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. 
Rom 13:12  The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. 
Rom 13:13  Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. 
Rom 13:14  But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. 
Romans 13:1
Let every soul be subject unto the higher powers,.... The apostle having finished his exhortations to this church, in relation to the several duties incumbent upon both officers and private Christians, as members of a church, and with reference to each other, and their moral conduct in the world; proceeds to advise, direct, and exhort them to such duties as were relative to them as members of a civil society; the former chapter contains his Christian Ethics, and this his Christian Politics. There was the greater reason to insist upon the latter, as well as on the former, since the primitive saints greatly lay under the imputation of being seditious persons and enemies to the commonwealth; which might arise from a very great number of them being Jews, who scrupled subjection to the Heathen magistrates, because they were the seed of Abraham, and by a law were not to set one as king over them, that was a stranger, and not their own brother, and very unwillingly bore the Roman yoke, and paid tribute to Caesar: hence the Christians in common were suspected to be of the same principles; and of all the Jews none were more averse to the payment of taxes to the Roman magistrates than the Galilaeans; see Act_5:37. And this being the name by which Christ and his followers were commonly called, might serve to strengthen the above suspicion of them, and charge against them. Moreover, some Christians might be tempted to think that they should not be subject to Heathen magistrates; since they were generally wicked men, and violent persecutors of them; and that it was one branch of their Christian liberty to be freed from subjection to them: and certain it is, that there were a set of loose and licentious persons, who bore the name of Christians, that despised dominion, and spoke evil of dignities; wherefore the apostle judged it advisable especially to exhort the church of Rome, and the members who dwelt there, where was the seat of power and civil government, so to behave towards their superiors, that they might set a good example to the Christians in the several parts of the empire, and wipe off the aspersion that was cast upon them, as if they were enemies to magistracy and civil power. By "the higher powers", he means not angels, sometimes called principalities and powers; for unto these God hath not put in subjection his people under the Gospel dispensation; nor ecclesiastical officers, or those who are in church power and authority; for they do not bear the temporal sword, nor have any power to inflict corporeal punishment: but civil magistrates are intended, see Tit_3:1; and these not only supreme magistrates, as emperors and kings, but all inferior and subordinate ones, acting in commission under them, as appears from 1Pe_2:13, which are called "powers", because they are invested with power and authority over others, and have a right to exercise it in a proper way, and in proper cases; and the "higher" or super eminent ones, because they are set in high places, and have superior dignity and authority to others. The persons that are to be subject to them are "every soul"; not that the souls of men, distinct from their bodies, are under subjection to civil magistrates; for of all things they have the least to do with them, their power and jurisdiction not reaching to the souls, the hearts, and consciences of men, especially in matters of religion, but chiefly to their bodies, and outward civil concerns of life: but the meaning is, that every man that has a soul, every rational creature, ought to be subject to civil government. This is but his reasonable service, and which he should from his heart, and with all his soul, cheerfully perform. In short, the sense is, that every man should be subject: this is an Hebraism, a common way of speaking among the Jews, who sometimes denominate men from one part, and sometimes from another; sometimes from the body or flesh, thus "all flesh is grass", Isa_40:6, that is, all men are frail; and sometimes front the soul, "all souls are mine", Eze_18:4, all belong to me; as here, "every soul", that is, every man, all the individuals of mankind, of whatsoever sex, age, state, or condition, ecclesiastics not excepted: the pope, and his clergy, are not exempted from civil jurisdiction; nor any of the true ministers of the Gospel; the priests under the law were under the civil government; and so was Christ himself, and his apostles, who paid tribute to Caesar; yea, even Peter particularly, whose successor the pope of Rome pretends to be. "Subjection" to the civil magistrates designs and includes all duties relative to them; such as showing them respect, honour, and reverence suitable to their stations; speaking well of them, and their administration; using them with candour, not bearing hard upon them for little matters, and allowing for ignorance of the secret springs of many of their actions and conduct, which if known might greatly justify them; wishing well to them, and praying constantly, earnestly, and heartily for them; observing their laws and injunctions; obeying their lawful commands, which do not contradict the laws of God, nature, and right reason; and paying them their just dues and lawful tribute, to support them in their office and dignity:
for there is no power but of God; God is the fountain of all power and authority; the streams of power among creatures flow from him; the power that man has over all the creatures, the fowls of the air, the beasts of the field, and the fishes of the sea, is originally of God, and by a grant from him; the lesser powers, and the exercises of them, in the various relations men stand in to one another, are of God, as the power the husband has over the wife, parents over their children, and masters over their servants; and so the higher power that princes have over their subjects: for it is the God of heaven that sets up kings, as well as pulls them down; he is the King of kings, from whom they derive their power and authority, from whom they have the right of government, and all the qualifications for it; it is by him that kings reign, and princes decree justice.
The powers that be are ordained of God. The order of magistracy is of God; it is of his ordination and appointment, and of his ordering, disposing, and fixing in its proper bounds and limits. The several forms of government are of human will and pleasure; but government itself is an order of God. There may be men in power who assume it of themselves, and are of themselves, and not of God; and others that abuse the power that is lodged in them; who, though they are by divine permission, yet not of God's approbation and good will. And it is observable, that the apostle speaks of powers, and not persons, at least, not of persons, but under the name of powers, to show that he means not this, or the other particular prince or magistrate, but the thing itself, the office and dignity of magistracy itself; for there may be some persons, who may of themselves usurp this office, or exercise it in a very illegal way, who are not of God, nor to be subject to by men. The apostle here both uses the language, and speaks the sentiments of his countrymen the Jews, who are wont to call magistrates, "powers"; hence those sayings were used among them; says Shemaiah (t),
"twvrl edwtt la, "be not too familiar with the power".''
that is, with a magistrate, which oftentimes is dangerous. Again,
"says (u) Rabban Gamaliel, היו זהירין ברשות, "take heed of the power" (i.e. of magistrates), for they do not suffer a man to come near them, but in necessity, and then they appear as friends for their own advantage, but will not stand by a man in the time of distress.''
Moreover, after this manner they explain (w) Pro_5:8,
""remove thy way far from her", this is heresy; "and come not nigh the door of her house", זו הרשות, "this is the power". The gloss on it is, magistrates, because they set their eyes upon rich men to kill them, and take away their substance.''
And a little after it is observed,
""the horse leech hath two daughters, crying, give, give", Pro_30:15, it is asked, what is the meaning of give, give? Says Mar Ukba, there are two daughters which cry out of hell, and say in this world, give, give, and they are heresy, והרשות, "and the civil power".''
The gloss on this place is,
"Heresy cries, bring a sacrifice to the idol; "Civil Power" cries, bring money, and gifts, and revenues, and tribute to the king.''
Nevertheless, they look upon civil government to be of divine appointment. They say (x), that
"no man is made a governor below, except they proclaim him above;''
i.e. unless he is ordained of God: yea, they allow (y) the Roman empire to be of God, than which no government was more disagreeable to them.
"When R. Jose ben Kisma was sick, R. Chanina ben Tradion went to visit him; he said unto him, Chanina, my brother, my brother, knowest thou not that this nation, (the Romans) מן השמים המליכוה, "have received their empire" from God? for it hath laid waste his house, and hath burnt his temple, and has slain his saints, and destroyed his good men, and yet it endures.''
Nay, they frequently affirm (z), that the meanest office of power among men was of divine appointment. This is the apostle's first argument for subjection to the civil magistrate.
(t) Pirke Abot, c. 1. sect. 10. (u) Ib. c. 2. sect. 3. (w) T. Bab. Avoda Zara, fol. 17. 1. (x) In Buxtorf. Florileg. Heb. p. 178. (y) T. Bab. Avoda Zara, fol. 18. 1. (z) T. Bab. Beracot, fol. 51. 1. Bava Bathra, fol. 91. 2. Jarchi in 1 Chron. xxix. 11.
Do Not Pass Judgment on One Another
Rom 14:1  Him that is weak in the faith receive ye, but not to doubtful disputations. 
Rom 14:2  For one believeth that he may eat all things: another, who is weak, eateth herbs. 
Rom 14:3  Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. 
Rom 14:4  Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. 
Rom 14:5  One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 
Rom 14:6  He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. 
Rom 14:7  For none of us liveth to himself, and no man dieth to himself. 
Rom 14:8  For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. 
Rom 14:9  For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 
Rom 14:10  But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 
Rom 14:11  For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 
Rom 14:12  So then every one of us shall give account of himself to God. 
Do Not Cause Another to Stumble
Rom 14:13  Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way. 
Rom 14:14  I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. 
Rom 14:15  But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. 
Rom 14:16  Let not then your good be evil spoken of: 
Rom 14:17  For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 
Rom 14:18  For he that in these things serveth Christ is acceptable to God, and approved of men. 
Rom 14:19  Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 
Rom 14:20  For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. 
Rom 14:21  It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. 
Rom 14:22  Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 
Rom 14:23  And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. 
Romans 14:1
Him that is weak in the faith,.... This address is made to the stronger and more knowing Christians among the Romans, how to behave towards those that were inferior in light and knowledge to them, with regard to things of a ritual and ceremonial kind: and by "him that is weak in the faith", is meant, either one that is weak in the exercise of the grace of faith, who has but a glimmering sight of Christ; who comes to him in a very feeble and trembling manner; who believes his ability to save him, but hesitates about his willingness; who casts himself with a peradventure on him; and who is attended with many misgivings of heart, faintings of spirit, and fluctuation of mind, about his interest in him: or one that is weak in the doctrine of faith; has but little light and knowledge in the truths of the Gospel; is a child in understanding; has more affection than judgment; very little able to distinguish truth from error; cannot digest the greater and more sublime doctrines of grace; stands in need of milk, and cannot bear strong meat; is very fluctuating and unsettled in his principles, and like children tossed to and fro with every wind of doctrine: or rather one that is weak in his knowledge of that branch of the doctrine of faith, which concerns Christian liberty; and that part of it particularly, which respects freedom from the ceremonial law: it designs one, and chiefly a Jew, who though a believer in Christ, and an embracer of the other truths of the Gospel, yet had but very little knowledge of Gospel liberty; but though that believers were to observe all the rituals of the Mosaic dispensation, not knowing that they were abolished by Christ. The phrase is Jewish; it is (m) said,
"what is the meaning of the phrase, in Rephidim, Exo_17:1 it signifies such as are of weak hands; as if it had been said, because the Israelites were רפים באמונ־תאם, "weak in their faith".''
The advice the apostle gives, in reference to such a person, is to
receive him; not only into their affections, and love him equally, being a believer in Christ, as one of the same sentiments with them, only in this matter, but also into church fellowship with them. The Syriac version reads it, הבו ליה אידא, "give him the hand": in token of communion, a form used in admission of members. The Gentiles were apt to boast against, and look with some contempt upon the Jews, and were ready to object to their communion, because of their want of light and knowledge in these matters; but this was no bar of communion, nor ought a person to be rejected on account of his weakness, either in the grace, or in the doctrine of faith, when it appears he has the true grace of God; and much less on account of his weakness in that branch of it, concerning Christian liberty; for since Christ does not break the bruised reed, nor quench the smoking flax, nor despise the day of small things, churches should not: it may also intend a receiving of such into intimate conversation, at their private meetings and conferences; taking particular notice of them; giving them proper instructions; praying with them and for them; endeavouring to build them up in their most holy faith, and to bring them into the knowledge of those things they are weak in; bearing their weaknesses patiently, and bearing with them in great tenderness: thus such should be received,
but not to doubtful disputations; to vain jangling and perverse disputings, such as will rather perplex than inform them; and will leave their minds doubtful and in suspense, and do them more harm than good.
(m) Tzeror Hammor, fol. 77. 1.
The Example of Christ
Rom 15:1  We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 
Rom 15:2  Let every one of us please his neighbour for his good to edification. 
Rom 15:3  For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 
Rom 15:4  For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 
Rom 15:5  Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 
Rom 15:6  That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 
Rom 15:7  Wherefore receive ye one another, as Christ also received us to the glory of God. 
Christ the Hope of Jews and Gentiles
Rom 15:8  Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 
Rom 15:9  And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 
Rom 15:10  And again he saith, Rejoice, ye Gentiles, with his people. 
Rom 15:11  And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 
Rom 15:12  And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 
Rom 15:13  Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. 
Paul the Minister to the Gentiles
Rom 15:14  And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 
Rom 15:15  Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 
Rom 15:16  That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. 
Rom 15:17  I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 
Rom 15:18  For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 
Rom 15:19  Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. 
Rom 15:20  Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: 
Rom 15:21  But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. 
Paul's Plan to Visit Rome
Rom 15:22  For which cause also I have been much hindered from coming to you. 
Rom 15:23  But now having no more place in these parts, and having a great desire these many years to come unto you; 
Rom 15:24  Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 
Rom 15:25  But now I go unto Jerusalem to minister unto the saints. 
Rom 15:26  For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 
Rom 15:27  It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 
Rom 15:28  When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 
Rom 15:29  And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. 
Rom 15:30  Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; 
Rom 15:31  That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; 
Rom 15:32  That I may come unto you with joy by the will of God, and may with you be refreshed. 
Rom 15:33  Now the God of peace be with you all. Amen. 
Romans 15:1
We then that are strong,.... Meaning not only ministers of the Gospel, who are men of strong parts, great abilities, mighty in the Scriptures, valiant for the truth on earth, and pillars in God's house; for though the apostle includes himself, yet not merely as such, but as expressing it to be his duty in common with other Christians; and the rather he does this, to engage them to the practice of it: but the stronger and more knowing part of private Christians are here intended; the Apostle John's young men, who are strong, in distinction from little children, or new born babes, that are at present weaklings; and from fathers who are on the decline of life, and just going off the stage; see 1Jn_2:12; when these young men are in the bloom and flower of a profession, in the prime of their judgment, and exercise of grace; who are strong in Christ, and not in themselves, in the grace that is in him, out of which they continually receive; who are strong in the grace of faith, and are established and settled in the doctrine of it; and have a large and extensive knowledge of the several truths of the Gospel; and, among the rest, of that of Christian liberty:
ought to bear the infirmities of the weak; of them that are weak in faith and knowledge, particularly in the knowledge of their freedom from Mosaical observances: their "infirmities" are partly their ignorance, mistakes, and errors, about things indifferent; which they consider and insist on, and would impose upon others, as necessary and obliging; and partly the peevishness and moroseness which they show, the hard words they give, and the rash judgment and rigid censures they pass on their brethren, that differ from them: such persons and their infirmities are to be borne with; they are not to be despised for their weakness; and if in the church, are not to be excluded for their mistakes; and if not members, are not to be refused on account of them; since they arise from weakness, and are not subversive of the fundamental doctrines of the Gospel: they are not to be treated as wicked men, but as weak brethren; and their peevish tempers, morose dispositions and conduct, their hard speeches and censorious expressions, are patiently to be endured; they should be considered as from whence they arise, not from malice and ill will, from a malignant spirit, but from weakness and misguided zeal, for what they take to be in force, when it is abolished: moreover, they are to be complied with in cases not sinful, as the apostle did in circumcising Timothy, Act_16:3, and purifying himself according to the law, Act_21:26; and so to the weak he became weak, to gain some, 1Co_9:22, and therefore could urge this exhortation by his own example with greater force; and which he represents, not only as what would be honourable, and a point of good nature, and as doing a kind action, but as what "ought" to be; what the law of love obliges to, and what the grace of love, which "bears all things", 1Co_13:7, constrains unto; and which indeed if not done, they that are strong do not answer one end of their having that spiritual strength they have; and it is but complying with the golden rule of Christ, to do as we would be done by, Mat_7:12,
and not please ourselves: either entertain pleasing thoughts of, and make pleasing reflections on their stronger faith, greater degree of knowledge, superior light and understanding; which being indulged, are apt to excite and encourage spiritual pride and vanity, and generally issue in the contempt of weaker brethren; nor do those things, which are pleasing and grateful to themselves, to the offence and detriment of others; for instance, and which is what the apostle has reference to, to gratify their appetite, by eating such meat as is forbidden by the law of Moses, to the grieving of the weak brethren, wounding their consciences, and destroying their peace; these things should not be done; stronger Christians should deny themselves the use of their Christian liberty in things indifferent, when they cannot make use of it without offence.
Personal Greetings
Rom 16:1  I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 
Rom 16:2  That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. 
Rom 16:3  Greet Priscilla and Aquila my helpers in Christ Jesus: 
Rom 16:4  Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. 
Rom 16:5  Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. 
Rom 16:6  Greet Mary, who bestowed much labour on us. 
Rom 16:7  Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. 
Rom 16:8  Greet Amplias my beloved in the Lord. 
Rom 16:9  Salute Urbane, our helper in Christ, and Stachys my beloved. 
Rom 16:10  Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. 
Rom 16:11  Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 
Rom 16:12  Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 
Rom 16:13  Salute Rufus chosen in the Lord, and his mother and mine. 
Rom 16:14  Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 
Rom 16:15  Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 
Rom 16:16  Salute one another with an holy kiss. The churches of Christ salute you. 
Final Instructions and Greetings
Rom 16:17  Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 
Rom 16:18  For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 
Rom 16:19  For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 
Rom 16:20  And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. 
Rom 16:21  Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 
Rom 16:22  I Tertius, who wrote this epistle, salute you in the Lord. 
Rom 16:23  Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. 
Rom 16:24  The grace of our Lord Jesus Christ be with you all. Amen. 
Doxology
Rom 16:25  Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 
Rom 16:26  But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 
Rom 16:27  To God only wise, be glory through Jesus Christ for ever. Amen. Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea. 
Romans 16:1
I commend unto you Phebe our sister,.... This chapter chiefly consists of commendations and salutations of persons, and begins with the former. It was usual to give letters of commendation of a member of one church to those of another; see 2Co_3:1; The person who is here recommended was, as appears from the subscription of this epistle, if that may be depended on, the bearer of this letter, and is described by her name, Phebe; as she dwelt at Cenchrea, it is probable she was a Grecian, as is her name. Pausanias (e) makes frequent mention of one of this name in Greece. With the Heathen poets, Pheobus was the sun, and Phoebe the moon. Though it is not unlikely that she might be a Jewess, since there were many of them in those parts; and this was a name in use among them. We often read (f) of R. Ishmael בן פאבי, "ben Phoebi", which I take to be the same name with this. She is recommended as a sister, "our sister"; not in a natural, but spiritual relation; one that was a member of the church at Cenchrea, and in full communion with it; for as it was usual to call the men brethren, it was common to call the women sisters. Elderly men were called fathers, younger men brethren; elderly women were styled mothers, and younger women sisters, who were partakers of the grace of God, and enjoyed the fellowship of the saints:
which is a servant of the church which is at Cenchrea. This place was a seaport of the Corinthians, distant from Corinth about seventy furlongs, or eight or nine miles: it was on one side of the Isthmus, as Lechea was on the other (g); See Gill on Act_18:18. In the way to this place from the Isthmus, as Pausanias relates (h), was the temple of Diana, and a very ancient sculpture; and in Cenchrea itself was the temple of Venus, and a wooden image; and near the flow of the sea was a Neptune of brass. But now, in this place, was a church of Jesus Christ; and since it was so near to Corinth, it shows that churches in those early times were not national, or provincial, but congregational. Of this church Phebe was a servant, or, as the word signifies, a minister or deacon; not that she was a teacher of the word, or preacher of the Gospel, for that was not allowed of by the apostle in the church at Corinth, that a woman should teach; see 1Co_14:34; and therefore would never be admitted at Cenchrea. Rather, as some think, she was a deaconess appointed by the church, to take care of the poor sisters of the church; though as they were usually poor, and ancient women; that were put into that service, and this woman, according to the account of her, being neither poor, nor very ancient; it seems rather, that being a rich and generous woman, she served or ministered to the church by relieving the poor; not out of the church's stock, as deaconesses did, but out of her own substance; and received the ministers of the Gospel, and all strangers, into her house, which was open to all Christians; and so was exceeding serviceable to that church, and to all the saints that came thither: though it is certain that among the ancient Christians there were women servants who were called ministers. Pliny, in an epistle of his to Trajan the emperor, says (i), that he had examined two maids, "quae ministrae dicebantur", "who were called ministers", to know the truth of the Christian religion.
(e) Graec. Deseript. l. 2. p. 125. l. 3. p. 190. l. 4. p. 276. (f) Misn. Sota, c. 9. sect. 15. T. Bab. Yoma, fol. 9. 1. & 35. 2. Jucbasin, fol. 24. 2. & 54. 2. (g) Plin. Natural Hist. l. 4. c. 4. Ptolem. l. 3. c. 16. (h) in Corinthiacis, p. 88. (i) Epist. l. 10. ep. 97.
Romans
INTRODUCTION TO ROMANS
Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles written before it, as the two epistles to the Thessalonians, the two to the Corinthians, the first epistle to Timothy, and that to Titus: the reason why this epistle stands first, is either the excellency of it, of which Chrysostom had so great an esteem that he caused it to be read over to him twice a week; or else the dignity of the place, where the persons lived to whom it is written, being Rome, the imperial city: so the books of the prophets are not placed in the same order in which they were written: Hosea prophesied as early as Isaiah, if not earlier; and before Jeremiah and Ezekiel, and yet stands after them. This epistle was written from Corinth, as the subscription of it testifies; and which may be confirmed from the apostle's commendation of Phoebe, by whom he sent it, who was of Cenchrea, a place near Corinth; by his calling Erastus, the chamberlain of the city, who abode at Corinth, 2Ti_4:20, and Gaius his host, who was a Corinthian, Rom_16:23, 1Co_1:14, though at what time it was written from hence, is not so evident: some think it was written in the time of his three months' travel through Greece, Act_20:2, a little before the death of the Emperor Claudius, in the year of Christ 55; others, that it was written by him in the short stay he made at Corinth, when he came thither, as is supposed, from Philippi, in his way to Troas, where some of his company went before, and had been there five days before him: and this is placed in the second year of Nero, and in the year of Christ 56; however, it was not written by him during his long stay at Corinth, when he was first there, but afterwards, even after he had preached from Jerusalem, and round about unto Illyricum: and when he was about to go to Jerusalem, with the contributions of the churches of Macedonia and Achaia, to the poor saints there, Rom_15:19. The persons to whom this epistle was sent were Roman saints, both Jews and Gentiles, inhabiting the city of Rome; of which city and church; See Gill on Act_28:14; Act_28:15; by whom the Gospel was first preached at Rome, and who were the means of forming the church there, is not very evident Irenaeus, an ancient writer, says (a), that Peter and Paul preached the Gospel at Rome, and founded the church; and Gaius, an ecclesiastical man, who lived in the time of Zephyrinus, bishop of Rome, asserts the same; and Dionysius; bishop of the Corinthians, calls the Romans the plantation of Peter and Paul (b): whether Peter was ever at Rome is not a clear point with many; and certain it is, that the Apostle Paul had not been at Rome when he wrote this epistle, at least it seems very probable he had not, by several expressions in Rom_1:10; and yet here was a church to which he writes, and had been a considerable time; for their faith was spoken of throughout the world, Rom_1:8; and when the apostle was on the road to this city, the brethren in it met him, Act_28:15. The chief design of this epistle is to set in a clear light the doctrine of justification: showing against the Gentiles, that it is not by the light of nature, and works done in obedience to that, and against the Jews, that it was not by the law of Moses, and the deeds of that; which he clearly evinces, by observing the sinful and wretched estate both of Jews and Gentiles: but that it is by the righteousness of Christ imputed through the grace of God, and received by faith; the effects of which are peace and joy in the soul, and holiness in the life and conversation: he gives an account of the justified ones, as that they are not without sin, which he illustrates by his own experience and case; and yet are possessed of various privileges, as freedom from condemnation, the blessing of adoption, and a right to the heavenly inheritance; he treats in it concerning predestination, the calling of the Gentiles, and the rejection of the Jews; and exhorts to the various duties incumbent on the saints, with respect to one another, and to the world, to duties of a moral and civil nature, and the use of things indifferent; and closes it with the salutations of divers persons.
(a) Adv. Haeres. l. 3. c. 1. Vid. Euseb. Eccl. Hist. l. 5. c. 8. (b) Apud Euseb. Eccl. Hist. l. 2. c. 25.

The Word of Life
1Jn 1:1  That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 
1Jn 1:2  (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) 
1Jn 1:3  That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 
1Jn 1:4  And these things write we unto you, that your joy may be full. 
Walking in the Light
1Jn 1:5  This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 
1Jn 1:6  If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 
1Jn 1:7  But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 
1Jn 1:8  If we say that we have no sin, we deceive ourselves, and the truth is not in us. 
1Jn 1:9  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 
1Jn 1:10  If we say that we have not sinned, we make him a liar, and his word is not in us. 
1 John 1:1
That which was from the beginning,.... By which is meant not the Gospel, as if the apostle's design was to assert the antiquity of that, and clear it from the charge of novelty; for though that is called the word, and the word of life, and is the Spirit which gives life, and is the means of quickening dead sinners, and brings the report of eternal life and salvation by Christ, yet the seeing of it with bodily eyes, and handling it with corporeal hands, do not agree with that; but Jesus Christ is here intended, who in his divine nature was, really existed as a divine person, as the everlasting Jehovah, the eternal I AM, which is, and was, and is to come, and existed "from the beginning"; not from the beginning of the preaching of the Gospel by John only, for he was before the Gospel was preached, being the first preacher of it himself, and before John was; yea, before the prophets, before Abraham, and before Adam, and before all creatures, from the beginning of time, and of the creation of the world, being the Maker of all things, even from everlasting; for otherwise he could not have been set up in an office capacity so early, or God's elect be chosen in him before the foundation of the world, and they have grace and blessings given them in him before the world began, or an everlasting covenant be made with him; see Joh_1:1;
which we have heard; this, with what follows, proves him to be truly and really man; for when the Word was made flesh, and dwelt among men, the apostles heard, and saw, and handled him; they not only heard a voice from heaven, declaring him to be the Son of God, but they often heard him speak himself, both in private conversation with them, and in his public ministry; they heard his many excellent discourses on the mount, and elsewhere, and those that were particularly delivered to them a little before his death; and blessed were they on this account, Mat_13:16;
which we have seen with our eyes: with the eyes of the body, with their own, and not another's; and they saw him in human nature, and the common actions of life he did, as eating, drinking, walking, &c. and his many miracles; they saw him raise the dead, cleanse the lepers, restore sight to the blind, cause the lame to walk, the dumb to speak, and the deaf to hear; and they saw him transfigured on the mount. John was one that was present at that time, and saw his glory, as he also was when he hung upon the cross, and saw him bleeding, gasping, and dying there; they saw him after his resurrection from the dead, he showed himself to them alive, and was seen of them forty days; they saw him go up to heaven, and a cloud receiving him out of their sight:
which we have looked upon; wistly and intently, once and again, and a thousand times, and with the utmost pleasure and delight; and knew him perfectly well, and were able to describe exactly his person, stature, features, and the lineaments of his body:
and our hands have handled of the Word of life; as Peter did when Jesus caught him by the hand on the water, when he was just ready to sink; and as this apostle did, when he leaned on his bosom; and as Thomas did, even after his resurrection, when he thrust his hand into his side; and as all the apostles were called upon to see and handle him, that it was he himself, and not a spirit, which has not flesh and bones as he had. Now as this is said of Christ, the Word of life, who is so called, because he has life in himself, as God, as the Mediator, and as man, and is the author of life, natural, spiritual, and eternal, it must be understood as he, the Word, is made manifest in the flesh; for he, as the Word, or as a divine person, or as considered in his divine nature, is not to be seen nor handled: this therefore is spoken of the Word, or of the person of Christ, God-man, with respect to his human nature, as united to the Logos, or Word of God; and so is a proof of the truth and reality of his human nature, by several of the senses.
Christ Our Advocate
1Jn 2:1  My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 
1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 
1Jn 2:3  And hereby we do know that we know him, if we keep his commandments. 
1Jn 2:4  He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 
1Jn 2:5  But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 
1Jn 2:6  He that saith he abideth in him ought himself also so to walk, even as he walked. 
The New Commandment
1Jn 2:7  Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 
1Jn 2:8  Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 
1Jn 2:9  He that saith he is in the light, and hateth his brother, is in darkness even until now. 
1Jn 2:10  He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 
1Jn 2:11  But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. 
1Jn 2:12  I write unto you, little children, because your sins are forgiven you for his name's sake. 
1Jn 2:13  I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 
1Jn 2:14  I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 
Do Not Love the World
1Jn 2:15  Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 
1Jn 2:16  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 
1Jn 2:17  And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. 
Warning Concerning Antichrists
1Jn 2:18  Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 
1Jn 2:19  They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 
1Jn 2:20  But ye have an unction from the Holy One, and ye know all things. 
1Jn 2:21  I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 
1Jn 2:22  Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 
1Jn 2:23  Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 
1Jn 2:24  Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 
1Jn 2:25  And this is the promise that he hath promised us, even eternal life. 
1Jn 2:26  These things have I written unto you concerning them that seduce you. 
1Jn 2:27  But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 
Children of God
1Jn 2:28  And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 
1Jn 2:29  If ye know that he is righteous, ye know that every one that doeth righteousness is born of him. 
1 John 2:1
My little children,.... The apostle may address the saints under this character, on account of their regeneration by the Spirit and grace of God, in which they were as newborn babes; and on account of his being the instrument of their conversion, and so was their spiritual father, and therefore calls them his own children; and he might the rather use such a way of speaking, because of his advanced age, being now in his old age, and John the elder in age as well as in office; as well as to show his paternal affection for them, and care of them, and that what he had wrote, or should write, was not from any disrespect, but from pure love to them; and it might serve to put them in mind of their weakness in faith, in knowledge, and spiritual strength, that they might not entertain high notions of themselves, as if they were perfect and without infirmities; and it is easy to observe, that this is one of Christ's expressions, Joh_13:33, from whose lips the apostle took it, whose words and phrases he greatly delighted in, as he seems to do in this, by his frequent use of it; see 1Jn_2:18.
These things write I unto you; concerning the purity and holiness of God, who is light itself; concerning fellowship with him, which no one that lives in sin can have; concerning pardon and cleansing from sin by the blood of Christ, and concerning sin being in them, and they not without it. The Ethiopic version reads, "we write", as in 1Jn_1:4;
that ye sin not; not that he thought they could be entirely without it, either without the being of it, or the commission of it, in thought, word, or deed, for this would be to suppose that which is contrary to his own words, in 1Jn_1:8; but he suggests that the end of his writing on these subjects was, that they might not live in sin, and indulge themselves in a vicious course of living, give up themselves to it, and walk in it, and work it with all greediness: and nothing could be more suitably adapted to such an end than the consideration of the holiness of God, who calls by his grace; and of the necessity of light and grace and holiness in men to communion with him; and of the pardoning grace of God and cleansing blood of Christ, which, when savingly applied, sets men against sin, and makes them zealous of good works; and of the indwelling of sin in the saints, which puts them upon their guard against it:
and if any man sin; as every man does, even everyone that is in the light, and walks in it, and has fellowship with God; everyone that believes in Christ, and is justified through his righteousness, and pardoned by his blood; everyone of the little children; for the apostle is not speaking of mankind in general who sin, for Christ is not an advocate for all that sin, but of these in particular; hence the Arabic version renders it, "if any of you sin"; and this, with the following, he says not to encourage in sin, but to comfort under a sense of it:
we have an advocate with the Father, Jesus Christ the righteous; Christ is an advocate, not for just or righteous persons, for as he came not to call these to repentance, nor to die for them, so such have no need of an advocate, nor is he one for them; but as he came to call sinners, and to save them, and died for them, the just for the unjust, so he is an advocate, and makes intercession for transgressors; and not for all men, though they have all sinned; not for the world, or those so called in distinction from the persons given him by his Father, for these he prays not; but for all the elect, and whatsoever charges are brought against them he answers to them, and for them; and for all that believe in him, be they weak or strong, even for the apostles as well as others; for they were not without sin, were men of like passions as others, and carried about with them a body of sin, and had their daily infirmities, and so needed an advocate as others; and hence John says, "we have an advocate", &c. but then Christ is not an advocate for sin, though for sinners; he does not vindicate the commission of sin, or plead for the performance of it; he is no patron of iniquity; nor does he deny that his clients have sinned, or affirm that their actions are not sins; he allows in court all their sins, with all their aggravated circumstances; nor does he go about to excuse or extenuate them; but he is an advocate for the non-imputation of them, and for the application of pardon to them: he pleads in their favour, that these sins have been laid upon him, and he has bore them; that his blood has been shed for the remission of them, and that he has made full satisfaction for them; and therefore in justice they ought not to be laid to their charge; but that the forgiveness of them should be applied unto them, for the relief and comfort of their burdened and distressed consciences: and for this he is an advocate for his poor sinning people "with the Father"; who being the first Person, and the Son the advocate, and the Spirit sustaining a like character, is only mentioned; and he being God against whom sin is committed, and to whom the satisfaction is made; and the rather, as he is the Father of Christ, and of those for whom he is an advocate; seeing it may be concluded that his pleadings will be with success, since he is not only related to him, and has an interest in him himself, but the persons also, whose patron he is, are related to him, and have a share in his paternal affection and care: moreover, this phrase, as it expresses the distinct personality of Christ from the Father, so his being with him in heaven at his right hand, and nearness to him; where he discharges this office of his, partly by appearing in person for his people in the presence of God; and partly by carrying in and presenting their confessions of sin, and their prayers for the fresh discoveries and applications of pardoning grace, which he offers up to his Father with the sweet incense of his mediation; and chiefly by pleading the virtue of his blood, righteousness, and sacrifice, which are carried within the vail, and are always in sight, and call aloud for peace and pardon; as also by answering and removing the charges and accusations of the court adversary, the accuser of the brethren, the devil; as well as by the declarations of his will, demanding in point of justice, in consideration of his sufferings and death, that such and such blessings be bestowed upon his people, as pardon, righteousness, grace, and supplies of grace, and at last glory; and by applying these benefits to their souls as a "comforter", which the word here used also signifies, and is so rendered, Joh_14:16; and by the Arabic version here. Now the saints have but one advocate, and that is enough for them; the apostle does not say we have advocates, but "an advocate"; not angels, nor saints departed, but Jesus Christ only, who is the one Mediator between God and man, 1Ti_2:5, and he is a continual one, he ever lives to make intercession; his blood is always speaking, and he always pleading; and therefore it is said "we have", not we have had, or we shall have an advocate and he is a prevalent one, he is always heard, he thoroughly pleads the cause he undertakes, and ever carries it; which is owing to the dignity of his person, his interest with his Father, and the virtue and value of his sacrifice: and he every way fit for such a work, for he is "righteous"; not only in his natures, both divine and human, but in his office, as Mediator, which he faithfully and righteously performs; he is a very proper person to plead for guilty persons, which he could not do if he himself was guilty; but he is so holy and righteous that nothing can be objected to him by God; and it need not be doubted by men that he will act the faithful part to them, and righteously serve them and their cause; and it is moreover his righteousness which he has wrought out, and is imputed to them, that carries the cause for them; and therefore this character of Christ fitly added, as is also the following. The Jews (i) have adopted the word in the text into their language, but have applied it to a different purpose, to alms deeds, repentance, and good works. Much more agreeably Philo the Jew (k) speaks of the son of perfect virtue, παρακλητω, "as an advocate" for the forgiveness of sins, and for a supply of everlasting good things.
(i) Pirke Abot, c. 4. sect. 11. T. Bab. Sabbat, fol. 32. 1. T. Bab. Bava Bathra, fol. 10. 1. (k) De Vita Mosis, l. iii. p. 673.
1Jn 3:1  Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 
1Jn 3:2  Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 
1Jn 3:3  And every man that hath this hope in him purifieth himself, even as he is pure. 
1Jn 3:4  Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 
1Jn 3:5  And ye know that he was manifested to take away our sins; and in him is no sin. 
1Jn 3:6  Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 
1Jn 3:7  Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 
1Jn 3:8  He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 
1Jn 3:9  Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 
1Jn 3:10  In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. 
Love One Another
1Jn 3:11  For this is the message that ye heard from the beginning, that we should love one another. 
1Jn 3:12  Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. 
1Jn 3:13  Marvel not, my brethren, if the world hate you. 
1Jn 3:14  We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. 
1Jn 3:15  Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 
1Jn 3:16  Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. 
1Jn 3:17  But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 
1Jn 3:18  My little children, let us not love in word, neither in tongue; but in deed and in truth. 
1Jn 3:19  And hereby we know that we are of the truth, and shall assure our hearts before him. 
1Jn 3:20  For if our heart condemn us, God is greater than our heart, and knoweth all things. 
1Jn 3:21  Beloved, if our heart condemn us not, then have we confidence toward God. 
1Jn 3:22  And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. 
1Jn 3:23  And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 
1Jn 3:24  And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. 
1 John 3:1
Behold what manner of love,.... See, take notice, consider, look by faith, with wonder and astonishment, and observe how great a favour, what an instance of matchless love, what a wonderful blessing of grace,
the Father hath bestowed upon us: the Father of Christ, and the Father of us in Christ, who hath adopted us into his family, and regenerated us by his grace, and hath freely given us the new name:
that we should be called the sons of God. The Alexandrian copy, and some others, and the Vulgate Latin version, add, "and we are", or "be"; and the Ethiopic version, "and have been"; for it is not a mere name that is bestowed, but the thing itself in reality; and in the Hebrew language, "to be called", and "to be", are terms synonymous; see Isa_9:6; in what sense the saints are the sons of God; See Gill on Gal_4:6; this blessing comes not by nature, nor by merit, but by grace, the grace of adoption; which is of persons unto an inheritance they have no legal right unto; the spring of it is the everlasting and unchangeable love of God, for there was no need on the adopter's side, he having an only begotten and beloved Son, and no worth and loveliness in the adopted, they being by nature children of wrath; it is a privilege that exceeds all others, and is attended with many; so that it is no wonder the apostle breaks out in this pathetic manner, and calls upon the saints to view it with admiration and thankfulness:
therefore the world knoweth us not; that is, the greater part of the world, the world that lies in wickedness, the men of the world, who have their portion in this life, whom the god of this world has blinded, and who only mind the things of the world, and are as when they came into it, and have their conversation according to the course of it; these do not know the saints are the sons of God; the new name of sons is what no man knoweth but he that receiveth it; they do not own the saints as theirs, as belonging to them, but reckon them as the faith of the world, and the offscouring of all things; nor do they love them, and that because they are not their own, but hate them and persecute them: the reason is,
because it knew him not; neither the Father, whose sons they are, and who has bestowed the grace upon them; wherefore they know not, and disown and persecute his children; see Joh_17:25; nor the Lord Jesus Christ, the only begotten of the Father, the firstborn among many brethren; who, though he made the world, and was in it, was not known by it, but was hated, abused, and persecuted; and therefore it need not seem strange that the saints, who are the sons of God by adoption, should be treated in like manner.
Test the Spirits
1Jn 4:1  Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 
1Jn 4:2  Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 
1Jn 4:3  And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 
1Jn 4:4  Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 
1Jn 4:5  They are of the world: therefore speak they of the world, and the world heareth them. 
1Jn 4:6  We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. 
God Is Love
1Jn 4:7  Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. 
1Jn 4:8  He that loveth not knoweth not God; for God is love. 
1Jn 4:9  In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 
1Jn 4:10  Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 
1Jn 4:11  Beloved, if God so loved us, we ought also to love one another. 
1Jn 4:12  No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 
1Jn 4:13  Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. 
1Jn 4:14  And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 
1Jn 4:15  Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 
1Jn 4:16  And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. 
1Jn 4:17  Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 
1Jn 4:18  There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. 
1Jn 4:19  We love him, because he first loved us. 
1Jn 4:20  If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 
1Jn 4:21  And this commandment have we from him, That he who loveth God love his brother also. 
1 John 4:1
Beloved, believe not every spirit,.... The apostle having mentioned the word "spirit" in the latter part of the preceding chapter, takes an occasion from thence to return to what he had been suggesting in the "second" chapter, concerning the many antichrists that then were, and whom he points out, and here cautions against. By "every spirit" he means, either every doctrine that is pretended to come from the Spirit of God, or every teacher, who professes to be qualified and sent by him, and to have his light, knowledge, and doctrine from him. Every true minister of the Gospel has the Spirit, and the gifts of the Spirit, more or less, to qualify him for his work; he is separated, and called to it by him, and receives his spiritual light find knowledge from him; it is he that teaches him sound doctrine, and leads him into all truth, as it is in Jesus, and brings every necessary truth to his remembrance; and who succeeds his ministrations to the good of souls: but there are some who call themselves the ministers of the Gospel, who, though they may have some natural abilities, and a share of human learning, and a notional knowledge of things, yet have never received either grace or gifts from the Spirit; nor have they been ever called by him; nor are their ministrations according to that divine word which is inspired by him, nor attended with his demonstration and power; wherefore, though some professing to have the Spirit of Christ are to be believed, yet not everyone; and though the Spirit is not to be quenched in any, nor prophesying to be despised, yet care should be taken what is heard and received: some persons are so obstinate and incredulous as not to believe anything that is declared, be the evidence what it will; as the Jews would not believe Christ and his apostles, though what they said agreed with Moses and the prophets, and was confirmed by miracles; and others are too credulous; at once receive every teacher, and embrace every upstart doctrine: this they should not do,
but try the spirits whether they are of God; not by human reason, especially as carnal and unsanctified; for though the doctrines of the Gospel are not contrary to true reason, they are above it, and not to be judged of by it, and are disapproved of and rejected by carnal reason; but by the word of God, which is the standard of all doctrine; and whatever agrees with that is to be received, and what does not should be rejected. And so to do is very commendable, as appears from the instance of the Beraeans, who on this account are said to be more noble than those of Thessalonica, Act_17:11; and from the commendation of the church at Ephesus, Rev_2:2. And this is what every believer, every private Christian should do; to them it belongs to read and search the Scriptures, and prove all things, and judge for themselves of the truth of doctrine; and to such a probation or trial of the spirits, spiritual light, knowledge, judgment, sense, experience, and divine guidance are necessary, which should be asked of God, and an increase thereof; and all such diligent searchers, and humble inquirers, are capable of making judgment of persons and doctrines, whether they are from the Spirit of God or not, for the Spirit of God never speaks contrary to his word: and the reason why such a trial should be made is,
because many false prophets are gone out into the world: such who pretended either to a revelation of future things, and to foretell things to come; or rather to a gift of prophesying, or preaching in Christ's name, to be "prophets" and spiritual men, and ministers of the word, but were "false" ones; who either predicted what did not come to pass, or rather preached false doctrine, by corrupting the word, and handling it deceitfully, and so imposed upon and ruined the souls of others, as well as deceived their own: and there were not only one, or two, or a few of these, but "many", as our Lord had foretold, Mat_24:11; and which makes the reason the stronger for not believing every spirit, but trying them; and the rather, since they were not sent of God, hot called out by his churches, but were "gone out" of themselves; of their own heads, and without any mission from God or man: and "into the world" too; they were in every part of it, and especially where there were any churches of Christ; into which they first crept in privily, and at unawares, but afterwards became public preachers of the word, and then separating from them, set up openly in the world for themselves.
Overcoming the World
1Jn 5:1  Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 
1Jn 5:2  By this we know that we love the children of God, when we love God, and keep his commandments. 
1Jn 5:3  For this is the love of God, that we keep his commandments: and his commandments are not grievous. 
1Jn 5:4  For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 
1Jn 5:5  Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 
Testimony Concerning the Son of God
1Jn 5:6  This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 
1Jn 5:7  For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 
1Jn 5:8  And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. 
1Jn 5:9  If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. 
1Jn 5:10  He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 
1Jn 5:11  And this is the record, that God hath given to us eternal life, and this life is in his Son. 
1Jn 5:12  He that hath the Son hath life; and he that hath not the Son of God hath not life. 
That You May Know
1Jn 5:13  These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. 
1Jn 5:14  And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 
1Jn 5:15  And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 
1Jn 5:16  If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 
1Jn 5:17  All unrighteousness is sin: and there is a sin not unto death. 
1Jn 5:18  We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. 
1Jn 5:19  And we know that we are of God, and the whole world lieth in wickedness. 
1Jn 5:20  And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 
1Jn 5:21  Little children, keep yourselves from idols. Amen. 
1 John 5:1
Whosoever believeth that Jesus is the Christ,.... Or the Messiah that was prophesied of old, was long promised to the Jews, and whom they expected; there was a person spoken of in the writings of the Old Testament under this character, Psa_2:2; and the Jews looked for him; and Jesus of Nazareth is he, as appears by all the characteristics of the Messiah in prophecy being found upon him: this the Jews deny, but is the grand article of faith embraced by the apostles and followers of Jesus, and is of very great importance; he that denies it is a liar, and he that does not believe it shall die in his sins: the word signifies "anointed", and includes all the offices of the Son of God, to which he was anointed, as prophet, priest, and King; so that to believe him to be the Christ, is to believe him to be that prophet Moses said should come, and who has declared the whole mind and will of his Father; and that he is that priest that should arise after the order of Melchizedek, and make atonement for sin, and intercession for transgressors; and that he is that King whom God has set over his holy hill of Zion, whose laws are to be obeyed, and his commands observed: but to believe that Jesus is the Christ, or the Messiah, is not barely to give an assent to this truth, or to acknowledge it; so the devils themselves have done, Luk_4:41; and whole nations of men, multitudes of which were never born of God; it is not a mere profession of it before men, or an idle, inoperative faith, which is destitute of love to Christ, and obedience to him; but whereas his work and business, as the Christ of God, was to bring in an everlasting righteousness, to procure the remission of sin, and to make peace and reconciliation for it, and to obtain eternal salvation; true faith in him as the Messiah is a believing with the heart unto righteousness, or a looking to, and trusting in the righteousness of Christ for justification; and a dealing with his blood for pardon and cleansing, under a sense of guilt and filth; and a laying hold on his atoning sacrifice for the expiation of sin, and peace with God; and a reception of him as the only Saviour and Redeemer, or a dependence on him for life and salvation; and which faith shows itself in love to him, and in a professed subjection to his Gospel, and cheerful submission to his ordinances: and every such person
is born of God; is a partaker of the divine nature; has Christ formed, and every grace of the Spirit implanted in him, among which faith in Christ is a considerable one; and such an one in consequence is openly a child and heir of God, wherefore, to be born of God is an instance of great grace, and an high honour and privilege, and of the greatest moment and importance. Regeneration is not owing to the power and will of man, but to the abundant mercy and good will of God, and is an instance of his rich mercy, great love, and free favour, and commands love again:
and everyone that loveth him that begat; that is, God the Father, who has begotten them again to a lively hope, according to his abundant mercy and sovereign will; and as he is their Father that has begotten them, they cannot but love him: and such an one
loveth him also that is begotten of him; not only Jesus Christ, who by nature is the only begotten of the Father; for those who know God to be their Father by adoption and regeneration, will love Christ, who is the Son of God by nature; see Joh_8:42; but also every regenerate person, all that are born of God; since they are the children of the same Father with them, belong to the same household and family, and bear the image and likeness of their heavenly Father on them.
1 John
INTRODUCTION TO 1 JOHN
The author of this epistle was John, the son of Zebedee, the disciple whom Jesus loved: he was the youngest of the apostles, and survived them all. He does not indeed put his name to this epistle, as the Apostles Paul, Peter, James, and Jude do to theirs; and it is easy to observe, that when this disciple, in his writings, had any occasion to speak of himself, it was usually by such a circumlocution, as the disciple whom Jesus loved, or the other disciple, studiously concealing his name: so that his not putting his name to this epistle need not create any scruple about his being the author of it, which everywhere breathes the temper and spirit of this great apostle; and whoever compares this epistle, and the Gospel written by him, together, will easily conclude it to be his, both from the style and subject matter of it: besides, as Eusebius asserts (a), this epistle was generally received without scruple, both by ancient and modern writers. It is called "general", because it was not written and sent to any particular church, or person, and not because it was for the general use of the churches, for so are all the particular epistles but because it was written to the Christians in general, or to the believing Jews in general wherever they were; for that it was written to the Jews seems evident from 1Jn_2:2. It was called, by some of the ancients, the epistle of John to the Parthians (b); by whom must be meant not the natives of Parthia but the Jews professing to believe in Christ, who dwelt in that empire. We read of Parthian Jews a the feast of Pentecost, Act_2:9, who at that time might be converted, and, upon their return to their own country, lay the foundation of a Gospel church state there Dr. Lightfoot (c) conjectures from a passage in 3Jn_1:9 that this epistle was written to the Corinthians; but there does not seem to be any sufficient reason for it. As for the time when, and place where, this epistle was written, it is not easy to say: some think it was written at Patmos, whither the apostle was banished in the reign of Domitian, and where he wrote the book of the Revelations; see Rev_1:9; and here some say he wrote his Gospel, and this epistle, and that a little before the destruction of Jerusalem, and which he calls the last time or hour; and that his design in writing it was to exhort the believing Jews, either in Parthia, or scattered about in other countries, to brotherly love, and to warn them against false Christs and false prophets, which were now gone forth into the world to deceive men; see 1Jn_2:18. Others think that it was written by him, when a very old man, after his return from his exile to Ephesus, where he resided during his life, and where he died, and was buried. It is called his "first" epistle general, not that it is the first general epistle, for the other two are written to particular persons, but is the first he wrote, and which is general: the occasion, and manifest design of it, is to promote brotherly love, which he enforces upon the best principles, and with the strongest arguments, taken from the love of God and Christ, from the commandment of Christ, and its being an evidence of regeneration, and the truth and glory of a profession of religion: and also to oppose and stop the growth of licentious principles, and practices, and heretical doctrines. The licentious principles and practices he condemns are these, that believers had no sin in them, or need not be concerned about it, nor about their outward conversation, so be they had but knowledge; and these men boasted of their communion with God, notwithstanding their impieties; and which were the sentiments and practices of the Nicolaitans, Gnostics, and Carpocratians. The heresies he sets himself against, and refutes, are such as regard the doctrine of the Trinity, and the person and office of Christ. There were some who denied a distinction, of persons in the Trinity, and asserted there was but one person; that the Father was not distinct from the Son, nor the Son from the Father; and, by confounding both, tacitly denied there was either, as Simon Magus, and his followers; regard is had to these in 1Jn_2:22 and others, as the unbelieving Jews, denied that Jesus was the Messiah, or that Christ was come in the flesh; these are taken notice of in 1Jn_2:22. Others, that professed to believe in Jesus Christ, denied his proper deity, and asserted he was a mere man, and did not exist before he took flesh, of the virgin, as Ebion and Cerinthus; these are opposed in 1Jn_1:1. And others denied his real humanity, and affirmed that he was a mere phantom; that he only had the appearance of a man, and assumed human nature, and suffered, and died, and rose again in show only, and not in reality; of which sort were the followers of Saturninus and Basilides, and which are confuted in 1Jn_1:1. This epistle is, by Clemens Alexandrinus (d), called his "greater" or "larger epistle", it being so in comparison of the other two that follow.
(a) Eccl. Hist. l. 3. c. 24. (b) Augustin. apud Grotium. (c) Hor. Hebr. in 1 Cor. i. 14. (d) Stromat. l. 2. p. 389.
Greeting
2Jn 1:1  The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; 
2Jn 1:2  For the truth's sake, which dwelleth in us, and shall be with us for ever. 
2Jn 1:3  Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. 
Walking in Truth and Love
2Jn 1:4  I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. 
2Jn 1:5  And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. 
2Jn 1:6  And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. 
2Jn 1:7  For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 
2Jn 1:8  Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 
2Jn 1:9  Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. 
2Jn 1:10  If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 
2Jn 1:11  For he that biddeth him God speed is partaker of his evil deeds. 
Final Greetings
2Jn 1:12  Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full. 
2Jn 1:13  The children of thy elect sister greet thee. Amen. 
2 John 1
INTRODUCTION TO 2 JOHN 1
The writer of this epistle describes himself by his office, an "elder", and inscribes it to a certain matron, whom he styles, on account of her honour and riches, a "lady"; and by reason of her grace, "elect"; and to her children, who, as well as herself, were the objects of the apostle's love, and of all that knew the truth, and that for the sake of it, which was common to them all, 2Jn 1:1, the salutation follows, 2Jn_1:3, and then a congratulation of the lady, that some of her children walked in the same path of truth with herself, 2Jn_1:4, and next an exhortation to brotherly love, which is the commandment from the beginning; the evidence of which love is walking according to that, and every other command of God, 2Jn_1:5, and the rather this should be closely attended to, since many deceivers, who were no other than antichrist, had got into the world, who did not own that Christ was come in the flesh; wherefore it became those that were concerned for his name and glory, as well as their own interest, to take heed lest what was wrought should be lost, and so a full reward be not received, 2Jn_1:7, and then a description of these deceivers and false teachers is given; that they are transgressors of the rule of God's word, abide not in the doctrine of Christ, and so have not God, any interest in him; whereas he that abides in the doctrine of Christ has an interest both in the Father and in the Son, 2Jn_1:9, wherefore the apostle gives advice to the lady how to behave towards such; not to receive them into her house, nor wish them success, since so to do would be to join with them in their evil deeds, 2Jn_1:10, and then he excuses the shortness of his letter, though he had many things to write unto her, yet would not, because he hoped shortly to visit her, and then would personally relate what he had to communicate to their mutual joy, 2Jn_1:12, and closes the epistle with the salutation of her sister's children to her, 2Jn_1:13.
2 John
INTRODUCTION TO 2 JOHN
Though this epistle was called in question and gainsaid by some as authentic, as Eusebius says (a), yet there is no room to doubt of the authority of it; it was very early received into the canon of the Scripture, and is cited as such, and also as the Apostle John's, by Irenaeus (b), who was a disciple of Polycarp, and an hearer of Papias, who were both disciples of the Apostle John; nor need there be any question as to his being the author of it. Eusebius indeed does say (c), it was a doubt whether it was the Apostle John's or another of the same name; and some have since asserted, that it was written not by John the Evangelist, but by John the Presbyter of Ephesus, after the apostle; and this is thought to have some confirmation from the author of it being called an elder, or presbyter, which is judged not so agreeable to the Apostle John; though it should be observed, that Peter an apostle styles himself an elder, as John here does, 1Pe_5:1, moreover, the above ancient writer, Irenaeus, expressly ascribes this epistle to John, the disciple of the Lord; and whoever compares some passages in this epistle with the former, particularly 2Jn_1:5, with 1Jn_2:7, will easily conclude, from the likeness of style and matter, that it is a genuine epistle of the Apostle John: the design of which is to exhort and encourage the lady he writes to, to continue in the truth and faith of the Gospel, and in love to God and his people, and to avoid false teachers and their doctrines.
(a) Eccl. Hist. l. 3. c. 24. (b) Adv. Haeres. l. 1. c. 13. & l. 3. c. 18. (c) Adv. Haeres. l. 3. c. 25.
Greeting
3Jn 1:1  The elder unto the wellbeloved Gaius, whom I love in the truth. 
3Jn 1:2  Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. 
3Jn 1:3  For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 
3Jn 1:4  I have no greater joy than to hear that my children walk in truth. 
Support and Opposition
3Jn 1:5  Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 
3Jn 1:6  Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 
3Jn 1:7  Because that for his name's sake they went forth, taking nothing of the Gentiles. 
3Jn 1:8  We therefore ought to receive such, that we might be fellowhelpers to the truth. 
3Jn 1:9  I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 
3Jn 1:10  Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 
3Jn 1:11  Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God. 
3Jn 1:12  Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true. 
Final Greetings
3Jn 1:13  I had many things to write, but I will not with ink and pen write unto thee: 
3Jn 1:14  But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name. 
3 John 1:1
The elder unto the well beloved Gaius,.... The elder is the writer of the epistle, the Apostle John, who so styles himself on account of his age, and office, as in the preceding epistle. The person to whom he writes is "the well beloved Gaius"; not that Gaius, who was the Apostle Paul's host, Rom_16:23, for though their characters agree, being both hospitable men, yet neither the place nor time in which they lived. The Apostle Paul's Gaius lived at Corinth, this is in some place near to Ephesus, for the apostle in his old age purposed to come and see him shortly; the other was contemporary with Paul, this with John; there were thirty or forty years difference between them: besides, the Corinthian Gaius was baptized by Paul, and was doubtless one of his spiritual children, or converts, whereas this Gaius was one of the Apostle John's spiritual children, 3Jn_1:4; nor does he seem to be the same with Gaius of Macedonia, Act_19:29, or with Gaius of Derbe, Act_20:4, who seem to be two different persons by their country, though both companions in travel of the Apostle Paul; for which reason, as well as the time of their living, neither of them can be this Gaius, who was a settled housekeeper, and resided at some certain place. His name is a Roman name, and the same with Caius, though he seems to have been a Jew, as he might, it being usual with the Jews in other countries to take Gentile names. His character is, that he was "well beloved"; that is, of God, as it appears he was from the grace bestowed on him, from the prosperous estate of his soul, and from the truth that was in him, and his walking in it; and of the Lord Jesus Christ, for the same reasons; and also of all the brethren and saints that knew him; he being a person not only truly gracious, and of faithfulness and integrity, but of great liberality and beneficence, which must gain him much love and esteem among them; and he was well beloved by the Apostle John; and so the Syriac version renders it, "to my beloved Gaius": though his love to him is expressed in the following clause,
whom I love in the truth; as being in it, or for the sake of it, or truly and sincerely; See Gill on 2Jn_1:1.
 
3 John 1:2
Beloved, I wish above all things that thou mayest prosper,.... Or succeed in all temporal affairs, in the business of life, in which he was; and as success of this sort depends upon the blessing of God, which maketh rich, it is to be wished and prayed for from him:
and be in health; that is, of body, which above all things above all outward mercies, is the most desirable; for without this, what are the richest dainties, the largest possessions, or the best of friends? without this there can be no comfortable enjoyment of either of them; and therefore of this sort of mercies, it is in the first place, and above all others, to be wished for, and desired by one friend for another. The rule and measure of this wish is according to the prosperity of his soul,
even as thy soul prospereth: the soul is diseased with sin, and may be said to be in good health, when all its iniquities are forgiven; and may be said to prosper, when having a spiritual appetite for the Gospel, the sincere milk of the word, it feeds upon it, is nourished by it, and grows thereby; when it is in the lively exercise of faith, hope, and love; when spiritual knowledge is increased, or it grows in grace, and in the knowledge of Christ Jesus; when the inward man is renewed day by day with fresh strength; and when it enjoys communion with God, has the light of his countenance, and the joys of his salvation; and when it is fruitful in every good work.
 
3 John 1:3
For I rejoiced greatly when the brethren came,.... From the place where Gaius lived, to that where John now resided; these brethren seem to be preachers of the word, who travelled from place to place to spread the Gospel:
and testified of the truth that is in thee; either of Christ, who was formed in him; or of the Gospel, which had a place in his heart; or of the truth of grace that was in him, as well as of that faithfulness, integrity, and sincerity he appeared to be possessed of, being an Israelite indeed, and without guile:
even as thou walkest in the truth: in Christ, and in the Gospel, and as became it, and with all uprightness; see 2Jn_1:4; and this occasioned great joy in the apostle; as it is matter of joy to every one that truly loves Christ, and his Gospel; or has the true grace of charity in him, which envies not the gifts and graces of others, but rejoiceth in the truth, wherever it is found; and especially to the faithful ministers of the word, when they hear of the truth of grace in any souls, and that such continue walking in the truth of the Gospel, and particularly those who have been wrought upon under their ministry, as follows.
 
3 John 1:4
I have no greater joy,.... Nothing that causes greater joy. The Vulgate Latin version reads "grace" or "thanks"; and then the sense is, that he had nothing to be more thankful for:
than to hear that my children walk in truth; meaning his spiritual children, those whose conversion he had been the instrument of; and among these it seems Gaius was one.
 
3 John 1:5
Beloved, thou doest faithfully,.... Or a faithful thing, and as became a faithful man, a believer in Christ; in all his beneficence and charity he acted the upright part; he did not do it in an hypocritical way, to be seen of men, and gain applause from them, but from a principle of love, and with a view to the glory of God:
whatsoever thou doest to the brethren, and to strangers; which may design either different persons; and by "brethren" may be meant the poor brethren of the church that. Gaius belonged to, and others that were well known to him; and by "the strangers", not unconverted persons, but such of the saints as came from foreign parts, and travelled about to spread the Gospel, and enlarge the interest of Christ: or else the same persons may be intended, for the words may be read, as they are in the Alexandrian copy, and some others, and in the Vulgate Latin version, "what thou doest to the brethren, and this to strangers"; that is, as the Arabic version renders it, "to strange brethren"; or, as the Syriac version, "to the brethren, and especially them that are strangers"; so that Gaius was a very hospitable man, one that entertained and lodged strangers, and used them very civilly and courteously, with great liberality, and with much integrity and sincerity.
 
3 John 1:6
Which have borne witness of thy charity before the church,.... At Ephesus, where John was; these brethren and strangers coming thither, and being greatly affected with Gaius's kindness and liberality to them, could not forbear speaking of it to his praise, in the presence of the members of the church, as well as acquainted the Apostle John with it; the Syriac version reads, "before the whole church"; they bore testimony of his liberality in a very public manner And this the apostle mentions to encourage Gaius to go on, and continue in his kindness to the same persons, since they retained such a grateful sense of past favours; and whereas they were now returning back, he desires that he would give them some further assistance:
whom if thou bring forward on their journey; the word here used signifies, to send on before, as in Act_15:3, and is used by the Septuagint in the same sense as here, and in the above places, in Gen_18:16; where it is said, that "Abraham went with them (the angels) to bring them on in the way", לשלחם, "to send them on", or "send them away"; dismiss them, take his leave of them in a friendly and honourable way. The Targums of Onkelos and Jonathan render it, לאלוואיהון, "to accompany them"; and so this Greek word, which seems to answer to the Hebrew phrase, signifies an honourable accompanying, leading forth, and taking leave of friends; and so the apostle encourages Gaius to behave in like manner to the brethren and strangers; meaning, either by accompanying them in person, or by sending his servants along with them, both to direct them the way, and to secure them from danger, and chiefly by furnishing them with everything necessary for them; see Tit_3:13. And this he would have him do,
after a godly sort; or "worthy of God"; in imitation of God, who is merciful, kind, and beneficent; or as it became him whom God had called by his grace to his kingdom and glory; or as it was fit and proper such servants of God, as those brethren were, should be used; and this would be doing well:
thou shalt do well; what is grateful and well pleasing to God, and beautiful and lovely in the eyes of his people.
 
3 John 1:7
Because that for his name's sake they went forth,.... From Judea; either of their own accord to preach the Gospel, or being drove out by the unbelieving Jews, for professing the name of Christ; and be it which it will, there was good reason why they should be regarded, and especially since they did as follows,
taking nothing of the Gentiles; even of those who were converted, though their preaching the Gospel, to whom they ministered, for of others, the unconverted Gentiles, they could not expect to receive; and this they did, as the apostles before them, because they would not be chargeable to them, and lest it should be thought they sought their own worldly interest, and not the good of souls and glory of Christ, and so a stumblingblock be laid in the way of the Gospel, to hinder the progress of it. The Ethiopic version reads this in the singular number, "and I went forth for his name's sake, taking nothing of the Gentiles".
 
3 John 1:8
We therefore ought to receive such,.... We who are Jews, that have believed in Christ, for such an one Gaius, it seems, as well, as the apostle, were, ought to receive such preachers of the word into our houses, and entertain them cheerfully, while they continue, and supply them with all necessaries when they depart:
that we might be fellow helpers to the truth; that is, to the Gospel, and the propagation of it in the world: some are helpers to it, in preaching of it, by making use of the ministerial gifts bestowed upon them; and others are fellow helpers with them, to the same good work, by their purses, communicating freely to the support of those, who labour in the word and doctrine; and these latter have the honour to be co-workers, or fellow labourers with the former, as the word here used signifies. The Alexandrian copy reads, "fellow helpers to the church", that so the whole burden of taking care of these ministers might not lie upon them. The Vulgate Latin, Arabic, and Ethiopic versions read, "fellow helpers of the truth".
 
3 John 1:9
I wrote unto the church,.... Where Gaius was a member: those who take Gaius to be the same with Paul's host, and whom he baptized at Corinth, think the church at Corinth is here meant; but it seems rather to be meant of some church in Asia nearer Ephesus; nor is it likely that John's first epistle should be here intended, which makes no mention of relieving the brethren, the ministers of the Gospel, that came from Judea: and that this epistle should not be preserved, need not seem strange; for it cannot be thought that everything that was written by him to particular persons, or churches, should be continued. The Alexandrian copy and one of Stephens's read, "I wrote something to the church"; upon this head, concerning receiving and supporting ministers of the Gospel, and so prevents an objection that Gaius might make, why did he not write to the church about it? The Vulgate Latin version reads, "I should", or "would have wrote": and the Syriac version, "I desired", or "wished to have wrote"; suggesting, that though he had not wrote, yet it was much upon his mind, he had a great desire to it:
but Diotrephes, who loveth to have the preeminence among them,
receiveth us not; which hindered him from writing, or was the reason why he wrote now to Gaius since Diotrephes gave no heed to what he had wrote, suppressed his letter, and would not suffer it to be read to the brethren. This Diotrephes, by his name, which signifies one "nourished", or "brought up by Jupiter", was a Gentile; there was one of this name, who was one of the kings of Athens (a); and what may confirm this is, his slighting and rejecting the brethren that came from Judea: it is very likely he was more than a private member in the church, and that he was an officer, and it may be the pastor; and though there is a preeminence, which of right belongs to such an officer, as to preside over the church, to govern, guide, and direct, according to the laws of Christ, he being set over the church, as a ruler, governor, and guide; yet this may be carried too far, as it was by this man, who coveted more than was his due, and lorded it over God's heritage, ruled the flock with force and cruelty, and usurped a tyrannical power over them; whereas every thing in a church ought to be done, by pastor and people, in love, meekness, and with mutual consent. And it may be also, that he sought to have the preeminence over the rest of the elders of the church, for in those large churches there were oftentimes more elders and pastors than one; see Act_20:17. This ambitious spirit prevailed and obtained among the false teachers, who set up themselves at the head of parties, and above the apostles of Christ, and paved the way for antichrist, who assumed the title of universal bishop, which has introduced all the errors and impieties of the Romish church. Now this man such an ambitious, lordly, and governing spirit, received not the Apostle John, and those that were with him; meaning not their persons, for as yet he and they were not in person where he was; but his letter, his orders, and instructions; these he paid no regard to, concealed them from the church, and would not admit them to be read: or else the apostle's sense is, that he received not the brethren that came from him, and were recommended by him, and whom he affectionately loved, and who were near and dear to him as himself; and therefore not receiving them is interpreted by him as not receiving himself.
(a) Vid. Fabricii Bibliograph. Antiqu. p. 211.
 
3 John 1:10
Wherefore, if I come,.... Where both Gaius and Diotrephes lived, as he trusted he should shortly, 3Jn_1:14;
I will remember his deeds which he doth; meaning, not only that he would tell him of them to his face, but make mention of them, and expose them to the whole church, and reprove him for them: and which are as follow,
prating against us with malicious words; it is a common thing for ministers of the Gospel to be prated against, not only by the men of the world, but by professors of religion, and by such who call themselves preachers also; nor need it be wondered at, since John, an apostle of Christ, the beloved disciple, who was so harmless and inoffensive in his conversation, so kind and loving in his disposition and temper, so meek and humble in his deportment, and now in such an advanced age, was prated against by a Diotrephes: and what is said against Christ's ministers is no other than prating; silly, idle, trifling, and empty stuff, as the word used signifies; for want of greater things, they take up any little matter, and improve it against them; and this is often done with a malicious intent, to hurt their characters, spoil their usefulness, and render their ministry unprofitable.
And not content herewith; with prating against the Apostle John, and the ministers with him, in this wicked way:
neither doth he himself receive the brethren; the meaning is not, that he did not receive them into the church, for they were there, since afterwards mention is made of his casting them out from thence; but he did not receive them into his house, and entertain them as he ought to have done; for a minister of the Gospel, and a pastor of a church, ought to be hospitable, and given to hospitality, and entertain strangers, especially those who are brethren in Christ, and fellow ministers of the word: and the rather these were to be received, since they travelled about to spread the Gospel among the Gentiles, and took nothing of them. And this was not all, he not only did not receive them himself, and reject them, but was not willing that others should receive them:
and forbiddeth them that would; on such who had a heart, as well as ability, to receive and entertain these poor brethren, he laid his injunctions, and gave them strict orders, in his lordly and tyrannical way, not to show any respect unto them;
and casteth them out of the church; that is, he excommunicated them, either those that entertained them, or rather the brethren themselves; which was an abuse of the ordinance of excommunication, as that ordinance is abused, when any single person, a pastor, or any other, as here, assumes the power of doing it himself, and does it without the church; whereas it is a punishment or censure, to be inflicted by many, or to be done by the joint suffrage of the church; and when it is done in a wrong cause, for some small trifling matter, or none at all, and not in a case of heresy or immorality, obstinately persisted in; and when it is done from wrong principles, and with wrong ends, as to gratify the pride and passion of some; and not for the good of the person cast out, or to prevent others from falling into the same snare, or for the honour of religion, and the glory of God. The phrase seems to be taken from the Jews, who expressed their excommunication, or putting out of the synagogue, by a casting out; see Joh_9:34.
 
3 John 1:11
Beloved, follow not that which is evil,.... Follow not evil in general, it being hateful to God, contrary to his nature and will, and bad in itself, as well as pernicious in its consequences; and particularly follow not, or do not imitate the particular evil or evils in Diotrephes; as his pride, ambition, love of preeminence, and tyrannical government in the church, and especially his hard heartedness, cruelty, and inhospitality to the poor saints; and so the Arabic version reads, "do not imitate him in evil"; the examples of persons in office and authority have great influence, especially in cases of charity, when men can be excused thereby, and save their money, or be freed from an expense:
but that which is good; follow and imitate that, be a follower of God, imitate him in acts of kindness and beneficence, be merciful as he is; copy the deeds of Jesus Christ, who went about doing good, and declared it to be more blessed to give than to receive; and tread in the steps of those good men, who have shown love to the name of Christ, by ministering to his saints; for though the apostle may mean everything that is good, which is to be followed and imitated in any, yet he chiefly designs acts of kindness and beneficence to poor saints and ministers: to which he encourages by the following,
he that doeth good is of God; he is a child of God, he appears to be so, in that he is like to his heavenly Father, who is kind and merciful; he is born of God, he is passed from death to life, which his love to the brethren shows; he has the grace of God, and strength from Christ, and the assistance of the Spirit, without either of which he could not do that which is good:
but he that doeth evil hath not seen God; has had no spiritual saving sight of God in Christ; for if he had, he would abhor that which is evil, and, with Job, abhor himself for it, and reckon himself, with Isaiah, as undone, Job_42:6, for such effects has the sight of God on the souls of men; such an one knows not God, nor what it is to have communion with him: for those who live in sin, in whom it is a governing principle, cannot have fellowship with God; nor has such an one ever felt the love of God in his soul, or been made a partaker of his grace, which would teach and constrain him to act otherwise. Compare this text with 1Jn_3:10, which shows the Apostle John to be the writer of this epistle. The Ethiopic version reads, "shall not see God"; that is, hereafter, in the world to come.
 
3 John 1:12
Demetrius hath good report of all men, This man was of a quite different cast from Diotrephes, and therefore the apostle makes mention of him to Gaius, to be followed by him, and not the other; he was either the same with Demas, which is a contraction of this name, or the person that John sent from Ephesus with this letter: we read of an Ephesian of this name, Act_19:24; though not the same person; or else one that also was a member of the same church with Gaius and Diotrephes; and he being kind and beneficent, obtained a good report of the generality of men, not only of the brethren, but of those that were without; for a liberal man is universally respected. The Syriac version adds, "and of the church itself"; as distinct from all men, or the generality of the men of the world:
and of the truth itself; that is, whoever speaks truth must give him a good character, for this cannot be understood with any propriety of the Gospel, nor of Jesus Christ:
yea, and we also bear record; or a testimony to the character of Demetrius; that is, I, John, the apostle, and the saints at Ephesus:
and ye know that our record is true; faithful, and to be depended upon. The Alexandrian copy, and several others, read, "thou knowest", as does also the Vulgate Latin version, which seems most agreeable, since this epistle is directed to a single person; compare this with Joh_19:35; and it will give a further proof of this epistle being the Apostle John's.
 
3 John 1:13
I have many things to write,.... With regard to churches, and particular persons, and concerning hospitality to the poor brethren:
but I will not with ink and pen write unto thee; suggesting he should take another method of communicating his mind to him, which he next mentions.
 
3 John 1:14
But I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see 3Jn_1:10;
and we shall speak face to face; freely and familiarly converse together about these things, which were not thought proper to be committed to writing:
peace be to thee; which was the usual form of salutation with the Jews, and John was one; See Gill on Joh_20:19;
our friends salute thee; or send their Christian salutation to thee, wishing all health and prosperity in soul and body; meaning the members of the church at Ephesus: the Arabic version reads, "thy friends"; such at Ephesus as had a particular knowledge of him, and affection for him. The Vulgate Latin version reads, "the friends": the members in general; and the Alexandrian copy reads, "the brethren"; and the Syriac version, our brethren: and then the epistle is closed thus,
greet the friends by name; meaning those that were where Gaius lived, to whom the apostle sends his salutation, and desires it might be delivered to each of them, as if they had been mentioned by name. This and the epistle of James are the only epistles which are concluded without the word "Amen".
 
3 John
INTRODUCTION TO 3 JOHN
This epistle was written by the Apostle John, who calls himself an "elder", as in the preceding, and is inscribed to a friend of his, whom he mentions by name, and expresses a very great affection for, on account of his steady adherence to the truths of the Gospel, 3Jn_1:1; he wishes him bodily health equal to that prosperity of soul he was indulged with, 3Jn_1:2; congratulates him upon the testimony the brethren that came from him gave him of the truth being in him, and of his walking in it, and upon hearing that his children also trod in the same path, 3Jn_1:3; commends him for his hospitality and charity, of which testimonies were given before the church; and encourages him to go on doing the same acts of beneficence, since it was to such persons that went forth for the sake of Christ, and preaching in his name, and had nothing of the Gentiles for so doing; wherefore they ought to be received, and entertained by those of ability, that they might be fellow helpers to the truth with them, 3Jn_1:5. He complains of Diotrephes as a proud, haughty, and overbearing man in the church, where Gaius was a member, who would neither receive the letters the apostle sent, nor the brethren that came with them; nay, forbid them that would, and cast them out of the church for it, and prated against them with malicious words, whom he threatens to remember when he himself should come thither, 3Jn_1:9; wherefore he exhorts Gaius not to follow such an ill example, but that which is good in any person; since he that does good appears to be of God, and he that does evil, it looks as if he had never known him, 3Jn_1:11. And particularly he recommends Demetrius, who had a good report of all men, and of the truth itself, and had a testimony from the apostle, and those that were with him, which was known to be a true one, 3Jn_1:12. But though he had many things to say, both of one, and of the other, he determines to write no more at present, hoping he should shortly see him, and personally converse together; and closes the epistle with his own good wish, and with mutual salutations of friends, 3Jn_1:13.

The Creation of the World
Gen 1:1  In the beginning God created the heaven and the earth. 
Gen 1:2  And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 
Gen 1:3  And God said, Let there be light: and there was light. 
Gen 1:4  And God saw the light, that it was good: and God divided the light from the darkness. 
Gen 1:5  And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 
Gen 1:6  And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 
Gen 1:7  And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 
Gen 1:8  And God called the firmament Heaven. And the evening and the morning were the second day. 
Gen 1:9  And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 
Gen 1:10  And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 
Gen 1:11  And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 
Gen 1:12  And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 
Gen 1:13  And the evening and the morning were the third day. 
Gen 1:14  And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 
Gen 1:15  And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 
Gen 1:16  And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 
Gen 1:17  And God set them in the firmament of the heaven to give light upon the earth, 
Gen 1:18  And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 
Gen 1:19  And the evening and the morning were the fourth day. 
Gen 1:20  And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 
Gen 1:21  And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 
Gen 1:22  And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 
Gen 1:23  And the evening and the morning were the fifth day. 
Gen 1:24  And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 
Gen 1:25  And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 
Gen 1:26  And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 
Gen 1:27  So God created man in his own image, in the image of God created he him; male and female created he them. 
Gen 1:28  And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 
Gen 1:29  And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 
Gen 1:30  And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 
Gen 1:31  And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. 
Genesis 1:1
In the beginning God created the heaven and the earth. By the heaven some understand the supreme heaven, the heaven of heavens, the habitation of God, and of the holy angels; and this being made perfect at once, no mention is after made of it, as of the earth; and it is supposed that the angels were at this time created, since they were present at the laying of the foundation of the earth, Job_38:6 but rather the lower and visible heavens are meant, at least are not excluded, that is, the substance of them; as yet being imperfect and unadorned; the expanse not yet made, or the ether and air not yet stretched out; nor any light placed in them, or adorned with the sun, moon, and stars: so the earth is to be understood, not of that properly so called, as separated from the waters, that is, the dry land afterwards made to appear; but the whole mass of earth and water before their separation, and when in their unformed and unadorned state, described in the next verse: in short, these words represent the visible heavens and the terraqueous globe, in their chaotic state, as they were first brought into being by almighty power. The ה prefixed to both words is, as Aben Ezra observes, expressive of notification or demonstration, as pointing at "those" heavens, and "this earth"; and shows that things visible are here spoken of, whatever is above us, or below us to be seen: for in the Arabic language, as he also observes, the word for "heaven", comes from one which signifies high or above (a); as that for "earth" from one that signifies low and beneath, or under (b). Now it was the matter or substance of these that was first created; for the word את set before them signifies substance, as both Aben Ezra and (c) Kimchi affirm. Maimonides (d) observes, that this particle, according to their wise men, is the same as "with"; and then the sense is, God created with the heavens whatsoever are in the heavens, and with the earth whatsoever are in the earth; that is, the substance of all things in them; or all things in them were seminally together: for so he illustrates it by an husbandman sowing seeds of divers kinds in the earth, at one and the same time; some of which come up after one day, and some after two days, and some after three days, though all sown together. These are said to be "created", that is, to be made out of nothing; for what pre-existent matter to this chaos could there be out of which they could be formed? And the apostle says, "through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear", Heb_11:3. And though this word is sometimes used, and even in this chapter, of the production of creatures out of pre-existent matter, as in Gen_1:21 yet, as Nachmanides observes, there is not in the holy language any word but this here used, by which is signified the bringing anything into being out of nothing; and many of the Jewish interpreters, as Aben Ezra, understand by creation here, a production of something into being out of nothing; and Kimchi says (e) that creation is a making some new thing, and a bringing something out of nothing: and it deserves notice, that this word is only used of God; and creation must be the work of God, for none but an almighty power could produce something out of nothing. The word used is Elohimö, which some derive from another, which signifies power, creation being an act of almighty power: but it is rather to be derived from the root in the Arabic language, which signifies to worship (f), God being the object of all religious worship and adoration; and very properly does Moses make use of this appellation here, to teach us, that he who is the Creator of the heavens and the earth is the sole object of worship; as he was of the worship of the Jewish nation, at the head of which Moses was. It is in the plural number, and being joined to a verb of the singular, is thought by many to be designed to point unto us the mystery of a plurality, or trinity of persons in the unity of the divine essence: but whether or no this is sufficient to support that doctrine, which is to be established without it; yet there is no doubt to be made, that all the three Persons in the Godhead were concerned in the creation of all things, see Psa_33:6. The Heathen poet Orpheus has a notion somewhat similar to this, who writes, that all things were made by one Godhead of three names, and that this God is all things (g): and now all these things, the heaven and the earth, were made by God "in the beginning", either in the beginning of time, or when time began, as it did with the creatures, it being nothing but the measure of a creature's duration, and therefore could not be until such existed; or as Jarchi interprets it, in the beginning of the creation, when God first began to create; and is best explained by our Lord, "the beginning of the creation which God created", Mar_13:19 and the sense is, either that as soon as God created, or the first he did create were the heavens and the earth; to which agrees the Arabic version; not anything was created before them: or in connection with the following words, thus, "when first", or "in the beginning", when "God created the heavens and the earth", then "the earth was without form", &c (h). The Jerusalem Targum renders it, "in wisdom God created"; see Pro_3:19 and some of the ancients have interpreted it of the wisdom of God, the Logos and Son of God. From hence we learn, that the world was not eternal, either as to the matter or form of it, as Aristotle, and some other philosophers, have asserted, but had a beginning; and that its being is not owing to the fortuitous motion and conjunction of atoms, but to the power and wisdom of God, the first cause and sole author of all things; and that there was not any thing created before the heaven and the earth were: hence those phrases, before the foundation of the world, and before the world began, &c. are expressive of eternity: this utterly destroys the notion of the pre-existence of the souls of men, or of the soul of the Messiah: false therefore is what the Jews say (i), that paradise, the righteous, Israel, Jerusalem, &c. were created before the world; unless they mean, that these were foreordained by God to be, which perhaps is their sense.
(a) "altus fuit, eminuit", Golius, col. 1219. (b) "quicquid humile, inferum et depressum" ib. col. 70. Hottinger. Smegma Orient. c. 5. p. 70. & Thesaur. Philolog. l. 1. c. 2. p. 234. (c) Sepher Shorash. rad. את. (d) Moreh Nevochim, par. 2. c. 30. p. 275, 276. (e) Ut supra. (Sepher Shorash.) rad. ברא (f) אלה "coluit, unde" אלוה "numen colendum", Schultens in Job. i. 1. Golius, col. 144. Hottinger. Smegma, p. 120. (g) See the Universal History, vol. 1. p. 33. (h) So Vatablus. (i) Targum Jon. & Jerus. in Gen. iii. 24. T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2.
The Seventh Day, God Rests
Gen 2:1  Thus the heavens and the earth were finished, and all the host of them. 
Gen 2:2  And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 
Gen 2:3  And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. 
The Creation of Man and Woman
Gen 2:4  These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, 
Gen 2:5  And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. 
Gen 2:6  But there went up a mist from the earth, and watered the whole face of the ground. 
Gen 2:7  And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 
Gen 2:8  And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. 
Gen 2:9  And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 
Gen 2:10  And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 
Gen 2:11  The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 
Gen 2:12  And the gold of that land is good: there is bdellium and the onyx stone. 
Gen 2:13  And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 
Gen 2:14  And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. 
Gen 2:15  And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. 
Gen 2:16  And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 
Gen 2:17  But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 
Gen 2:18  And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. 
Gen 2:19  And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 
Gen 2:20  And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. 
Gen 2:21  And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 
Gen 2:22  And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. 
Gen 2:23  And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 
Gen 2:24  Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 
Gen 2:25  And they were both naked, the man and his wife, and were not ashamed. 
Genesis 2:1
Thus the heavens and the earth were finished,.... Perfected and completed in the space of six days, gradually, successively, in the manner before related; by the word and power of God they were on the first day created out of nothing, but they were not perfected, beautified, and adorned, and filled, until all the creatures in the were made:
and all the host them, of the heavens and the earth; the host of heavens are the sun, moon, and stars, often so called in Scripture, and also the angels; see Luk_2:13 wherefore this may be considered as a proof of their creation within the above space of time, probably on the first day, though the Jews commonly say on the second; for if all the host of heaven were made at this time, and angels are at least a part of that host, then they must be then made, or otherwise all the host of heaven were not then and there made, as here affirmed: and the host of the earth, or terraqueous globe, are the plants, herbs, and trees, the fowls, fishes, animals, and man; and these are like hosts or armies, very numerous, and at the command of God, and are marshalled and kept in order by him; even some of the smallest of creatures are his army, which are at his beck, and he can make use of to the annoyance of others, as particularly the locusts are called, Joe_2:11.
The Fall
Gen 3:1  Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? 
Gen 3:2  And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 
Gen 3:3  But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 
Gen 3:4  And the serpent said unto the woman, Ye shall not surely die: 
Gen 3:5  For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 
Gen 3:6  And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 
Gen 3:7  And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. 
Gen 3:8  And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. 
Gen 3:9  And the LORD God called unto Adam, and said unto him, Where art thou? 
Gen 3:10  And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 
Gen 3:11  And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 
Gen 3:12  And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 
Gen 3:13  And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. 
Gen 3:14  And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 
Gen 3:15  And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 
Gen 3:16  Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. 
Gen 3:17  And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 
Gen 3:18  Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 
Gen 3:19  In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. 
Gen 3:20  And Adam called his wife's name Eve; because she was the mother of all living. 
Gen 3:21  Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. 
Gen 3:22  And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 
Gen 3:23  Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 
Gen 3:24  So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. 
Genesis 3:1
Now the serpent was more subtle than any beast of the field, which the Lord God had made,.... Many instances are given of the subtlety of serpents, in hiding their heads when struck at, rolling themselves up, stopping their ear at the voice of the charmer, putting off their skin, lying in sand of the same colour with them, and biting the feet of horses, and other things of the like kind; but by these it does not appear to be now more subtle than any other creature, whatever it might be at its first creation; particularly the fox greatly exceeds it: the words therefore may be rendered, "that serpent"; that particular serpent, of which so much is spoken of afterwards; "or the serpent was become" (t), or "made more subtle", that is, not naturally, but through Satan being in it, and using it in a very subtle manner, to answer his purposes, and gain his point: for though a real serpent, and not the mere form or appearance of one, is here meant, as is clear from this account, and the curse afterwards pronounced on it; yet not that only, but as possessed and used by Satan as an instrument of his to accomplish his designs, as is evident from its having the faculty of speech, and the use of reason, employed in a very artful and sophistic manner: nor is it rational to suppose that human nature, in the height of its glory and excellency, should be outwitted and seduced by a creature so inferior to it; besides, the Scriptures always ascribe the seduction of man to the devil; who, because he acted his deceitful part in and by the serpent, is called the serpent, and the old serpent, and the devil and Satan, 2Co_11:3. The Targum of Jonathan restrains this subtlety to wickedness, paraphrasing the words"but the serpent was wise to evil.''Some Jewish writers (u) interpret the passage of the nakedness of the serpent, taking the word in the sense it is used in Gen_2:25 and render it, "more naked than any beast of the field", the rest having a clothing, as hair, &c. but this none; and so might be more agreeable to Eve, being in this respect like herself; but it is generally interpreted of subtlety. The serpent early became the object of religions worship. Taautus, or the Egyptian Thoth, was the first that attributed deity to the nature of the dragon, and of serpents; and after him the Egyptians and Phoenicians: the Egyptian god Cneph was a serpent with an hawk's head; and a serpent with the Phoenicians was a good demon: what led them to have such veneration for this animal, were its plenty of spirits, its fiery nature, its swiftness, its various forms it throws itself into, and its long life (w); and so Pherecydes (x) speaks of a deity of the Phoenicians called Ophioneus; and who also affirms (y), that this was the prince of demons cast down from heaven by Jupiter; and Herodotus (z) makes mention of sacred serpents about Thebes; and Aelianus (a) of sacred dragons; and Justin Martyr says (b), the serpent with the Heathens was a symbol of all that were reckoned gods by them, and they were painted as such; and wherever serpents were painted, according to Persius (c), it was a plain indication that it was a sacred place. Serpents were sacred to many of the Heathen deities, and who were worshipped either in the form of one, or in a real one (d); all which seem to take their rise from the use the devil made of the serpent in seducing our first parents.
And he said to the woman; being alone, which he took the advantage of; not the serpent, but Satan in it; just as the angel spoke in Balaam's ass; for we are not to imagine with Philo, Josephus, Aben Ezra, and others, that beasts in their original state had the faculty of speech, and whose language Eve understood: it is very probable that good angels appeared in paradise to our first parents, in one form or another, and conversed with them; it may be in an human form, and it may be in the form of a beautiful flying serpent, which looked very bright and shining, and that sort called Seraph, Num_21:6 hence angels may bear the name of Seraphim, as some have thought; so that it might not be at all surprising to Eve to hear the serpent speak, it being what she might have been used to hear, and might take this to be a good angel in such a shape, that was come to bring a message to her from God, and to converse with her for her good, and who thus accosted her:
yea, hath God said ye shall not eat of every tree of the garden? or "of any tree" (e); so ambiguously does he speak, in order to reproach the divine goodness, and draw into a disbelief of it. The speech is abrupt; and, as Kimchi observes (f), supposes some discourse, as to this purpose; surely God hates you, for though you are greater than the rest of the creatures, he has not provided any superior excellency for you, and especially since he has said, "ye shall not eat", &c. Or as others, taking occasion from their being naked, Gen_2:25 he observes, that that was unbecoming them, of which they might be ashamed; yea, also, that it was unjust to forbid them to eat of the tree of good and evil: he might, it is suggested, first endeavour to persuade the woman, that it was indecent for her, and her husband, to be naked; which they not being convinced of, he insinuated that this was owing to a defect of knowledge, and that there was a tree in the garden, which if they ate of, would give them that knowledge, and therefore God had forbid it, to keep them in ignorance: but he seems to put this question, to cause them to doubt of it, whether there was such a prohibition or not, and as amazing that it should be, and as not believing it to be true; it being, as he would have it, contrary to the perfections of God, to his goodness and liberality, and to his profession of a peculiar respect to man: wherefore the Targum of Onkelos renders it, "of a truth", and that of Jonathan, "is it true?" surely it cannot be true, that a God of such goodness could ever deny you such a benefit, or restrain you from such happiness; he can never be your friend that can lay such an injunction on you.
(t) היה "factus est", Schmidt. (u) Tikkune Zohar, correct. 59. fol. 96. 1. (w) Philo Byblius, apud Euseb. Praepar. Evangel. l. 1. c. 10. p. 41. (x) Apud, Euseb. ib. (y) Apud L. Vivem in Aug. de Civ. Dei, l. 4. c. 11. (z) Euterpe sive, l. 2. c. 74. (a) De Animal l. 11. c. 2, 17. (b) Apolog. 2. p. 71. (c) "Pinge duos angues pueri, sacer est locus." Satyr. 1. (d) See more of this in a Sermon of mine, called The Head of the Serpent bruised, &c. (e) מכל עץ "ex ulla arbore", Piscator. (f) Sepher Shoresh in voce אף.
Cain and Abel
Gen 4:1  And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. 
Gen 4:2  And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. 
Gen 4:3  And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 
Gen 4:4  And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: 
Gen 4:5  But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. 
Gen 4:6  And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 
Gen 4:7  If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. 
Gen 4:8  And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 
Gen 4:9  And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper? 
Gen 4:10  And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. 
Gen 4:11  And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; 
Gen 4:12  When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 
Gen 4:13  And Cain said unto the LORD, My punishment is greater than I can bear. 
Gen 4:14  Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. 
Gen 4:15  And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him. 
Gen 4:16  And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 
Gen 4:17  And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. 
Gen 4:18  And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. 
Gen 4:19  And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 
Gen 4:20  And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 
Gen 4:21  And his brother's name was Jubal: he was the father of all such as handle the harp and organ. 
Gen 4:22  And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah. 
Gen 4:23  And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 
Gen 4:24  If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. 
Gen 4:25  And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. 
Gen 4:26  And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD. 
Genesis 4:1
And Adam knew Eve his wife,.... An euphemism, or modest expression of the act of coition. Jarchi interprets it, "had known", even before he sinned, and was drove out of the garden; and so other Jewish writers, who think he otherwise would not have observed the command, "be fruitful and multiply": but if Adam had begotten children in a state of innocence, they would have been free from sin, and not tainted with the corruption of nature after contracted; but others more probably think it was some considerable time after; according to Mer Thudiusi, or Theodosius (t), it was thirty years after he was driven out of paradise:
and she conceived and bare Cain; in the ordinary way and manner, as women ever since have usually done, going the same time with her burden. Whether this name was given to her first born by her, or by her husband, or both, is not said: it seems to have been given by her, from the reason of it after assigned. His name, in Philo Byblius (u), is Genos, which no doubt was Cain, in Sanchoniatho, whom he translated; and his wife, or the twin born with him, is said to be Genea, that is, קינה, "Cainah": the Arabs call her Climiah (v) and the Jewish writers Kalmenah (w); who are generally of opinion, that with Cain and Abel were born twin sisters, which became their wives.
And said, that is, Eve said upon the birth of her firstborn:
I have gotten a man from the Lord; as a gift and blessing from him, as children are; or by him, by his favour and good will; and through his blessing upon her, causing her to conceive and bear and bring forth a son: some render it, "I have gotten a man, the Lord" (x); that promised seed that should break the serpents head; by which it would appear, that she took that seed to be a divine person, the true God, even Jehovah, that should become man; though she must have been ignorant of the mystery of his incarnation, or of his taking flesh of a virgin, since she conceived and bare Cain through her husband's knowledge of her: however, having imbibed this notion, it is no wonder she should call him Cain, a possession or inheritance; since had this been the case, she had got a goodly one indeed: but in this she was sadly mistaken, he proved not only to be a mere man, but to be a very bad man: the Targum of Jonathan favours this sense, rendering the words,"I have gotten a man, the angel of the Lord.''
(t) Apud Abulpharag. Hist. Dynast. p. 6. (u) Apud Euseb. Praepar. Evangel. l. 1. c. 10. p. 34. (v) Abulpharag. ib. (w) Shalshaleth Hakabala, fol. 74. 2. (x) איש את יהוה "virum Dominum", Fagius, Helvicus, Forster, Schindler, Luther, Pellican, Cocceius; "virum qui Jehovah est", Schmidt.
Adam's Descendants to Noah
Gen 5:1  This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; 
Gen 5:2  Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. 
Gen 5:3  And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: 
Gen 5:4  And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters: 
Gen 5:5  And all the days that Adam lived were nine hundred and thirty years: and he died. 
Gen 5:6  And Seth lived an hundred and five years, and begat Enos: 
Gen 5:7  And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: 
Gen 5:8  And all the days of Seth were nine hundred and twelve years: and he died. 
Gen 5:9  And Enos lived ninety years, and begat Cainan: 
Gen 5:10  And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters: 
Gen 5:11  And all the days of Enos were nine hundred and five years: and he died. 
Gen 5:12  And Cainan lived seventy years, and begat Mahalaleel: 
Gen 5:13  And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters: 
Gen 5:14  And all the days of Cainan were nine hundred and ten years: and he died. 
Gen 5:15  And Mahalaleel lived sixty and five years, and begat Jared: 
Gen 5:16  And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters: 
Gen 5:17  And all the days of Mahalaleel were eight hundred ninety and five years: and he died. 
Gen 5:18  And Jared lived an hundred sixty and two years, and he begat Enoch: 
Gen 5:19  And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: 
Gen 5:20  And all the days of Jared were nine hundred sixty and two years: and he died. 
Gen 5:21  And Enoch lived sixty and five years, and begat Methuselah: 
Gen 5:22  And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: 
Gen 5:23  And all the days of Enoch were three hundred sixty and five years: 
Gen 5:24  And Enoch walked with God: and he was not; for God took him. 
Gen 5:25  And Methuselah lived an hundred eighty and seven years, and begat Lamech: 
Gen 5:26  And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters: 
Gen 5:27  And all the days of Methuselah were nine hundred sixty and nine years: and he died. 
Gen 5:28  And Lamech lived an hundred eighty and two years, and begat a son: 
Gen 5:29  And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed. 
Gen 5:30  And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters: 
Gen 5:31  And all the days of Lamech were seven hundred seventy and seven years: and he died. 
Gen 5:32  And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth. 
Genesis 5:1
This is the book of the generations of Adam,.... An account of persons born of him, or who descended from him by generation in the line of Seth, down to Noah, consisting of ten generations; for a genealogy of all his descendants is not here given, not of those in the line of Cain, nor of the collateral branches in the line of Seth, only of those that descended one from another in a direct line to Noah:
in the day that God created man, in the likeness of God made he him; this is repeated from Gen_1:27 to put in mind that man is a creature of God; that God made him, and not he himself; that the first man was not begotten or produced in like manner as his sons are, but was immediately created; that his creation was in time, when there were days, and it was not on the first of these, but on the sixth; and that he was made in the likeness of God, which chiefly lay in knowledge, righteousness, and holiness, and in dominion over the creatures.
Increasing Corruption on Earth
Gen 6:1  And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 
Gen 6:2  That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. 
Gen 6:3  And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. 
Gen 6:4  There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. 
Gen 6:5  And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 
Gen 6:6  And it repented the LORD that he had made man on the earth, and it grieved him at his heart. 
Gen 6:7  And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. 
Gen 6:8  But Noah found grace in the eyes of the LORD. 
Noah and the Flood
Gen 6:9  These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. 
Gen 6:10  And Noah begat three sons, Shem, Ham, and Japheth. 
Gen 6:11  The earth also was corrupt before God, and the earth was filled with violence. 
Gen 6:12  And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. 
Gen 6:13  And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. 
Gen 6:14  Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 
Gen 6:15  And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 
Gen 6:16  A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 
Gen 6:17  And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 
Gen 6:18  But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. 
Gen 6:19  And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. 
Gen 6:20  Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. 
Gen 6:21  And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. 
Gen 6:22  Thus did Noah; according to all that God commanded him, so did he. 
Genesis 6:1
And it came to pass, when men began to multiply upon the face of the earth,.... Either mankind in general, or rather the posterity of Cain, who were mere natural men, such as they were when born into the world, and as brought up in it, destitute of the grace of God, and of the knowledge and fear of him; and who in proportion much more multiplied than the posterity of Seth, because of the practice of polygamy, which by the example of Lamech, one of that race, might prevail among them:
and daughters were born unto them; not daughters only, but sons also, though it may be more daughters than sons, or it may denote remarkable ones, for their beauty or immodesty, or both; and chiefly this is observed for the sake of what follows.
Gen 7:1  And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. 
Gen 7:2  Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. 
Gen 7:3  Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. 
Gen 7:4  For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth. 
Gen 7:5  And Noah did according unto all that the LORD commanded him. 
Gen 7:6  And Noah was six hundred years old when the flood of waters was upon the earth. 
Gen 7:7  And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood. 
Gen 7:8  Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, 
Gen 7:9  There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah. 
Gen 7:10  And it came to pass after seven days, that the waters of the flood were upon the earth. 
Gen 7:11  In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. 
Gen 7:12  And the rain was upon the earth forty days and forty nights. 
Gen 7:13  In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark; 
Gen 7:14  They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. 
Gen 7:15  And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life. 
Gen 7:16  And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in. 
Gen 7:17  And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth. 
Gen 7:18  And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. 
Gen 7:19  And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. 
Gen 7:20  Fifteen cubits upward did the waters prevail; and the mountains were covered. 
Gen 7:21  And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: 
Gen 7:22  All in whose nostrils was the breath of life, of all that was in the dry land, died. 
Gen 7:23  And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark. 
Gen 7:24  And the waters prevailed upon the earth an hundred and fifty days. 
Genesis 7:1
And the Lord said unto Noah,.... After Noah had built the ark, and got all things ready as were commanded him; and when it was but seven days ere the flood would begin:
Come thou and all thy house into the ark; that is, he and his wife, his three sons and their wives:
for thee have I seen righteous before me in this generation: this was a great character of Noah; that he was a "righteous" person, not by his own righteousness, but by the righteousness of faith he was both heir and preacher of; and this he was "before" God, in his sight, seen, known, and acknowledged by him as righteous; and therefore must be really so: and this shows that he was not so by the works of the law, but by the righteousness of Christ; because by them no flesh living is justified in the sight of God: and Noah was a rare instance of this character; there was none besides him in that wicked generation, so that he was very conspicuous and remarkable; and it was wonderful grace to him, that he should have this blessing to be righteous in an age so sadly corrupt, which was the cause of his being saved; for whoever are justified shall be saved eternally, Rom_8:30 as well as they are often saved from temporal calamities, see Isa_3:10.
The Flood Subsides
Gen 8:1  And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters asswaged; 
Gen 8:2  The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; 
Gen 8:3  And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. 
Gen 8:4  And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. 
Gen 8:5  And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen. 
Gen 8:6  And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: 
Gen 8:7  And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. 
Gen 8:8  Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; 
Gen 8:9  But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. 
Gen 8:10  And he stayed yet other seven days; and again he sent forth the dove out of the ark; 
Gen 8:11  And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. 
Gen 8:12  And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. 
Gen 8:13  And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. 
Gen 8:14  And in the second month, on the seven and twentieth day of the month, was the earth dried. 
Gen 8:15  And God spake unto Noah, saying, 
Gen 8:16  Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. 
Gen 8:17  Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth. 
Gen 8:18  And Noah went forth, and his sons, and his wife, and his sons' wives with him: 
Gen 8:19  Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark. 
God's Covenant with Noah
Gen 8:20  And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. 
Gen 8:21  And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. 
Gen 8:22  While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. 
Genesis 8:1
And God remembered Noah, and every living thing, and all the cattle that was with him in the ark,.... Not that God had forgotten Noah, for he does not, and cannot forget his creatures, properly speaking; but this is said after the manner of men, and as it might have seemed to Noah, who having heard nothing of him for five months, and having been perhaps longer in the ark than he expected, might begin to think that he was forgotten of God; but God remembered him, and his covenant with him, and the promise that he had made to him, that he and his family, and all the living creatures in the ark, should be preserved alive during the flood, Gen_6:17 and God may be said particularly to remember him, and them, when he began to take measures for removing the waters from the earth, as he did by sending a wind, next mentioned: and thus God's helping his people when in difficulties and in distress, and delivering out of them, is called his remembrance of them; and he not only remembered Noah and his family, who are included in him, but every living creature also, which is expressed; for as the creatures suffered in the flood for the sins of men, so those in the ark were remembered and preserved for the sake of Noah and his family, and the world of men that should spring from them:
and God made a wind to pass over the earth, and the waters assuaged; not a stormy blustering one, that would have endangered the ark, but a gentle, hot, drying one; which stopped the increase of the waters, and made them less, and both drove away the rain, as the north wind does, as this perhaps was (r), and caused the waters to move wards their proper channels and receptacles: this was the work of God, who has the command of the winds and waters, brings the former out of his storehouses, and restrains the latter at his pleasure; and this wind had this effect to assuage the waters, not from its own nature, but was attended with the mighty power of God to make it effectual, in an extraordinary manner: and it was, as the Targums of Jonathan and Jerusalem call it, "a wind of mercies", or a merciful wind; or a wind of comforts, as Jarchi; for so it was to Noah and his family, and to all the creatures, since it served to dry up the waters of the flood, and caused them to subside.
(r) ------------for clouds were fled, Driv'n by a keen north wind, that, blowing dry, Wrinkled the face of Deluge, as decay'd. Milton, B. 11. l. 841, &c.
Gen 9:1  And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. 
Gen 9:2  And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. 
Gen 9:3  Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. 
Gen 9:4  But flesh with the life thereof, which is the blood thereof, shall ye not eat. 
Gen 9:5  And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man. 
Gen 9:6  Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. 
Gen 9:7  And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein. 
Gen 9:8  And God spake unto Noah, and to his sons with him, saying, 
Gen 9:9  And I, behold, I establish my covenant with you, and with your seed after you; 
Gen 9:10  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. 
Gen 9:11  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. 
Gen 9:12  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: 
Gen 9:13  I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 
Gen 9:14  And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: 
Gen 9:15  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. 
Gen 9:16  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. 
Gen 9:17  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. 
Noah's Descendants
Gen 9:18  And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. 
Gen 9:19  These are the three sons of Noah: and of them was the whole earth overspread. 
Gen 9:20  And Noah began to be an husbandman, and he planted a vineyard: 
Gen 9:21  And he drank of the wine, and was drunken; and he was uncovered within his tent. 
Gen 9:22  And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 
Gen 9:23  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. 
Gen 9:24  And Noah awoke from his wine, and knew what his younger son had done unto him. 
Gen 9:25  And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. 
Gen 9:26  And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. 
Gen 9:27  God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. 
Gen 9:28  And Noah lived after the flood three hundred and fifty years. 
Gen 9:29  And all the days of Noah were nine hundred and fifty years: and he died. 
Genesis 9:1
And God blessed Noah and his sons,.... With temporal blessings, not spiritual ones; for though some of them were blessed with such, yet not all, particularly Ham:
and said unto them, be fruitful and multiply, and replenish the earth; depopulated by the flood: this is a renewal of the blessing on Adam, a power and faculty of propagating his species, which was as necessary now as then, since there were so few of the human race left in the world; and the renewal of this grant was the rather necessary, if, as has been observed, Noah and his sons were restrained from cohabiting with their wives while in the ark: but though these words are not an express command for the propagation of their species, yet more than a bare permission, at least they are a direction and instruction to it, and even carry in them a promise of fruitfulness, that they should multiply and increase, which was very needful at this time.
Nations Descended from Noah
Gen 10:1  Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood. 
Gen 10:2  The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 
Gen 10:3  And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. 
Gen 10:4  And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. 
Gen 10:5  By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations. 
Gen 10:6  And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. 
Gen 10:7  And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan. 
Gen 10:8  And Cush begat Nimrod: he began to be a mighty one in the earth. 
Gen 10:9  He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD. 
Gen 10:10  And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 
Gen 10:11  Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, 
Gen 10:12  And Resen between Nineveh and Calah: the same is a great city. 
Gen 10:13  And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, 
Gen 10:14  And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim. 
Gen 10:15  And Canaan begat Sidon his firstborn, and Heth, 
Gen 10:16  And the Jebusite, and the Amorite, and the Girgasite, 
Gen 10:17  And the Hivite, and the Arkite, and the Sinite, 
Gen 10:18  And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. 
Gen 10:19  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. 
Gen 10:20  These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations. 
Gen 10:21  Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born. 
Gen 10:22  The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram. 
Gen 10:23  And the children of Aram; Uz, and Hul, and Gether, and Mash. 
Gen 10:24  And Arphaxad begat Salah; and Salah begat Eber. 
Gen 10:25  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. 
Gen 10:26  And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, 
Gen 10:27  And Hadoram, and Uzal, and Diklah, 
Gen 10:28  And Obal, and Abimael, and Sheba, 
Gen 10:29  And Ophir, and Havilah, and Jobab: all these were the sons of Joktan. 
Gen 10:30  And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east. 
Gen 10:31  These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. 
Gen 10:32  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. 
Genesis 10:1
Now these are the generations of the sons of Noah,.... The genealogy of them, and which is of great use to show the original of the several nations of the world, from whence they sprung, and by whom they were founded; and to confute the pretended antiquity of some nations, as the Egyptians, Chaldeans, Chinese, and others; and to point out the particular people, which were to be the seat of the church of God for many ages, and from whom the Messiah was to spring; which seems to be the principal view of the history of Moses, and of this genealogy, with which should be compared 1Ch_1:1 Shem, Ham, and Japheth; see Gen_5:32.
and unto them were sons born after the flood; for they had none born to them either before the flood or in it; they were married before the flood, for their wives went into the ark with them; but it does not appear they had any children before, though they then were near an hundred years old; and if they had, they were not in the ark, and therefore must perish with the rest, which is not likely: Shem's son Arphaxad was born two years after the flood, Gen_11:10 when the rest were born, either his or his brethren's, is not said; however they were all born after the flood; though some pretend that Canaan was born in the ark (y), during the flood, for which there is no authority; yea, it is confuted in this chapter, where Canaan stands among the sons of Ham, born to him after the flood.
(y) See Bayle's Dictionary, vol. 10. art. "Ham", p. 587.
The Tower of Babel
Gen 11:1  And the whole earth was of one language, and of one speech. 
Gen 11:2  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. 
Gen 11:3  And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. 
Gen 11:4  And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. 
Gen 11:5  And the LORD came down to see the city and the tower, which the children of men builded. 
Gen 11:6  And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. 
Gen 11:7  Go to, let us go down, and there confound their language, that they may not understand one another's speech. 
Gen 11:8  So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. 
Gen 11:9  Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth. 
Shem's Descendants
Gen 11:10  These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood: 
Gen 11:11  And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters. 
Gen 11:12  And Arphaxad lived five and thirty years, and begat Salah: 
Gen 11:13  And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters. 
Gen 11:14  And Salah lived thirty years, and begat Eber: 
Gen 11:15  And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters. 
Gen 11:16  And Eber lived four and thirty years, and begat Peleg: 
Gen 11:17  And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. 
Gen 11:18  And Peleg lived thirty years, and begat Reu: 
Gen 11:19  And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters. 
Gen 11:20  And Reu lived two and thirty years, and begat Serug: 
Gen 11:21  And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters. 
Gen 11:22  And Serug lived thirty years, and begat Nahor: 
Gen 11:23  And Serug lived after he begat Nahor two hundred years, and begat sons and daughters. 
Gen 11:24  And Nahor lived nine and twenty years, and begat Terah: 
Gen 11:25  And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters. 
Gen 11:26  And Terah lived seventy years, and begat Abram, Nahor, and Haran. 
Terah's Descendants
Gen 11:27  Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. 
Gen 11:28  And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees. 
Gen 11:29  And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah. 
Gen 11:30  But Sarai was barren; she had no child. 
Gen 11:31  And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. 
Gen 11:32  And the days of Terah were two hundred and five years: and Terah died in Haran. 
Genesis 11:1
And the whole earth was of one language, and of one speech,.... Or had been (w), before the flood, and from that time to this, and still was, until the confusion took place; the account of which, and the occasion of it, are given in this chapter: by the whole earth is meant the inhabitants of it, see Isa_37:18 and so the Jerusalem Targum paraphrases the words,"and all the generations of the earth were of one language, and of one speech, and of one counsel, for they spoke in the holy tongue in which the world was created at the beginning;''and to the same purpose the Targum of Jonathan: all the posterity of Shem, Ham, and Japheth, used the same language, though it does not appear that they were all in one counsel or consultation, or of one mind about building a city or tower, which the Targum seems to suggest; for it is not likely that Shem and his sons were in it: nor by "one lip" and "the same words or things" (x), as these phrases may be rendered, are we to understand the same simplicity of speech and business, and likeness of manners; for it appears there was a difference with respect to these in the immediate sons of Noah, and it may be supposed to be much more in their remote offspring; nor as if they were all of the same religion, embraced the same doctrines, and spoke the same things; for as idolatry and superstition obtained in the race of Cain before the flood, so Ham and his posterity soon fell into the same, or the like, afterwards: and it may be observed that the same distinction was made of the children of God, and of the children of men, before the confusion and dispersion, as was before the flood, Gen_11:5 from whence it appears they were not in the same sentiments and practice of religion: but this is to be understood of one and the same language, without any diversity of dialects, or without any hard and strange words, not easily understood; and perhaps it was pronounced by the lip and other instruments of speech in the same way; so that there was no difficulty in understanding one another, men, women, and children, all the people in common, princes and peasants, wise and unwise, all spoke the same language and used the same words; and this the Targumists take to be the holy or Hebrew language; and so Jarchi and Aben Ezra, and the Jewish writers in general, and most Christians; though some make a question of it, whether it might not be rather the Syriac, or Chaldee, or Arabic; but there is no need of such a question, since these with the Hebrew are all one and the same language; and no doubt it was the eastern language, without giving it any other name, which now subsists in the above dialects, though not in anyone alone, which was first spoken; though more purely and without the difference of dialects it now consists of, or without the various different inflexions now made in it; for nothing is more reasonable to suppose, than that the language Adam spoke was used by Noah, since Adam lived within one hundred years and a little more of the birth of Noah; and it is not to be questioned but Noah's sons spoke the same language as he did, and their posterity now, which was but little more than one hundred years after the flood: there are various testimonies of Heathens confirming this truth, that originally men spoke but one language; thus Sibylla in Josephus (y), who says,"when all men were ομοφωνων, of the same language, some began to build a most high tower, &c.''so Abydenus (z) an Heathen historian, speaking of the building of the tower of Babel, says,"at that time men were ομογλωσσους, of the same tongue;''in like manner Hyginus (a), speaking of Phoroneus, the first of mortals, that reigned, says,"many ages before, men lived without towns and laws, "una lirgua loquentes", speaking one language, under the empire of Jove.''
(w) ויהי "et fuerat", Junius & Tremellius, Piscator; "caeterum fuit olim", Schmidt. (x) שפה אחת ודברים אהדים "unum labium et verba eadem", Schmidt; "Labii unius et sermonum eorundem, vel rerum", Clarius. (y) Antiqu. l. 1. c. 4. sect. 3. (z) Apud Euseb. Evangel. Praepar. l. 9. c. 14. p. 416. (a) Fabulae, Fab. 143.
The Call of Abram
Gen 12:1  Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: 
Gen 12:2  And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 
Gen 12:3  And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. 
Gen 12:4  So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. 
Gen 12:5  And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. 
Gen 12:6  And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. 
Gen 12:7  And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him. 
Gen 12:8  And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD. 
Gen 12:9  And Abram journeyed, going on still toward the south. 
Abram and Sarai in Egypt
Gen 12:10  And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land. 
Gen 12:11  And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon: 
Gen 12:12  Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive. 
Gen 12:13  Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee. 
Gen 12:14  And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 
Gen 12:15  The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's house. 
Gen 12:16  And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels. 
Gen 12:17  And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife. 
Gen 12:18  And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 
Gen 12:19  Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way. 
Gen 12:20  And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had. 
Genesis 12:1
Now the Lord had said unto Abram,.... In Ur of the Chaldees, before he came and dwelt in Charran, as seems from Act_7:2 and so Aben Ezra interprets it; but Jarchi and others think, that what follows was said to him in Haran, and so the words may be more literally rendered (u), "and the Lord said unto Abram"; after the death of Terah, who died in Haran; and indeed it is highly probable there were two appearances of God to Abram, and that the same words, or very near the same, were spoken to him at two several times, first in Ur of the Chaldees, and then in Haran:
get thee out of thy country; the land of Chaldea, and the city of Ur, which was in it, or out of Mesopotamia, in which, when taken in a large sense, were both Ur and Haran; and this country was now become idolatrous, for though it was first inhabited and peopled by the posterity of Shem in the time of Arphaxad, yet these, in process of time, degenerated from the true religion, and fell into idolatry. The same Maimonides (w) calls Zabaeans, in whose faith and religion, he says, Abram was brought up, and who asserted there was no other God but the sun, moon, and stars; and these Zabaeans, as he relates from their books and annals, say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject: now Abram being convinced of idolatry, is called out from those people, and to have no fellowship with them; it is literally in the Hebrew text (x), "go to thee out of thy country"; for thy profit and good, as Jarchi interprets it; as it must be to quit all society with such an idolatrous and superstitious people:
and from thy kindred; as Nahor his brother, and his family, who are not mentioned, and seem to be left behind when Terah, Abram, Lot, and Sarai, came out of Ur of the Chaldees; though it looks as if afterwards Nahor did follow them to Haran or Padanaram, which are the same, and where he continued, and therefore is called his city; see Gen_24:10 so with great propriety Abram might be called a second time to leave his kindred as well as his country; and certain it is, Haran, or Padanaram, as well as Ur of the Chaldees, is called by himself his country, and Nahor and his family his kindred, Gen_24:4.
and from thy father's house; or household, his family, which better agrees with the second call at Haran, than with the first at Ur; for, upon the first call, Terah and his family came along with Abram, and therefore this phrase is omitted by Stephen, who speaks of that call, Act_7:3 but Terah dying at Haran, his house or family went no further, but continued there with Nahor; only Abram and Lot, upon this second call, went from thence, as the following history makes it appear; and so Abram left, as he was bid, his father's house and family to go, as it follows:
unto a land that I will show thee; meaning the land of Canaan, though not mentioned, and seems to be omitted for the trial of Abram's faith; hence the author of the epistle to the Hebrews, Heb_11:8 observes, that "he obeyed and went out, not knowing whither he went"; and yet it is said, that, when he and Terah came out of Ur of the Chaldees, "they went forth to go into the land of Canaan", Gen_11:31 and, when he and Lot went first from Haran, the same is said of them, Gen_12:5 it is probable the case was this; there was no mention made at first what land he was to go to, and when he prepared for his journey he knew not where he was to go, but afterwards it was revealed to him that Canaan was the land, and therefore set out in order to go thither; and still, though he might know the place by name where he was to go, he might neither know the way to it, nor what sort of country it was for quality or quantity; and therefore God promises to show him the way, and direct his course right unto it, and give him a view of it, that he might see what sort of a country, and how large it was, that he would give to his posterity. This call of Abram is an emblem of the call of men by the grace of God out of the world, and from among the men of it, and to renounce the things of it, and not be conformed unto it, and to forget their own people and their father's house, and to cleave to the Lord, and follow him whithersoever he directs them.
(u) ויאמר "et dixit", Pagninus, Montanus, Cocceius. (w) More Nevochim, par. 3. c. 29. p. 421. (x) לך לך "vade tibi", Pagninus, Montanus, Vatablus, Drusius, &c.
Abram and Lot Separate
Gen 13:1  And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south. 
Gen 13:2  And Abram was very rich in cattle, in silver, and in gold. 
Gen 13:3  And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai; 
Gen 13:4  Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD. 
Gen 13:5  And Lot also, which went with Abram, had flocks, and herds, and tents. 
Gen 13:6  And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. 
Gen 13:7  And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land. 
Gen 13:8  And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. 
Gen 13:9  Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left. 
Gen 13:10  And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. 
Gen 13:11  Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. 
Gen 13:12  Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom. 
Gen 13:13  But the men of Sodom were wicked and sinners before the LORD exceedingly. 
Gen 13:14  And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: 
Gen 13:15  For all the land which thou seest, to thee will I give it, and to thy seed for ever. 
Gen 13:16  And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. 
Gen 13:17  Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee. 
Gen 13:18  Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD. 
Genesis 13:1
And Abram went up out of Egypt,.... That country lying low, and so more easy to be watered by the river Nile, as it was, and Canaan being higher; whither he went, but not till the famine in Canaan ceased: he went out of Egypt, as the Jewish (p) chronologers say, after he had been there three months; but Artapanus (q) an Heathen writer, says, he stayed there twenty years:
he and his wife, and all that he had; servants and cattle:
and Lot with him: from whence it is clear that he went down with him into Egypt, and it is highly probable had great respect and favour shown him on account of his relation to Abram and Sarai; for it appears by what follows, that he was become very rich: and they all went up
into the south; into the southern part of the land of Canaan, for otherwise they came to the north; for as Egypt lay south with respect to Canaan, Canaan was north from Egypt; but they journeyed to that part of that land which was commonly called the south, either Negeb, as here, or Daroma; See Gill on Zec_7:7.
(p) Seder Olam Rabba, p. 2. (q) Apud Euseb. Evangel. Praepar. l. 9. c. 18. p. 420.
Abram Rescues Lot
Gen 14:1  And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations; 
Gen 14:2  That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar. 
Gen 14:3  All these were joined together in the vale of Siddim, which is the salt sea. 
Gen 14:4  Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. 
Gen 14:5  And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, 
Gen 14:6  And the Horites in their mount Seir, unto Elparan, which is by the wilderness. 
Gen 14:7  And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar. 
Gen 14:8  And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and they joined battle with them in the vale of Siddim; 
Gen 14:9  With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five. 
Gen 14:10  And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain. 
Gen 14:11  And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. 
Gen 14:12  And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed. 
Gen 14:13  And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram. 
Gen 14:14  And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan. 
Gen 14:15  And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. 
Gen 14:16  And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. 
Abram Blessed by Melchizedek
Gen 14:17  And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale. 
Gen 14:18  And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. 
Gen 14:19  And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: 
Gen 14:20  And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. 
Gen 14:21  And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. 
Gen 14:22  And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth, 
Gen 14:23  That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: 
Gen 14:24  Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion. 
Genesis 14:1
And it came to pass, in the days of Amraphel king of Shinar,.... Or Babylon, as Onkelos, where Nimrod began his kingdom, Gen_10:8. This was Nimrod himself, as the Jewish writers generally says; though more likely Ninyas the son of Ninus and Semiramis, and grandson of Nimrod; or rather some petty prince or deputy governor of Shinar, under the king of Babylon; since, though named first, he was not the principal in this war, but fought under the king of Elam, and as an ally and auxiliary of his; and it may be the kingdom of Babylon was not as yet of any great extent and power, and that all those stories told of Ninus, Semiramis, and Ninyas, are mere fables; and indeed we hear nothing in Scripture of this kingdom, and the kings of it, from this time, until the times of Merodach Baladan, the son of Baladan king of Babylon, in the reign of Hezekiah king of Judah; nor of the Assyrian kingdom, and the kings of it, until Pul king of Assyria, in the times of Menahem king of Israel; wherefore it is greatly to be questioned, whether those kingdoms rose to any considerable height until these times: though some think that Shinar here does not intend Shinar in Chaldea or Babylon, which was too far distant from Abram, but Shinar in Mesopotamia, a large city at the foot of a mountain, three days distant from Mansil, which is now, in Arabic, called Singjar, and by Ptolemy, Singara (n).
Arioch king of Ellasar; or Telassar, according to the Targum of Jonathan, a place in Mesopotamia, inhabited by the children of Eden, Isa_37:12; and Stephanus (o) makes mention of a city in Coelesyria, upon the borders of Arabia, called Ellas, of which this prince may be thought to be the governor; or rather he was king of a people called Elesari, whose country is placed by Ptolemy (p) in Arabia; and could Ninyas be thought to be Amraphel, this king would bid fair to be Ariaeus a king of Arabia, or a son of his of the same name, that was a confederate of Ninus, as Diodorus Siculus (q) relates out of Ctesias. Next follows:
Chedorlaomer king of Elam; or the Elamites, as the Vulgate Latin version, the Persians, see Act_1:9. This led Diodorus (r) to say, that the war Moses speaks of is what the Persians waged against the Sodomites. This seems to have been the most powerful prince at this time, to whom the five kings of Sodom, &c. had been subject for twelve years, but now had rebelled, and to subdue them again he came forth, with three other kings his allies, see Gen_14:4; but if Elam is the same with Persia, as it often signifies, or with Elymais, a part of Persia, that kingdom could not be at this time so large and potent as it has been since; or Chedorlaomer would not have stood in need of the assistance of other princes against such petty kings as those of Sodom, &c. Nor does it seem credible that he should come out of Persia, and pass through so great a part of the world as the countries of Assyria, Chaldea, Mesopotamia, Syria, and part of Arabia and of Canaan, to bring five such small towns or cities into subjection to him, as he must, as Sir Walter Raleigh (s) observes; nor could the trifle of goods, as they may be comparatively called, he carried off, be an equivalent to the expense he must be at in so long a march. It is more probable, therefore, that this was the name of some place near to the land of Canaan, built by some of the posterity of Elam, the son of Shem, and called after the name of their ancestor; or it may be a colony of the Elamites in those parts, of which this prince was their head and chief:
and Tidal king of nations; that is, either of other nations distinct from those before mentioned, so Aben Ezra; or else, as he also observes, the name of a province; or as Jarchi and Ben Melech, the name of a place called Goim, because there were gathered together many out of various nations and places, and they set a man to reign over them, whose name was Tidal; just as one of the Galilees in later times was called Galilee of the nations, for a like reason. Sir Walter Raleigh (t) conjectures, that as there were many petty kingdoms joining to Phoenicia and Palestine, as Palmyrene, Batanea, Laodicene, Apamene, Chalcidice, Cassiotis and Celibonitis, these might be gathered together under this man. According to Eupolemus (u), an Heathen writer, these several princes were Armenians that fought with the Phoenicians, and overcame them, by whom Lot was carried captive. Josephus (w) indeed, accommodating himself to the Greek historians, and in favour of them, says that the Assyrians at this time were masters of Asia, and led out an army under four generals, and made the kings of Sodom, &c. tributary to them; and they rebelling against them, made another expedition upon them under these four kings as their generals, and conquered them: but it seems not likely that the Assyrian monarchy was so large at this time; or if it was, these live petty kings of the plain of Jordan, who had not so much ground as our Middlesex, as Sir Walter Raleigh (x) observes, and perhaps not a quarter of the people in it, would never have dared to have engaged with so powerful an adversary.
(n) Hyde Hist. Relig. Pers. c. 2. p. 46. (o) De Urbibus. (p) Geograph. l. 6. c. 7. (q) Bibliothec. l. 2. p. 90. (r) Apud Drusium in loc. (s) History of the World, par. 1. B. 2. c. 1. sect. 13. p. 138. (t) Ibid. sect. 11. p. 137. (u) Apud Euseb. Praepar. Evangel. l. 9. c. 17. p. 418. (w) Antiqu. l. 1. c. 9. (x) Ut supra, (History of the World, par. 1. B. 2. c. 1.) sect. 10. p. 136.
God's Covenant with Abram
Gen 15:1  After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. 
Gen 15:2  And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? 
Gen 15:3  And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 
Gen 15:4  And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 
Gen 15:5  And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 
Gen 15:6  And he believed in the LORD; and he counted it to him for righteousness. 
Gen 15:7  And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. 
Gen 15:8  And he said, Lord GOD, whereby shall I know that I shall inherit it? 
Gen 15:9  And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. 
Gen 15:10  And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. 
Gen 15:11  And when the fowls came down upon the carcases, Abram drove them away. 
Gen 15:12  And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. 
Gen 15:13  And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 
Gen 15:14  And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. 
Gen 15:15  And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 
Gen 15:16  But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. 
Gen 15:17  And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. 
Gen 15:18  In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 
Gen 15:19  The Kenites, and the Kenizzites, and the Kadmonites, 
Gen 15:20  And the Hittites, and the Perizzites, and the Rephaims, 
Gen 15:21  And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. 
Genesis 15:1
After these things,.... The battle of the kings, the captivity of Lot, the rescue of him and his goods, and of those of Sodom and Gomorrah by Abram, and the conversation that passed between him, and the kings of Sodom and Salem:
the word of the Lord came unto Abram in a vision; Christ, the essential Word, appeared to Abram in an human form, visible to him, and with an articulate voice spoke unto him:
saying, as follows:
fear not, Abram; calling him by his name, the more to encourage him, and to dissipate his fears to which he was subject; which might be, lest the nations that belonged to the four kings he had conquered and slain should recruit their armies, and come against him with greater force; and the brethren and relations of those he had slain should avenge themselves on him, as the Targums of Jonathan and Jerusalem suggest; and therefore the Lord bids him not give way to those fears, for, adds he:
I am thy shield; to protect him against all his enemies, be they ever so strong and numerous; as Christ is the shield of his people against all their spiritual enemies, sin, Satan, and the world, which being held up in the hand of faith, called therefore the shield of faith, is a security against them:
and thy exceeding great reward; though he had generously refused taking any reward for the service he had done in pursuing the kings, and slaughtering them, and bringing back the persons and goods they had took away; yet he should be no loser by it, the Lord would reward him in a way of grace with greater and better things; nay, he himself would be his reward, and which must be a great one, an exceeding great one; as Christ is to his people in his person, offices, and grace, all being theirs, and he all in all to them; all the blessings of grace and glory coming along with him, and he being their portion here and hereafter, to all eternity; for since he is theirs, all are theirs, all things appertaining to life and godliness, and eternal life itself.
Sarai and Hagar
Gen 16:1  Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. 
Gen 16:2  And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. 
Gen 16:3  And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. 
Gen 16:4  And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes. 
Gen 16:5  And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee. 
Gen 16:6  But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. 
Gen 16:7  And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur. 
Gen 16:8  And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. 
Gen 16:9  And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands. 
Gen 16:10  And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 
Gen 16:11  And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction. 
Gen 16:12  And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren. 
Gen 16:13  And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me? 
Gen 16:14  Wherefore the well was called Beerlahairoi; behold, it is between Kadesh and Bered. 
Gen 16:15  And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael. 
Gen 16:16  And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram. 
Genesis 16:1
Now Sarai, Abram's wife, bare him no children,.... She is before said to be barren, and he to be childless, Gen_11:30; God had promised him a seed, but as yet he had none, which was a trial of his faith; he had been married many years to Sarai his wife, she was his wife when they came out of Ur of the Chaldees, and how long before cannot be said; they stayed and dwelt some time at Haran, the Jews (x) say five years, and they had been now ten years in the land of Canaan, Gen_16:3; and were advanced in years, the one being seventy five, and the other eighty five, so that there was no great probability of having any children, wherefore the following step was taken:
and she had an handmaid, an Egyptian, whose name was Hagar; no doubt but she had many, but this was a principal one, that might be over others, and was chiefly entrusted with the care and management of family affairs under her mistress; she might be the daughter of an Egyptian, born in Abram's house, as Eliezer was the son of a Syrian of Damascus, born there also; or she might be one of the maidservants Pharaoh, king of Egypt, gave to Abram, Gen_12:16; the Jews (y) have a tradition, that she was a daughter of Pharaoh, who, when he saw the wonders done for Sarai, said, it is better that my daughter should be a handmaid in this house, than a mistress in another, and therefore gave her to Sarai; others say (z) she was a daughter of his by a concubine, but neither is probable: from her came the people called Hagarites, 1Ch_5:10, and Hagarenes, Psa_83:6; and there were a people in Arabia called Agraei, both by Strabo (a) and Pliny (b); and the latter speaks of a royal city in that country called Agra, which seem to have their names from this person. Melo (c), an Heathen writer, speaking of Abram, says, that he had two wives, one of his own country, and akin to him, and the other an Egyptian, a servant; of the Egyptian he beget twelve sons, who, going into Arabia, divided the country among them, and were the first that reigned over the inhabitants of it; as to her twelve sons, he mistakes, for these were not Hagar's sons by Abram, but her grandsons, the sons of Ishmael, see Gen_17:20.
(x) Seder Olam Rabba, p. 2. (y) Targum Jon. & Jarchi in loc. Bereshit Rabba, sect. 45. fol. 40. 2. (z) Pirke Eliezer, c. 26. (a) Geograph. l. 16. p. 528. (b) Hist. Nat. l. 6. c. 28. (c) Apud Euseb. Praepar. Evangel. l. 9. c. 19. p. 420, 421.
Abraham and the Covenant of Circumcision
Gen 17:1  And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. 
Gen 17:2  And I will make my covenant between me and thee, and will multiply thee exceedingly. 
Gen 17:3  And Abram fell on his face: and God talked with him, saying, 
Gen 17:4  As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. 
Gen 17:5  Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 
Gen 17:6  And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 
Gen 17:7  And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 
Gen 17:8  And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 
Gen 17:9  And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 
Gen 17:10  This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. 
Gen 17:11  And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 
Gen 17:12  And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. 
Gen 17:13  He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 
Gen 17:14  And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. 
Isaac's Birth Promised
Gen 17:15  And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. 
Gen 17:16  And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. 
Gen 17:17  Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? 
Gen 17:18  And Abraham said unto God, O that Ishmael might live before thee! 
Gen 17:19  And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. 
Gen 17:20  And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. 
Gen 17:21  But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 
Gen 17:22  And he left off talking with him, and God went up from Abraham. 
Gen 17:23  And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. 
Gen 17:24  And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 
Gen 17:25  And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 
Gen 17:26  In the selfsame day was Abraham circumcised, and Ishmael his son. 
Gen 17:27  And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him. 
Genesis 17:1
And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai:
the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God:
and said unto him, I am the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Rev_1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient" (c), as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace:
walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Heb_4:12,
and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see Gen_6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews (d) fancy Abram became perfect, but was not till circumcised.
(c) אל שדי "Deus sufficiens", Cocceius; so Jarchi and Ainsworth. (d) Jarchi in loc. Pirke Eliezer, c. 29. Misn. Nedarim, c. 13. sect. 11.
Gen 18:1  And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 
Gen 18:2  And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, 
Gen 18:3  And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: 
Gen 18:4  Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 
Gen 18:5  And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. 
Gen 18:6  And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. 
Gen 18:7  And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. 
Gen 18:8  And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. 
Gen 18:9  And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. 
Gen 18:10  And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. 
Gen 18:11  Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 
Gen 18:12  Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 
Gen 18:13  And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? 
Gen 18:14  Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 
Gen 18:15  Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. 
Gen 18:16  And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 
Gen 18:17  And the LORD said, Shall I hide from Abraham that thing which I do; 
Gen 18:18  Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 
Gen 18:19  For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. 
Gen 18:20  And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 
Gen 18:21  I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. 
Abraham Intercedes for Sodom
Gen 18:22  And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD. 
Gen 18:23  And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? 
Gen 18:24  Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? 
Gen 18:25  That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? 
Gen 18:26  And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 
Gen 18:27  And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: 
Gen 18:28  Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it. 
Gen 18:29  And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake. 
Gen 18:30  And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there. 
Gen 18:31  And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake. 
Gen 18:32  And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake. 
Gen 18:33  And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place. 
Genesis 18:1
And the Lord appeared unto him in the plains of Mamre,.... That is, to Abraham; and very likely this appearance of God was quickly after the affair of the circumcision, to show his approbation of his ready obedience to his command; and at this time he was in the plains, or at the oaks of Mamre, the oaken grove there, as has been observed on Gen_13:18; and which seems to be the best rendering of the words, since in Gen_18:4; mention is made of a tree to sit and stand under; and Abraham might choose this place for his habitation, because of the shadiness of it, in those hot countries:
and he sat in the tent door, in the heat of the day; partly to cool and refresh himself, and partly to observe if any passengers passed by, to invite them in; this being a time of day when such needed refreshment, and it was proper for them to lie by a while, and not proceed on their journey until it was cooler: or rather to or "near" the tent door, as Noldius (g), or before it, without or under the shade of the tree, after mentioned.
(g) Ebr. Concord. Part. p. 13.
God Rescues Lot
Gen 19:1  And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; 
Gen 19:2  And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. 
Gen 19:3  And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. 
Gen 19:4  But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: 
Gen 19:5  And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. 
Gen 19:6  And Lot went out at the door unto them, and shut the door after him, 
Gen 19:7  And said, I pray you, brethren, do not so wickedly. 
Gen 19:8  Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. 
Gen 19:9  And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. 
Gen 19:10  But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. 
Gen 19:11  And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door. 
Gen 19:12  And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place: 
Gen 19:13  For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it. 
Gen 19:14  And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law. 
Gen 19:15  And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. 
Gen 19:16  And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city. 
Gen 19:17  And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. 
Gen 19:18  And Lot said unto them, Oh, not so, my Lord: 
Gen 19:19  Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: 
Gen 19:20  Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live. 
Gen 19:21  And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. 
Gen 19:22  Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar. 
God Destroys Sodom
Gen 19:23  The sun was risen upon the earth when Lot entered into Zoar. 
Gen 19:24  Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; 
Gen 19:25  And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. 
Gen 19:26  But his wife looked back from behind him, and she became a pillar of salt. 
Gen 19:27  And Abraham gat up early in the morning to the place where he stood before the LORD: 
Gen 19:28  And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace. 
Gen 19:29  And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt. 
Lot and His Daughters
Gen 19:30  And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters. 
Gen 19:31  And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: 
Gen 19:32  Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. 
Gen 19:33  And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. 
Gen 19:34  And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. 
Gen 19:35  And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. 
Gen 19:36  Thus were both the daughters of Lot with child by their father. 
Gen 19:37  And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. 
Gen 19:38  And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day. 
Genesis 19:1
And there came two angels to Sodom at even,.... Or "the two angels" (h), the two men who were angels in the likeness of men, that had been with Abraham in the heat of the day at Hebron, on the evening of the same day came to Sodom:
and Lot sat in the gate of Sodom: not as a civil magistrate to try causes there, being appointed a judge over them, as Jarchi relates; yea, the Jews say (i): that that day five judges were appointed by the men of Sodom, and Lot was the chief of them; but this is not likely, and seems to be contradicted, Gen_19:9; but he sat there to observe strangers that might pass by, and invite them into his house, and that they might not fall into the hands of the wicked Sodomites, who might abuse them; this being a time when not only travellers would be glad to put up and take refreshment, but his wicked neighbours lay in wait for them to satisfy their lusts on them: he had learnt this hospitality from Abraham:
and Lot seeing them, rose up to meet them: he arose from his seat and went forward to meet them, which showed his readiness and heartiness to receive them:
and he bowed himself with his face toward the ground; not in a religious way, as paying worship to angels, for as yet he did not know them to be such, and if he had, would not have given them divine adoration; but in a civil way, as was the custom of the eastern countries to bow very low in their civil respects to men, especially to great personages; and such Lot took these to be by their goodly looks and by their dress, as appears by his salutation of them in Gen_19:2.
(h) שני המלאכים "duo illi angeli", Tigurine version, Cocceius; so Ar. "duobus illis angelis", Junius & Tremellius, Piscator. (i) Bereshit Rabba, sect. 50. fol. 44. 4.
Abraham and Abimelech
Gen 20:1  And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar. 
Gen 20:2  And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah. 
Gen 20:3  But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man's wife. 
Gen 20:4  But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation? 
Gen 20:5  Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this. 
Gen 20:6  And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her. 
Gen 20:7  Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine. 
Gen 20:8  Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid. 
Gen 20:9  Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done. 
Gen 20:10  And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing? 
Gen 20:11  And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife's sake. 
Gen 20:12  And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife. 
Gen 20:13  And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother. 
Gen 20:14  And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife. 
Gen 20:15  And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee. 
Gen 20:16  And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved. 
Gen 20:17  So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children. 
Gen 20:18  For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife. 
Genesis 20:1
And Abraham journeyed from thence towards the south country,.... He returned from the plains or oaks of Mamre, where he had lived fifteen or twenty years, into the more southern parts of the land of Canaan: the reason of this remove is not certain; some think, because he could not bear the stench of the sulphurous lake, the cities of Sodom and Gomorrah were become; and others, because of the scandal of Lot's incest with his daughters, which prejudiced the idolatrous people in those parts more against the true religion; neither of which are likely, by reason of the distance; but the better reason seems to be, that it was so ordered in Providence that he should remove from place to place, that it might appear that he was but a sojourner in the land:
and dwelt between Kadesh and Shur; two wildernesses, as Jerom says (y), one of which joined to Egypt, to which the people of Israel went when they passed over the Red sea, and the other, Kadesh, reached to the desert of the Saracens. Onkelos and Jonathan paraphrase the words between Rekam and Chagra, or Hagra, the same place where the angel of the Lord met with Hagar at the well; see Gill on Gen_16:7 and See Gill on Gen_16:14,
and sojourned in Gerar; or Gerara, as Jerom (z) calls it,"from whence he says the Geraritic country in his time beyond Daroma, or the south, had its name, and was twenty five miles distance from Eleutheropolis to the south, and was formerly the southern border of the Canaanites, and the metropolis of Palestine.''According to the Samaritan version, Gerar is the same with Ashkelon, which was afterwards, when aristocracy took place in this country, one of the five lordships of the Philistines; and so says Africanus (a); and that Gerar was in the country of the Philistines, and Abimelech was king of them, is clear from Gen_21:32. This place was about six miles from Mamre (b), from whence Abraham removed.
(y) De loc. Heb. fol, 91. I. (z) De loc. Heb. fol. 91. I. (a) Apud Syncell. Chronic. p. 100. (b) Bunting's Travels, p. 57.
The Birth of Isaac
Gen 21:1  And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken. 
Gen 21:2  For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. 
Gen 21:3  And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. 
Gen 21:4  And Abraham circumcised his son Isaac being eight days old, as God had commanded him. 
Gen 21:5  And Abraham was an hundred years old, when his son Isaac was born unto him. 
Gen 21:6  And Sarah said, God hath made me to laugh, so that all that hear will laugh with me. 
Gen 21:7  And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age. 
God Protects Hagar and Ishmael
Gen 21:8  And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned. 
Gen 21:9  And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. 
Gen 21:10  Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. 
Gen 21:11  And the thing was very grievous in Abraham's sight because of his son. 
Gen 21:12  And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. 
Gen 21:13  And also of the son of the bondwoman will I make a nation, because he is thy seed. 
Gen 21:14  And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. 
Gen 21:15  And the water was spent in the bottle, and she cast the child under one of the shrubs. 
Gen 21:16  And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. 
Gen 21:17  And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. 
Gen 21:18  Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. 
Gen 21:19  And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. 
Gen 21:20  And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. 
Gen 21:21  And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt. 
A Treaty with Abimelech
Gen 21:22  And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: 
Gen 21:23  Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. 
Gen 21:24  And Abraham said, I will swear. 
Gen 21:25  And Abraham reproved Abimelech because of a well of water, which Abimelech's servants had violently taken away. 
Gen 21:26  And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day. 
Gen 21:27  And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. 
Gen 21:28  And Abraham set seven ewe lambs of the flock by themselves. 
Gen 21:29  And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves? 
Gen 21:30  And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. 
Gen 21:31  Wherefore he called that place Beersheba; because there they sware both of them. 
Gen 21:32  Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. 
Gen 21:33  And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God. 
Gen 21:34  And Abraham sojourned in the Philistines' land many days. 
Genesis 21:1
And the Lord visited Sarah as he had said,.... To Abraham, Gen_17:16; in a way of mercy and kindness, by fulfilling his promise, giving strength to conceive and bear a child; see 1Sa_2:21,
and the Lord did unto Sarah as he had spoken; which intends the same thing in different words; and the repetition is made to cause attention to God's fulfilment of his promise, who is always faithful to his word, even in things very difficult and seemingly impossible, as in the present case: hence the Targums of Jonathan and Jerusalem paraphrase it, God did a wonder or wonders for Sarah in causing her to conceive when she was so old, and in such circumstances as she was.
The Sacrifice of Isaac
Gen 22:1  And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. 
Gen 22:2  And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. 
Gen 22:3  And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. 
Gen 22:4  Then on the third day Abraham lifted up his eyes, and saw the place afar off. 
Gen 22:5  And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. 
Gen 22:6  And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together. 
Gen 22:7  And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? 
Gen 22:8  And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. 
Gen 22:9  And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. 
Gen 22:10  And Abraham stretched forth his hand, and took the knife to slay his son. 
Gen 22:11  And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. 
Gen 22:12  And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. 
Gen 22:13  And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. 
Gen 22:14  And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen. 
Gen 22:15  And the angel of the LORD called unto Abraham out of heaven the second time, 
Gen 22:16  And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: 
Gen 22:17  That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; 
Gen 22:18  And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. 
Gen 22:19  So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba. 
Gen 22:20  And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor; 
Gen 22:21  Huz his firstborn, and Buz his brother, and Kemuel the father of Aram, 
Gen 22:22  And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel. 
Gen 22:23  And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham's brother. 
Gen 22:24  And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah. 
Genesis 22:1
And it came to pass after these things,.... Recorded in the preceding chapter: according to the Talmudists (b), the following affair was transacted quickly after the weaning of Isaac, when he was about five years old, which is the opinion of some, as Aben Ezra on Gen_22:4; makes mention of; but that is an age when it can hardly be thought he should be able to carry such a load of wood as was sufficient to make a fire to consume a burnt offering, Gen_22:6; the age of thirteen, which he fixes upon, is more likely: Josephus (c) says, that Isaac was twenty five years of age; and in this year of his age Bishop Usher (d) places this transaction, twenty years after the weaning of him, in A. M. 2133, and before Christ 1871; and near to this is the computation of a Jewish chronologer (e), who makes Isaac to be at this time twenty six years of age; but some make him much older: according to the Targum of Jonathan, he was at this time thirty six years old; and it is the more generally received opinion of the Jewish writers (f) that he was and with whom the Arabic writers (g) agree: so that this affair, after related, was thirty years after the weaning of Isaac and the expulsion of Ishmael, supposing Isaac to be then five years old. But, however this be, what came to pass was after many promises of a son had been given him, and those fulfilled; and after many blessings had been bestowed upon him; and when he seemed to be well settled in the land of the Philistines, having entered into an alliance with the king of the country; his family in peace, and his son Isaac, the son of the promise, grown up and a hopeful youth; the first appearance of which seemed to threaten the destruction of all his comforts, hopes, and expectations; and it was so:
that God did tempt Abraham; not to sin, as Satan does, for God tempts no man, nor can he be tempted in this sense; and, had Abraham slain his son, it would have been no sin in him, it being by the order of God, who is the Lord of life, and the sovereign disposer of it; but he tempted him, that is, he tried him, to prove him, and to know his faith in him, his fear of him, his love to him, and cheerful obedience to his commands; not in order to know these himself, which he was not ignorant of, but to make them known to others, and that Abraham's faith might be strengthened yet more and more, as in the issue it was. The Jewish writers (h) observe, that Abraham was tempted ten times, and that this was the tenth and last temptation:
and said unto him, Abraham: calling him by his name he well knew, and by that name he had given him, to signify that he should be the father of many nations, Gen_17:5; and yet was going to require of him to slay his only son, and offer him a sacrifice to him:
and he said, behold, here I am; signifying that he heard his voice, and was ready to obey his commands, be they what they would.
(b) T. Bab. Sanhedrin: fol. 89. 2. (c) Antiqu. l. 1. c. 13. sect. 2. (d) Annales Vet. Test. p. 10. (e) Ganz Tzemach David, par. 1. fol. 6. 1. (f) Zohar in Gen. fol. 68. 2. & 74. 4. & 76. 2. Targ. Hieros. in Exod. xii. 42. Praefat. Echa Rabbat. fol. 40. 2. Pirke Eliezer, c. 31. Seder Olam Rabba, c. 1. p. 3. Juchasin, fol. 9. 1. Shalshalet Hakabala, fol. 3. 1. (g) Patricides, p. 19. Elmacinus, p. 34. Apud Hottinger. Smegma, p. 327, &c. (h) Targum. Hieros. in loc. Pirke Eliezer, c. 31.
Sarah's Death and Burial
Gen 23:1  And Sarah was an hundred and seven and twenty years old: these were the years of the life of Sarah. 
Gen 23:2  And Sarah died in Kirjatharba; the same is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her. 
Gen 23:3  And Abraham stood up from before his dead, and spake unto the sons of Heth, saying, 
Gen 23:4  I am a stranger and a sojourner with you: give me a possession of a buryingplace with you, that I may bury my dead out of my sight. 
Gen 23:5  And the children of Heth answered Abraham, saying unto him, 
Gen 23:6  Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead. 
Gen 23:7  And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth. 
Gen 23:8  And he communed with them, saying, If it be your mind that I should bury my dead out of my sight; hear me, and intreat for me to Ephron the son of Zohar, 
Gen 23:9  That he may give me the cave of Machpelah, which he hath, which is in the end of his field; for as much money as it is worth he shall give it me for a possession of a buryingplace amongst you. 
Gen 23:10  And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all that went in at the gate of his city, saying, 
Gen 23:11  Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee: bury thy dead. 
Gen 23:12  And Abraham bowed down himself before the people of the land. 
Gen 23:13  And he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there. 
Gen 23:14  And Ephron answered Abraham, saying unto him, 
Gen 23:15  My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead. 
Gen 23:16  And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, four hundred shekels of silver, current money with the merchant. 
Gen 23:17  And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure 
Gen 23:18  Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city. 
Gen 23:19  And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre: the same is Hebron in the land of Canaan. 
Gen 23:20  And the field, and the cave that is therein, were made sure unto Abraham for a possession of a buryingplace by the sons of Heth. 
Genesis 23:1
And Sarah was an hundred and seven and twenty years old,.... This following immediately upon the account of the offering up of Isaac, led many of the Jewish writers to conclude, that Isaac was when thirty seven years of age, as he must be when Sarah his mother was one hundred and twenty seven, for he was born when she was ninety years of age; but this seems not to be observed on that account, but to give the sum of her age at her death, since it follows:
these were the years of the life of Sarah; who, as it is remarked by many interpreters, is the only woman the years of whose life are reckoned up in Scripture.
Isaac and Rebekah
Gen 24:1  And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things. 
Gen 24:2  And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: 
Gen 24:3  And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: 
Gen 24:4  But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. 
Gen 24:5  And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? 
Gen 24:6  And Abraham said unto him, Beware thou that thou bring not my son thither again. 
Gen 24:7  The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. 
Gen 24:8  And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again. 
Gen 24:9  And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter. 
Gen 24:10  And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. 
Gen 24:11  And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water. 
Gen 24:12  And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham. 
Gen 24:13  Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water: 
Gen 24:14  And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master. 
Gen 24:15  And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder. 
Gen 24:16  And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up. 
Gen 24:17  And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher. 
Gen 24:18  And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink. 
Gen 24:19  And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking. 
Gen 24:20  And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels. 
Gen 24:21  And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not. 
Gen 24:22  And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; 
Gen 24:23  And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in? 
Gen 24:24  And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor. 
Gen 24:25  She said moreover unto him, We have both straw and provender enough, and room to lodge in. 
Gen 24:26  And the man bowed down his head, and worshipped the LORD. 
Gen 24:27  And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren. 
Gen 24:28  And the damsel ran, and told them of her mother's house these things. 
Gen 24:29  And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well. 
Gen 24:30  And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well. 
Gen 24:31  And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels. 
Gen 24:32  And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him. 
Gen 24:33  And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on. 
Gen 24:34  And he said, I am Abraham's servant. 
Gen 24:35  And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses. 
Gen 24:36  And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath. 
Gen 24:37  And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell: 
Gen 24:38  But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son. 
Gen 24:39  And I said unto my master, Peradventure the woman will not follow me. 
Gen 24:40  And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house: 
Gen 24:41  Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath. 
Gen 24:42  And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go: 
Gen 24:43  Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink; 
Gen 24:44  And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son. 
Gen 24:45  And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee. 
Gen 24:46  And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. 
Gen 24:47  And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands. 
Gen 24:48  And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son. 
Gen 24:49  And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left. 
Gen 24:50  Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good. 
Gen 24:51  Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken. 
Gen 24:52  And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth. 
Gen 24:53  And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things. 
Gen 24:54  And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master. 
Gen 24:55  And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. 
Gen 24:56  And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master. 
Gen 24:57  And they said, We will call the damsel, and enquire at her mouth. 
Gen 24:58  And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. 
Gen 24:59  And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. 
Gen 24:60  And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them. 
Gen 24:61  And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. 
Gen 24:62  And Isaac came from the way of the well Lahairoi; for he dwelt in the south country. 
Gen 24:63  And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. 
Gen 24:64  And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. 
Gen 24:65  For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself. 
Gen 24:66  And the servant told Isaac all things that he had done. 
Gen 24:67  And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death. 
Genesis 24:1
And Abraham was old, and well stricken in age,.... Being now one hundred and forty years of age, for as he was an hundred years old when Isaac was born, and Isaac was forty years of age when he married Rebekah, which was at this time, Abraham must be of the age mentioned, see Gen_21:5,
and the Lord had blessed Abraham in all things; with all kind of blessings, with temporal and spiritual blessings; the former seems chiefly designed here, because of what follows; God had blessed him, as Aben Ezra observes, with long life, and riches, and honour, and children, things desirable by men.
Abraham's Death and His Descendants
Gen 25:1  Then again Abraham took a wife, and her name was Keturah. 
Gen 25:2  And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. 
Gen 25:3  And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. 
Gen 25:4  And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. 
Gen 25:5  And Abraham gave all that he had unto Isaac. 
Gen 25:6  But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country. 
Gen 25:7  And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years. 
Gen 25:8  Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people. 
Gen 25:9  And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; 
Gen 25:10  The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife. 
Gen 25:11  And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi. 
Gen 25:12  Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham: 
Gen 25:13  And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, 
Gen 25:14  And Mishma, and Dumah, and Massa, 
Gen 25:15  Hadar, and Tema, Jetur, Naphish, and Kedemah: 
Gen 25:16  These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. 
Gen 25:17  And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people. 
Gen 25:18  And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren. 
The Birth of Esau and Jacob
Gen 25:19  And these are the generations of Isaac, Abraham's son: Abraham begat Isaac: 
Gen 25:20  And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian. 
Gen 25:21  And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. 
Gen 25:22  And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD. 
Gen 25:23  And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. 
Gen 25:24  And when her days to be delivered were fulfilled, behold, there were twins in her womb. 
Gen 25:25  And the first came out red, all over like an hairy garment; and they called his name Esau. 
Gen 25:26  And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. 
Gen 25:27  And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. 
Gen 25:28  And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob. 
Esau Sells His Birthright
Gen 25:29  And Jacob sod pottage: and Esau came from the field, and he was faint: 
Gen 25:30  And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. 
Gen 25:31  And Jacob said, Sell me this day thy birthright. 
Gen 25:32  And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? 
Gen 25:33  And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. 
Gen 25:34  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 birthright. 
Genesis 25:1
Then again Abraham took a wife,.... Three years after the death of Sarah, and when his son Isaac was married, and he alone, and now one hundred and forty years of age:
and her name was Keturah; who she was, or of what family, is not said. An Arabic writer (z) says she was a daughter of the king of the Turks; another (a) of them calls her the daughter of King Rama; and another (b) the daughter of Pactor, king of Rabbah; but there were then no such people in being. Very probably she was one of Abraham's handmaids born in his house, or bought with his money, perhaps the chief and principal of them. The Targums of Jonathan and Jerusalem say she is the same with Hagar, and so, Jarchi; but this is rejected by Aben Ezra, since mention is made of Abraham's concubines, Gen_25:6; whereas it does not appear he ever had any other than Hagar and Keturah, and therefore could not be the same; and besides, the children of Hagar and Keturah are in this chapter reckoned as distinct. Cleodemus (c), a Heathen writer, makes mention of Keturah as a wife of Abraham's, by whom he had many children, and names three of them. Sir Walter Raleigh (d) thinks, that the Kenites, of whom Jethro, the father- in-law of Moses, was, had their name from Keturah, being a nation of the Midianites that descended from her.
(z) Abul. Pharag. Hist. Dynast. p. 14. (a) Elmacinus, p. 34. apud Hottinger. Smegma, p. 309. (b) Patricides, p. 19. in ib. (c) Apud Euseb. Praepar. Evangel. l. 9. c. 20. p. 422. (d) History of the World, l. 2. c. 4. sect. 2. p. 157.
God's Promise to Isaac
Gen 26:1  And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar. 
Gen 26:2  And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of: 
Gen 26:3  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; 
Gen 26:4  And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; 
Gen 26:5  Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. 
Isaac and Abimelech
Gen 26:6  And Isaac dwelt in Gerar: 
Gen 26:7  And the men of the place asked him of his wife; and he said, She is my sister: for he 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. 
Gen 26:8  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, behold, Isaac was sporting with Rebekah his wife. 
Gen 26:9  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. 
Gen 26:10  And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us. 
Gen 26:11  And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death. 
Gen 26:12  Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him. 
Gen 26:13  And the man waxed great, and went forward, and grew until he became very great: 
Gen 26:14  For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. 
Gen 26:15  For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. 
Gen 26:16  And Abimelech said unto Isaac, Go from us; for thou art much mightier than we. 
Gen 26:17  And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there. 
Gen 26:18  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. 
Gen 26:19  And Isaac's servants digged in the valley, and found there a well of springing water. 
Gen 26:20  And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water is ours: and he called the name of the well Esek; because they strove with him. 
Gen 26:21  And they digged another well, and strove for that also: and he called the name of it Sitnah. 
Gen 26:22  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. 
Gen 26:23  And he went up from thence to Beersheba. 
Gen 26:24  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. 
Gen 26:25  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. 
Gen 26:26  Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army. 
Gen 26:27  And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you? 
Gen 26:28  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; 
Gen 26:29  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. 
Gen 26:30  And he made them a feast, and they did eat and drink. 
Gen 26:31  And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace. 
Gen 26:32  And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water. 
Gen 26:33  And he called it Shebah: therefore the name of the city is Beersheba unto this day. 
Gen 26:34  And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite: 
Gen 26:35  Which were a grief of mind unto Isaac and to Rebekah. 
Genesis 26:1
And there was a famine in the land,.... In the land of Canaan, as the Targum of Jonathan expresses it:
besides the first famine that was in the days of Abraham; of which see Gen_12:10; which was an hundred years before this:
and Isaac went unto Abimelech king of the Philistines, unto Gerar; where his father Abraham had sojourned before he was born; and therefore the present king of this place can scarce be thought to be the same Abimelech that was king of it in Abraham's time; but it is highly probable that this Abimelech was the son of the former king, and that this was a common name to the kings of Gerar or the Philistines, as Pharaoh was to the kings of Egypt. Isaac came to this place from Lahairoi, where he had dwelt many years, see Gen_24:62; which was at or near Beersheba, and was about eight miles from Gerar (a).
(a) Bunting's Travels, p. 70.
Isaac Blesses Jacob
Gen 27:1  And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I. 
Gen 27:2  And he said, Behold now, I am old, I know not the day of my death: 
Gen 27:3  Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; 
Gen 27:4  And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die. 
Gen 27:5  And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it. 
Gen 27:6  And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying, 
Gen 27:7  Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death. 
Gen 27:8  Now therefore, my son, obey my voice according to that which I command thee. 
Gen 27:9  Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth: 
Gen 27:10  And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death. 
Gen 27:11  And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man: 
Gen 27:12  My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing. 
Gen 27:13  And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them. 
Gen 27:14  And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved. 
Gen 27:15  And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son: 
Gen 27:16  And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck: 
Gen 27:17  And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob. 
Gen 27:18  And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son? 
Gen 27:19  And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me. 
Gen 27:20  And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me. 
Gen 27:21  And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. 
Gen 27:22  And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau. 
Gen 27:23  And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him. 
Gen 27:24  And he said, Art thou my very son Esau? And he said, I am. 
Gen 27:25  And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank. 
Gen 27:26  And his father Isaac said unto him, Come near now, and kiss me, my son. 
Gen 27:27  And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed: 
Gen 27:28  Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: 
Gen 27:29  Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee. 
Gen 27:30  And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting. 
Gen 27:31  And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me. 
Gen 27:32  And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau. 
Gen 27:33  And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed. 
Gen 27:34  And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father. 
Gen 27:35  And he said, Thy brother came with subtilty, and hath taken away thy blessing. 
Gen 27:36  And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me? 
Gen 27:37  And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son? 
Gen 27:38  And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept. 
Gen 27:39  And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; 
Gen 27:40  And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. 
Gen 27:41  And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob. 
Gen 27:42  And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee. 
Gen 27:43  Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran; 
Gen 27:44  And tarry with him a few days, until thy brother's fury turn away; 
Gen 27:45  Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day? 
Gen 27:46  And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me? 
Genesis 27:1
And it came to pass, that when Isaac was old,.... He is generally thought to be about one hundred and thirty seven years of age at this time, which was just the age of his brother Ishmael when he died, Gen_25:16; and might put him in mind of his own death as near at hand; though if he was no older, he lived after this forty three years, for he lived to be one hundred and eighty years old, Gen_35:28,
and his eyes were dim, so that he could not see; which circumstance is mentioned, not only as a sign of old age, and as common to it, but for the sake of the following history, and as accounting for it, that he should not know Jacob when he blessed him; and this was so ordered in Providence, that by means of it the blessing might be transferred to him, which otherwise in all probability would not have been done, if Isaac had had his sight:
he called Esau his eldest son; who though he was married, and had been married thirty seven years at this time, yet still lived in his father's house, or near him; for as he was born when his father was sixty years of age, and he married when he himself was forty, and his father must be an hundred, so if Isaac was now one hundred and thirty seven, Esau must have been married thirty seven years; and though he had disobliged his father by his marriage, yet he retained a natural affliction for him; nor had he turned him out of doors, nor had he any thoughts of disinheriting him; but on the contrary intended to bestow the blessing on him as the firstborn, for which reason he is here called "his eldest son":
and said unto him, my son; owning the relation, expressing a tender affection for him, and signifying he had something further to say unto him:
and he said unto him, behold, here am I; by which Esau intimated he was ready to hear what his father had to say to him, and was willing to obey him. The Targum of Jonathan says, this was the fourteenth of Nisan, when Isaac called Esau to him.
Jacob Sent to Laban
Gen 28:1  And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. 
Gen 28:2  Arise, go to Padanaram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother. 
Gen 28:3  And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; 
Gen 28:4  And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham. 
Gen 28:5  And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother. 
Esau Marries an Ishmaelite
Gen 28:6  When Esau saw that Isaac had blessed Jacob, and sent him away to Padanaram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan; 
Gen 28:7  And that Jacob obeyed his father and his mother, and was gone to Padanaram; 
Gen 28:8  And Esau seeing that the daughters of Canaan pleased not Isaac his father; 
Gen 28:9  Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife. 
Jacob's Dream
Gen 28:10  And Jacob went out from Beersheba, and went toward Haran. 
Gen 28:11  And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. 
Gen 28:12  And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. 
Gen 28:13  And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; 
Gen 28:14  And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. 
Gen 28:15  And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. 
Gen 28:16  And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not. 
Gen 28:17  And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. 
Gen 28:18  And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. 
Gen 28:19  And he called the name of that place Bethel: but the name of that city was called Luz at the first. 
Gen 28:20  And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 
Gen 28:21  So that I come again to my father's house in peace; then shall the LORD be my God: 
Gen 28:22  And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. 
Genesis 28:1
And Isaac called Jacob,.... Or therefore (d), because of what Rebekah had said to him, related in the latter part of the preceding chapter, he sent for Jacob to come to him from his tent or apartment where he was, or from the field where he was keeping the flocks; thus paying a great regard to what his wife Rebekah had suggested to him, and which appeared to him very right and reasonable:
and blessed him; he did not send for him to chide and reprove him for his fraudulent dealings with him to get the blessing from his brother, much less to revoke it, but to confirm it; which was necessary to prevent doubts that might arise in the mind of Jacob about it, and to strengthen him against the temptations of Satan; since he was about to be sent away from his father's house solitary and destitute, to go into another country, where he was to be for awhile in a state of servitude; all which might seem to contradict the blessing and promises he had received, and would be a trial of his faith in them, as well as a chastisement on him for the fraudulent manner in which he obtained them:
and charged him, and said unto him, thou shall not take a wife of the daughters of Canaan; it was time that he was married; for he was now, as the Jewish writers (e) say, seventy seven, years of age, which exactly agrees with what Polyhistor (f), an Heathen writer, relates from Demetrius, that Jacob was seventy seven years of age when he came to Haran, and also his father Isaac was then one hundred and thirty seven years old; and so it is calculated by the best chronologers, and as he must be, since he was born when his father was sixty years of age; see Gill on Gen_27:1; and being now declared the heir of the promised land, it was proper he should marry, but not with any of the Canaanites, who were to be dispossessed of the land of Canaan, and therefore their seed, and Abraham's, to whom it was given, must not be mixed. Isaac takes the same care, and gives the same charge concerning the marriage of his son Jacob, on whom the entail of the land was settled, as his father Abraham did concerning his, Gen_24:3.
(d) ויקרא "itaque", V. L. Schmidt, Tigurine version, Junius & Tremellius, Piscator; "igitur", Drusius. (e) Pirke Eliezer, c. 35. Vid. Seder Olam Rabba, c. 2. p. 4. (f) Apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 422.
Jacob Marries Leah and Rachel
Gen 29:1  Then Jacob went on his journey, and came into the land of the people of the east. 
Gen 29:2  And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well's mouth. 
Gen 29:3  And thither were all the flocks gathered: and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place. 
Gen 29:4  And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we. 
Gen 29:5  And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. 
Gen 29:6  And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. 
Gen 29:7  And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them. 
Gen 29:8  And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then we water the sheep. 
Gen 29:9  And while he yet spake with them, Rachel came with her father's sheep: for she kept them. 
Gen 29:10  And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. 
Gen 29:11  And Jacob kissed Rachel, and lifted up his voice, and wept. 
Gen 29:12  And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son: and she ran and told her father. 
Gen 29:13  And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. 
Gen 29:14  And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month. 
Gen 29:15  And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? 
Gen 29:16  And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. 
Gen 29:17  Leah was tender eyed; but Rachel was beautiful and well favoured. 
Gen 29:18  And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. 
Gen 29:19  And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. 
Gen 29:20  And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. 
Gen 29:21  And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. 
Gen 29:22  And Laban gathered together all the men of the place, and made a feast. 
Gen 29:23  And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. 
Gen 29:24  And Laban gave unto his daughter Leah Zilpah his maid for an handmaid. 
Gen 29:25  And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me? 
Gen 29:26  And Laban said, It must not be so done in our country, to give the younger before the firstborn. 
Gen 29:27  Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. 
Gen 29:28  And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also. 
Gen 29:29  And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid. 
Gen 29:30  And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years. 
Jacob's Children
Gen 29:31  And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren. 
Gen 29:32  And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me. 
Gen 29:33  And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon. 
Gen 29:34  And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi. 
Gen 29:35  And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing. 
Genesis 29:1
Then Jacob went on his journey,.... After the above vow at Bethel, and having had some intimation that what he desired would be granted him; or "he lift up his feet" (x), which not only shows that he walked afoot, but that he went on his journey with great cheerfulness; for having such gracious promises made him, that God would be with him, and keep him, and supply him with all necessaries, and return him again to the land of Canaan, which made his heart glad; his heart, as the Jewish writers say (y), lift up his legs, and he walked apace, and with great alacrity:
and came into the land of the people of the east; the land of Mesopotamia or Syria, which lay to the east of the land of Canaan, see Isa_9:11; hither he came by several days' journeys.
(x) וישא־רגליו "et levavit pedes suos", Pagninus, Montanus, Vatablus, Fagius; "sustulit", Drusius, Schmidt. (y) Bereshit Rabba, sect. 70. fol. 62. 2. Jarchi in loc.
Gen 30:1  And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die. 
Gen 30:2  And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb? 
Gen 30:3  And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her. 
Gen 30:4  And she gave him Bilhah her handmaid to wife: and Jacob went in unto her. 
Gen 30:5  And Bilhah conceived, and bare Jacob a son. 
Gen 30:6  And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan. 
Gen 30:7  And Bilhah Rachel's maid conceived again, and bare Jacob a second son. 
Gen 30:8  And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali. 
Gen 30:9  When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife. 
Gen 30:10  And Zilpah Leah's maid bare Jacob a son. 
Gen 30:11  And Leah said, A troop cometh: and she called his name Gad. 
Gen 30:12  And Zilpah Leah's maid bare Jacob a second son. 
Gen 30:13  And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher. 
Gen 30:14  And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes. 
Gen 30:15  And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes. 
Gen 30:16  And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night. 
Gen 30:17  And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son. 
Gen 30:18  And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar. 
Gen 30:19  And Leah conceived again, and bare Jacob the sixth son. 
Gen 30:20  And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun. 
Gen 30:21  And afterwards she bare a daughter, and called her name Dinah. 
Gen 30:22  And God remembered Rachel, and God hearkened to her, and opened her womb. 
Gen 30:23  And she conceived, and bare a son; and said, God hath taken away my reproach: 
Gen 30:24  And she called his name Joseph; and said, The LORD shall add to me another son. 
Jacob's Prosperity
Gen 30:25  And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country. 
Gen 30:26  Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee. 
Gen 30:27  And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me for thy sake. 
Gen 30:28  And he said, Appoint me thy wages, and I will give it. 
Gen 30:29  And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me. 
Gen 30:30  For it was little which thou hadst before I came, and it is now increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall I provide for mine own house also? 
Gen 30:31  And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed and keep thy flock: 
Gen 30:32  I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire. 
Gen 30:33  So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me. 
Gen 30:34  And Laban said, Behold, I would it might be according to thy word. 
Gen 30:35  And he removed that day the he goats that were ringstraked and spotted, and all the she goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hand of his sons. 
Gen 30:36  And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks. 
Gen 30:37  And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods. 
Gen 30:38  And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink. 
Gen 30:39  And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted. 
Gen 30:40  And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle. 
Gen 30:41  And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods. 
Gen 30:42  But when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's. 
Gen 30:43  And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses. 
Genesis 30:1
And when Rachel saw that she bare Jacob no children,.... In the space of three or four years after marriage, and when her sister Leah had had four sons:
Rachel envied her sister; the honour she had of bearing children, and the pleasure in nursing and bringing them up, when she lay under the reproach of barrenness: or, "she emulated her sisters" (z); was desirous of having children even as she, which she might do, and yet not be guilty of sin, and much less of envy, which is a very heinous sin:
and said unto Jacob, give me children, or else I die; Rachel could never be so weak as to imagine that it was in the power of Jacob to give her children at his pleasure, or of a barren woman to make her a fruitful mother of children; though Jacob at sight seems so to have understood her: but either, as the Targum of Jonathan paraphrases it, that he would pray the Lord to give her children, as Isaac prayed for Rebekah; so Aben Ezra and Jarchi: or that he would, think of some means or other whereby she might have children, at least that might be called hers; and one way she had in view, as appears from what follows: or otherwise she suggests she could not live comfortably; not that she should destroy herself, as some have imagined; but that she should be so uneasy in her mind, that her life would be a burden to her; that death would be preferred to it, and her fretting herself for want of children, in all probability, would issue in it.
(z) תקנא "aemulata est", Tigurine version, Junius & Tremellius, Schmidt.
Jacob Flees from Laban
Gen 31:1  And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory. 
Gen 31:2  And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before. 
Gen 31:3  And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee. 
Gen 31:4  And Jacob sent and called Rachel and Leah to the field unto his flock, 
Gen 31:5  And said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me. 
Gen 31:6  And ye know that with all my power I have served your father. 
Gen 31:7  And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me. 
Gen 31:8  If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked. 
Gen 31:9  Thus God hath taken away the cattle of your father, and given them to me. 
Gen 31:10  And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled. 
Gen 31:11  And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I. 
Gen 31:12  And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee. 
Gen 31:13  I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred. 
Gen 31:14  And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house? 
Gen 31:15  Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. 
Gen 31:16  For all the riches which God hath taken from our father, that is ours, and our children's: now then, whatsoever God hath said unto thee, do. 
Gen 31:17  Then Jacob rose up, and set his sons and his wives upon camels; 
Gen 31:18  And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan. 
Gen 31:19  And Laban went to shear his sheep: and Rachel had stolen the images that were her father's. 
Gen 31:20  And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled. 
Gen 31:21  So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead. 
Gen 31:22  And it was told Laban on the third day that Jacob was fled. 
Gen 31:23  And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead. 
Gen 31:24  And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad. 
Gen 31:25  Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead. 
Gen 31:26  And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword? 
Gen 31:27  Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? 
Gen 31:28  And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. 
Gen 31:29  It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. 
Gen 31:30  And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods? 
Gen 31:31  And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me. 
Gen 31:32  With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them. 
Gen 31:33  And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent. 
Gen 31:34  Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not. 
Gen 31:35  And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images. 
Gen 31:36  And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me? 
Gen 31:37  Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both. 
Gen 31:38  This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten. 
Gen 31:39  That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. 
Gen 31:40  Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. 
Gen 31:41  Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times. 
Gen 31:42  Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight. 
Gen 31:43  And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born? 
Gen 31:44  Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee. 
Gen 31:45  And Jacob took a stone, and set it up for a pillar. 
Gen 31:46  And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap. 
Gen 31:47  And Laban called it Jegarsahadutha: but Jacob called it Galeed. 
Gen 31:48  And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed; 
Gen 31:49  And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another. 
Gen 31:50  If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee. 
Gen 31:51  And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; 
Gen 31:52  This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. 
Gen 31:53  The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac. 
Gen 31:54  Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount. 
Gen 31:55  And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place. 
Genesis 31:1
And he heard the words of Laban's sons,.... That is, Jacob, as is expressed in the Septuagint and Syriac versions, either with his own ears, overhearing their discourse in their tents, or in the field, or from the report of others, his wives or some of his friends, who thought proper to acquaint him with it; these were the sons of Laban, who had the care of the cattle committed to them, separated by the direction of Jacob, and with the consent of Laban, Gen_30:35,
saying, Jacob hath taken away all that was our father's; meaning not precisely all that their father had, for that would have been a downright lie; for what was become of them that were committed to their care? besides, we afterwards read of Laban's shearing his sheep, Gen_31:19; but that all that Jacob had was their father's, and he had taken it away from him, if not by force and stealth, yet by fraud; and so Jacob might fear he would treat him in an ill manner, and therefore began to think it was high time for him to be gone:
and of that which was our father's hath he gotten all the glory; his many servants, numerous cattle, sheep, camels and asses, in which carnal men place all their happiness; or those riches, as the Targum of Jonathan, by which he got the name and glory of a rich man among men: and it was so far true what they say, that it was out of their father's flock that Jacob got all his increase; but then it was according to a covenant that Laban and he entered into, and therefore was obtained in a just and lawful manner.
Jacob Fears Esau
Gen 32:1  And Jacob went on his way, and the angels of God met him. 
Gen 32:2  And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim. 
Gen 32:3  And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom. 
Gen 32:4  And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now: 
Gen 32:5  And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight. 
Gen 32:6  And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. 
Gen 32:7  Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands; 
Gen 32:8  And said, If Esau come to the one company, and smite it, then the other company which is left shall escape. 
Gen 32:9  And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: 
Gen 32:10  I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. 
Gen 32:11  Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. 
Gen 32:12  And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. 
Gen 32:13  And he lodged there that same night; and took of that which came to his hand a present for Esau his brother; 
Gen 32:14  Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams, 
Gen 32:15  Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals. 
Gen 32:16  And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove. 
Gen 32:17  And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? 
Gen 32:18  Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us. 
Gen 32:19  And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him. 
Gen 32:20  And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me. 
Gen 32:21  So went the present over before him: and himself lodged that night in the company. 
Jacob Wrestles with God
Gen 32:22  And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok. 
Gen 32:23  And he took them, and sent them over the brook, and sent over that he had. 
Gen 32:24  And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 
Gen 32:25  And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. 
Gen 32:26  And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 
Gen 32:27  And he said unto him, What is thy name? And he said, Jacob. 
Gen 32:28  And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. 
Gen 32:29  And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. 
Gen 32:30  And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. 
Gen 32:31  And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. 
Gen 32:32  Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob's thigh in the sinew that shrank. 
Genesis 32:1
And Jacob went on his way,.... From Gilead towards the land of Canaan:
and the angels of God met him; to comfort and help him, to protect and defend him, to keep him in all his ways, that nothing hurt him, Psa_91:11; these are ministering spirits sent forth by God to minister to his people, the heirs of salvation; and such an one Jacob was.
Jacob Meets Esau
Gen 33:1  And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. 
Gen 33:2  And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. 
Gen 33:3  And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother. 
Gen 33:4  And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. 
Gen 33:5  And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant. 
Gen 33:6  Then the handmaidens came near, they and their children, and they bowed themselves. 
Gen 33:7  And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves. 
Gen 33:8  And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. 
Gen 33:9  And Esau said, I have enough, my brother; keep that thou hast unto thyself. 
Gen 33:10  And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. 
Gen 33:11  Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it. 
Gen 33:12  And he said, Let us take our journey, and let us go, and I will go before thee. 
Gen 33:13  And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die. 
Gen 33:14  Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir. 
Gen 33:15  And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord. 
Gen 33:16  So Esau returned that day on his way unto Seir. 
Gen 33:17  And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth. 
Gen 33:18  And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram; and pitched his tent before the city. 
Gen 33:19  And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money. 
Gen 33:20  And he erected there an altar, and called it Elelohe-Israel. 
Genesis 33:1
And Jacob lifted up his eyes, and looked,.... After he had passed over the brook, and was come to his wives and children; which was done either accidentally or on purpose, to see if he could espy his brother coming: some think this denotes his cheerfulness and courage, and that he was now not distressed and dejected, as he had been before:
and, behold, Esau came, and with him four hundred men; see Gen_32:6,
and he divided the children unto Leah, and unto Rachel, and unto the two handmaids; some think he made four divisions of them; Leah and her children, Rachel and her son, Bilhah and hers, and Zilpah and hers: but others are of opinion there were but three: the two handmaids and their children in one division, Leah and her children in another, and Rachel and her son in the third; which seems to be confirmed in Gen_33:2, though the word for "divide" signifies to halve or divide into two parts; according to which, the division then must be of the two wives and their children in one company, and of the two handmaids and theirs in the other: and this Jacob did partly for decency and partly for safety.
The Defiling of Dinah
Gen 34:1  And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land. 
Gen 34:2  And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. 
Gen 34:3  And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel. 
Gen 34:4  And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. 
Gen 34:5  And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come. 
Gen 34:6  And Hamor the father of Shechem went out unto Jacob to commune with him. 
Gen 34:7  And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done. 
Gen 34:8  And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife. 
Gen 34:9  And make ye marriages with us, and give your daughters unto us, and take our daughters unto you. 
Gen 34:10  And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein. 
Gen 34:11  And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give. 
Gen 34:12  Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife. 
Gen 34:13  And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister: 
Gen 34:14  And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us: 
Gen 34:15  But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised; 
Gen 34:16  Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people. 
Gen 34:17  But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone. 
Gen 34:18  And their words pleased Hamor, and Shechem Hamor's son. 
Gen 34:19  And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father. 
Gen 34:20  And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying, 
Gen 34:21  These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters. 
Gen 34:22  Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. 
Gen 34:23  Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us. 
Gen 34:24  And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city. 
Gen 34:25  And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males. 
Gen 34:26  And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out. 
Gen 34:27  The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister. 
Gen 34:28  They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field, 
Gen 34:29  And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house. 
Gen 34:30  And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house. 
Gen 34:31  And they said, Should he deal with our sister as with an harlot? 
Genesis 34:1
And Dinah the daughter of Leah, which she bare unto Jacob,....
Who is supposed to be at this time about fourteen or fifteen years of age: for that she was but about nine or ten years old is not to be credited, as some compute it (z): she is observed to be the daughter of Leah, partly that the following miscarriage might bring to mind her forwardness to intrude herself into Jacob's bed, and be a rebuke unto her; and partly to account for Simeon and Levi being so active in revenging her abuse, they being Leah's sons: of Dinah it is said, that she
went out to see the daughters of the land; of the land of Canaan, to visit them, and contract an acquaintance with them; and she having no sisters to converse with at home, it might be a temptation to her to go abroad. According to the Targum of Jonathan, she went to see the manners, customs, and fashions of the women of that country, to learn them, as the Septuagint version renders the word; or to see their habit and dress, and how they ornamented themselves, as Josephus (a) observes; and who also says it was a festival day at Shechem, and therefore very probably many of the young women of the country round about might come thither on that occasion; and who being dressed in their best clothes would give Dinah a good opportunity of seeing and observing their fashions; and which, with the diversions of the season, and shows to be seen, allured Dinah to go out of her mother's tent into the city, to gratify her curiosity. Aben Ezra's note is, that she went of herself, that is, without the leave of either of her parents: according to other Jewish writers (b) there was a snare laid for her by Shechem, who observing that Jacob's daughter dwelt in tents, and did not go abroad, he brought damsels out of the city dancing and playing on timbrels; and Dinah went forth to see them playing, and he took her, and lay with her, as follows.
(z) R. Ganz. Tzemach David, par. l. fol. 6. 2. (a) Antiqu. l. 1. c. 21. sect. 1. (b) Pirke Eliezer, c. 38. fol. 42. 2.
God Blesses and Renames Jacob
Gen 35:1  And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. 
Gen 35:2  Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: 
Gen 35:3  And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. 
Gen 35:4  And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. 
Gen 35:5  And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob. 
Gen 35:6  So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him. 
Gen 35:7  And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother. 
Gen 35:8  But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth. 
Gen 35:9  And God appeared unto Jacob again, when he came out of Padanaram, and blessed him. 
Gen 35:10  And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel. 
Gen 35:11  And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; 
Gen 35:12  And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land. 
Gen 35:13  And God went up from him in the place where he talked with him. 
Gen 35:14  And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon. 
Gen 35:15  And Jacob called the name of the place where God spake with him, Bethel. 
The Deaths of Rachel and Isaac
Gen 35:16  And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour. 
Gen 35:17  And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. 
Gen 35:18  And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin. 
Gen 35:19  And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. 
Gen 35:20  And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day. 
Gen 35:21  And Israel journeyed, and spread his tent beyond the tower of Edar. 
Gen 35:22  And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine: and Israel heard it. Now the sons of Jacob were twelve: 
Gen 35:23  The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun: 
Gen 35:24  The sons of Rachel; Joseph, and Benjamin: 
Gen 35:25  And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali: 
Gen 35:26  And the sons of Zilpah, Leah's handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram. 
Gen 35:27  And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned. 
Gen 35:28  And the days of Isaac were an hundred and fourscore years. 
Gen 35:29  And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him. 
Genesis 35:1
And God said unto Jacob,.... When he was in great distress, on account of the slaughter of the Shechemites by his sons, not knowing what step to take, or course to steer for the safety of him and his family; then God, for his comfort and direction, appeared and spoke to him, either in a dream or vision, or by an impulse on his mind, or by an articulate voice: perhaps this was the Son of God, the second Person, who might appear in an human form, as he often did; since he afterwards speaks of God as of another divine Person, distinct from him, even his divine Father:
arise, go up to Bethel, and dwell there; which is said to be twenty eight miles from Shechem (r); hither he is bid to go in haste, and where, it is suggested, he would be safe, and where it would be right and proper for him to dwell awhile:
and make there an altar to God; and offer sacrifice to him, praise him for salvation and deliverance wrought, pray to him for present and future mercies that were needful, and pay the vows he had there made, even to that God:
that appeared unto thee when thou fleddest from the face of Esau thy brother; who, resenting his getting the birthright and blessing from him, threatened to kill him; which obliged him to flee from his father's house, and go into Mesopotamia, and in his way thither God appeared to him, at the place called by him from thence Bethel, and gave him many precious promises; and Jacob there made a solemn vow, that if God would be with him, and keep him, and give him food and raiment, and return him to his father's house, the pillar that was then and there set up should be God's house, as well as he should be his God. Jacob had now been nine or ten years in the land of Canaan, and had all done for him he desired, and much more abundantly, and yet had not been at Bethel to make good his vow, either through forgetfulness or neglect; and therefore, as Jarchi thinks, was chastised for it in the affair of Dinah; or rather, for one can hardly think so good a man could forget, or would wilfully neglect such a vow as this, that he wanted opportunity of going thither, or waited for a divine order, and now he had both, which he readily embraced.
(r) Bunting's Travels, p. 72.
Esau's Descendants
Gen 36:1  Now these are the generations of Esau, who is Edom. 
Gen 36:2  Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite; 
Gen 36:3  And Bashemath Ishmael's daughter, sister of Nebajoth. 
Gen 36:4  And Adah bare to Esau Eliphaz; and Bashemath bare Reuel; 
Gen 36:5  And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan. 
Gen 36:6  And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob. 
Gen 36:7  For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle. 
Gen 36:8  Thus dwelt Esau in mount Seir: Esau is Edom. 
Gen 36:9  And these are the generations of Esau the father of the Edomites in mount Seir: 
Gen 36:10  These are the names of Esau's sons; Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau. 
Gen 36:11  And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. 
Gen 36:12  And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: these were the sons of Adah Esau's wife. 
Gen 36:13  And these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau's wife. 
Gen 36:14  And these were the sons of Aholibamah, the daughter of Anah the daughter of Zibeon, Esau's wife: and she bare to Esau Jeush, and Jaalam, and Korah. 
Gen 36:15  These were dukes of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz, 
Gen 36:16  Duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz in the land of Edom; these were the sons of Adah. 
Gen 36:17  And these are the sons of Reuel Esau's son; duke Nahath, duke Zerah, duke Shammah, duke Mizzah: these are the dukes that came of Reuel in the land of Edom; these are the sons of Bashemath Esau's wife. 
Gen 36:18  And these are the sons of Aholibamah Esau's wife; duke Jeush, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah, Esau's wife. 
Gen 36:19  These are the sons of Esau, who is Edom, and these are their dukes. 
Gen 36:20  These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah, 
Gen 36:21  And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom. 
Gen 36:22  And the children of Lotan were Hori and Hemam; and Lotan's sister was Timna. 
Gen 36:23  And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam. 
Gen 36:24  And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father. 
Gen 36:25  And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah. 
Gen 36:26  And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran. 
Gen 36:27  The children of Ezer are these; Bilhan, and Zaavan, and Akan. 
Gen 36:28  The children of Dishan are these; Uz, and Aran. 
Gen 36:29  These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah, 
Gen 36:30  Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir. 
Gen 36:31  And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel. 
Gen 36:32  And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah. 
Gen 36:33  And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. 
Gen 36:34  And Jobab died, and Husham of the land of Temani reigned in his stead. 
Gen 36:35  And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith. 
Gen 36:36  And Hadad died, and Samlah of Masrekah reigned in his stead. 
Gen 36:37  And Samlah died, and Saul of Rehoboth by the river reigned in his stead. 
Gen 36:38  And Saul died, and Baalhanan the son of Achbor reigned in his stead. 
Gen 36:39  And Baalhanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab. 
Gen 36:40  And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah, duke Jetheth, 
Gen 36:41  Duke Aholibamah, duke Elah, duke Pinon, 
Gen 36:42  Duke Kenaz, duke Teman, duke Mibzar, 
Gen 36:43  Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites. 
Genesis 36:1
Now these are the generations of Esau, who is Edom. Who was surnamed Edom, from the red pottage he sold his birthright for to his brother Jacob, Gen_25:30; an account is given of him, and his posterity, not only because he was a son of Isaac, lately made mention of as concerned in his burial; but because his posterity would be often taken notice of in the sacred Scriptures, and so their genealogy would serve to illustrate such passages; and Maimonides (m) thinks the principal reason is, that whereas Amalek, a branch of Esau's family, were to be destroyed by an express command of God, it was necessary that all the rest should be particularly described, lest they should all perish together; but other ends are answered hereby, as partly to show the fulfilment of the promise to Abraham, concerning the multiplication of his seed, and the accomplishment of the oracle to Rebekah, signifying that two nations were in her womb, one of which were those Edomites; as also to observe how the blessing of Isaac his father came upon him with effect, Gen_22:17.
(m) Moreh Nevochim, par. 3. c. 50. p. 510.
Joseph's Dreams
Gen 37:1  And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. 
Gen 37:2  These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. 
Gen 37:3  Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. 
Gen 37:4  And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him. 
Gen 37:5  And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. 
Gen 37:6  And he said unto them, Hear, I pray you, this dream which I have dreamed: 
Gen 37:7  For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. 
Gen 37:8  And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. 
Gen 37:9  And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. 
Gen 37:10  And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? 
Gen 37:11  And his brethren envied him; but his father observed the saying. 
Joseph Sold by His Brothers
Gen 37:12  And his brethren went to feed their father's flock in Shechem. 
Gen 37:13  And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I. 
Gen 37:14  And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem. 
Gen 37:15  And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou? 
Gen 37:16  And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks. 
Gen 37:17  And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan. 
Gen 37:18  And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. 
Gen 37:19  And they said one to another, Behold, this dreamer cometh. 
Gen 37:20  Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams. 
Gen 37:21  And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him. 
Gen 37:22  And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again. 
Gen 37:23  And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; 
Gen 37:24  And they took him, and cast him into a pit: and the pit was empty, there was no water in it. 
Gen 37:25  And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt. 
Gen 37:26  And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? 
Gen 37:27  Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content. 
Gen 37:28  Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt. 
Gen 37:29  And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes. 
Gen 37:30  And he returned unto his brethren, and said, The child is not; and I, whither shall I go? 
Gen 37:31  And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood; 
Gen 37:32  And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no. 
Gen 37:33  And he knew it, and said, It is my son's coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces. 
Gen 37:34  And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days. 
Gen 37:35  And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him. 
Gen 37:36  And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard. 
Genesis 37:1
And Jacob dwelt in the land wherein his father was a stranger,.... And this stands opposed unto, and is distinguished from the case and circumstances of Esau and his posterity, expressed in the preceding chapter, who dwelt in the land of their possession, not as strangers and sojourners, as Jacob and his seed, but as lords and proprietors; and so these words may be introduced and read in connection with the former history; "but Jacob dwelt", &c. (a); and this verse would better conclude the preceding chapter than begin a new one. The Targum of Jonathan paraphrases the words, "and Jacob dwelt quietly"; or peaceably, in tranquillity and safety; his brother Esau being gone from him into another country, he remained where his father lived and died, and in the country that by his blessing belonged to him:
in the land of Canaan, and particularly in Hebron, where Isaac and Abraham before him had dwelt.
(a) וישב "at habitavit", Schmidt.
Judah and Tamar
Gen 38:1  And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah. 
Gen 38:2  And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her. 
Gen 38:3  And she conceived, and bare a son; and he called his name Er. 
Gen 38:4  And she conceived again, and bare a son; and she called his name Onan. 
Gen 38:5  And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him. 
Gen 38:6  And Judah took a wife for Er his firstborn, whose name was Tamar. 
Gen 38:7  And Er, Judah's firstborn, was wicked in the sight of the LORD; and the LORD slew him. 
Gen 38:8  And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother. 
Gen 38:9  And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's wife, that he spilled it on the ground, lest that he should give seed to his brother. 
Gen 38:10  And the thing which he did displeased the LORD: wherefore he slew him also. 
Gen 38:11  Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father's house. 
Gen 38:12  And in process of time the daughter of Shuah Judah's wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite. 
Gen 38:13  And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep. 
Gen 38:14  And she put her widow's garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife. 
Gen 38:15  When Judah saw her, he thought her to be an harlot; because she had covered her face. 
Gen 38:16  And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me? 
Gen 38:17  And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it? 
Gen 38:18  And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him. 
Gen 38:19  And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood. 
Gen 38:20  And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not. 
Gen 38:21  Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place. 
Gen 38:22  And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place. 
Gen 38:23  And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her. 
Gen 38:24  And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt. 
Gen 38:25  When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff. 
Gen 38:26  And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more. 
Gen 38:27  And it came to pass in the time of her travail, that, behold, twins were in her womb. 
Gen 38:28  And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. 
Gen 38:29  And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. 
Gen 38:30  And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. 
Genesis 38:1
And it came to pass at that time,.... This some refer to the time of Jacob's coming from Padanaram into Canaan, soon after he came to Shechem, and before the affair of Dinah; but to this may be objected the marriage of Judah at an age that may seem too early for him, his separation from his brethren, and having a flock of his own to keep, which seems not consistent with the above history: wherefore it is better to connect this with the history of Joseph's being sold into Egypt; for though there were but twenty three years from hence to Jacob's going down into Egypt, Joseph being now seventeen, and was thirty years when he stood before Pharaoh, after which were seven years of plenty, and two of famine, at which time Jacob went thither with two of Judah's grandsons, Hezron and Hamul, Gen_46:12, which make the number mentioned; yet all this may be accounted for; at seventeen, Er, Judah's firstborn, might marry, being the eighteenth from the selling of Joseph, and the marriage of his father; and Onan at the same age, which was the nineteenth; and allowing two or three years for Tamar's staying for Shelah, there was time for her intrigue with Judah, and bearing him two sons at a birth, before the descent of Jacob into Egypt; as for his two grandsons, they may be said to go into Egypt; as Benjamin's sons did in their father's loins, being begotten there during Jacob's abode in it:
that Judah went down from his brethren: not from Dothan to Adullam, as Ben Melech observes, as if this separation was at the time and place of the selling of Joseph; but rather from Hebron thither, after he and his brethren were come home to their father, and had reported and condoled the death of Joseph; and Judah is said to go down, because he went from the north to the south, as Aben Ezra notes; whether this departure from his brethren was owing to a misunderstanding or quarrel between them on account of the affair of Joseph, or on any account, is not certain:
and turned in to a certain Adullamite; an inhabitant of Adullam, a city which afterwards fell to the tribe of Judah, and where was a famous cave, that had its name from thence in David's time; it was ten miles from Eleutheropolis to the east (i), and eight from Jerusalem to the southwest (k); hither he turned, or stretched out (l); that is, his tent, with his flock, which he extended to Adullam, as Ben Melech interprets it, and joined to this man:
whose name was Hirah; whom the Jews (m) fabulously report to be the same with Hiram king of Tyre, in the days of David and Solomon, and that he was the husband of Nebuchadnezzar's mother, and lived twelve hundred years.
(i) Jerom de loc. Heb. fol. 88. F. (k) Bunting's Travels, p. 78. (l) ויט "et tentorium fixerat", Schmidt. (m) Shalshalet Hakabala, fol. 8. 2.
Joseph and Potiphar's Wife
Gen 39:1  And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither. 
Gen 39:2  And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. 
Gen 39:3  And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand. 
Gen 39:4  And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand. 
Gen 39:5  And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field. 
Gen 39:6  And he left all that he had in Joseph's hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured. 
Gen 39:7  And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me. 
Gen 39:8  But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand; 
Gen 39:9  There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God? 
Gen 39:10  And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 
Gen 39:11  And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within. 
Gen 39:12  And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out. 
Gen 39:13  And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 
Gen 39:14  That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice: 
Gen 39:15  And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out. 
Gen 39:16  And she laid up his garment by her, until his lord came home. 
Gen 39:17  And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me: 
Gen 39:18  And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out. 
Gen 39:19  And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled. 
Gen 39:20  And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison. 
Gen 39:21  But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison. 
Gen 39:22  And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it. 
Gen 39:23  The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper. 
Genesis 39:1
And Joseph was brought down to Egypt,.... By the Ishmaelites, Gen_37:28; as in a following clause:
and Potiphar an officer of Pharaoh, captain of the guard, an Egyptian; as his name also shows, which signifies the fruit of Pot or Phut, that is, the son or grandson of one of that name (m); which might be common in Egypt, since it was the name of a son of Ham, Gen_10:6, from whom the land of Egypt is called the land of Ham, Psa_105:23; of this man and his offices; see Gill on Gen_37:36,
he bought him: that is, "Joseph":
of the hands of the Ishmaelites, who had brought him down thither; what they gave for him we know, but what they sold him for to Potiphar is not said; no doubt they got a good price for him, and his master had a good bargain too, as appears by what follows.
(m) Onomastic. Sacr. p. 671, 672.
Joseph Interprets Two Prisoners' Dreams
Gen 40:1  And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt. 
Gen 40:2  And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. 
Gen 40:3  And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound. 
Gen 40:4  And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward. 
Gen 40:5  And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison. 
Gen 40:6  And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. 
Gen 40:7  And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day? 
Gen 40:8  And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you. 
Gen 40:9  And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me; 
Gen 40:10  And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes: 
Gen 40:11  And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand. 
Gen 40:12  And Joseph said unto him, This is the interpretation of it: The three branches are three days: 
Gen 40:13  Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler. 
Gen 40:14  But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house: 
Gen 40:15  For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon. 
Gen 40:16  When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head: 
Gen 40:17  And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head. 
Gen 40:18  And Joseph answered and said, This is the interpretation thereof: The three baskets are three days: 
Gen 40:19  Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee. 
Gen 40:20  And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants. 
Gen 40:21  And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand: 
Gen 40:22  But he hanged the chief baker: as Joseph had interpreted to them. 
Gen 40:23  Yet did not the chief butler remember Joseph, but forgat him. 
Genesis 40:1
And it came to pass after these things,.... After Joseph had been accused and cast into prison, where he had been for some time:
that the butler of the king of Egypt and his baker had offended their lord the king of Egypt; committed some fault, at least were accused of one, which raised his displeasure at them. The Targum of Jonathan says, that they consulted to put poison into his drink and food; which, it is not improbable, considering their business and office, they might be charged with; at least it is much more probable than what Jarchi suggests, that the one put a fly into his cup, and the other a little stone or sand into his bread.
Joseph Interprets Pharaoh's Dreams
Gen 41:1  And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 
Gen 41:2  And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. 
Gen 41:3  And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river. 
Gen 41:4  And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke. 
Gen 41:5  And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. 
Gen 41:6  And, behold, seven thin ears and blasted with the east wind sprung up after them. 
Gen 41:7  And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. 
Gen 41:8  And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. 
Gen 41:9  Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: 
Gen 41:10  Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker: 
Gen 41:11  And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 
Gen 41:12  And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. 
Gen 41:13  And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged. 
Gen 41:14  Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh. 
Gen 41:15  And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. 
Gen 41:16  And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace. 
Gen 41:17  And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: 
Gen 41:18  And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: 
Gen 41:19  And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: 
Gen 41:20  And the lean and the ill favoured kine did eat up the first seven fat kine: 
Gen 41:21  And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. 
Gen 41:22  And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: 
Gen 41:23  And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: 
Gen 41:24  And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. 
Gen 41:25  And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do. 
Gen 41:26  The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 
Gen 41:27  And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. 
Gen 41:28  This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh. 
Gen 41:29  Behold, there come seven years of great plenty throughout all the land of Egypt: 
Gen 41:30  And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; 
Gen 41:31  And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. 
Gen 41:32  And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. 
Gen 41:33  Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 
Gen 41:34  Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. 
Gen 41:35  And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. 
Gen 41:36  And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine. 
Joseph Rises to Power
Gen 41:37  And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. 
Gen 41:38  And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? 
Gen 41:39  And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: 
Gen 41:40  Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. 
Gen 41:41  And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 
Gen 41:42  And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; 
Gen 41:43  And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. 
Gen 41:44  And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. 
Gen 41:45  And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt. 
Gen 41:46  And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 
Gen 41:47  And in the seven plenteous years the earth brought forth by handfuls. 
Gen 41:48  And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. 
Gen 41:49  And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. 
Gen 41:50  And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him. 
Gen 41:51  And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. 
Gen 41:52  And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. 
Gen 41:53  And the seven years of plenteousness, that was in the land of Egypt, were ended. 
Gen 41:54  And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. 
Gen 41:55  And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. 
Gen 41:56  And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. 
Gen 41:57  And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands. 
Genesis 41:1
And it came to pass at the end of two full years,.... It is not a clear case, as Aben Ezra observes, from whence these years are to be reckoned, whether from the time of Joseph's being put into prison, or from the time that the chief butler was taken out of it; the latter seems more probable, and better connects this and the preceding chapter:
that Pharaoh dreamed, and, behold, he stood by the river; it seemed to him, in his dream, as if he stood near the river Nile, or some canal or flow of water cut out of that river.
Joseph's Brothers Go to Egypt
Gen 42:1  Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another? 
Gen 42:2  And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die. 
Gen 42:3  And Joseph's ten brethren went down to buy corn in Egypt. 
Gen 42:4  But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him. 
Gen 42:5  And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan. 
Gen 42:6  And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him with their faces to the earth. 
Gen 42:7  And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food. 
Gen 42:8  And Joseph knew his brethren, but they knew not him. 
Gen 42:9  And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. 
Gen 42:10  And they said unto him, Nay, my lord, but to buy food are thy servants come. 
Gen 42:11  We are all one man's sons; we are true men, thy servants are no spies. 
Gen 42:12  And he said unto them, Nay, but to see the nakedness of the land ye are come. 
Gen 42:13  And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not. 
Gen 42:14  And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies: 
Gen 42:15  Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. 
Gen 42:16  Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies. 
Gen 42:17  And he put them all together into ward three days. 
Gen 42:18  And Joseph said unto them the third day, This do, and live; for I fear God: 
Gen 42:19  If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses: 
Gen 42:20  But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so. 
Gen 42:21  And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. 
Gen 42:22  And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required. 
Gen 42:23  And they knew not that Joseph understood them; for he spake unto them by an interpreter. 
Gen 42:24  And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes. 
Gen 42:25  Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them. 
Gen 42:26  And they laded their asses with the corn, and departed thence. 
Gen 42:27  And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack's mouth. 
Gen 42:28  And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us? 
Gen 42:29  And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying, 
Gen 42:30  The man, who is the lord of the land, spake roughly to us, and took us for spies of the country. 
Gen 42:31  And we said unto him, We are true men; we are no spies: 
Gen 42:32  We be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan. 
Gen 42:33  And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone: 
Gen 42:34  And bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffick in the land. 
Gen 42:35  And it came to pass as they emptied their sacks, that, behold, every man's bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid. 
Gen 42:36  And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me. 
Gen 42:37  And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again. 
Gen 42:38  And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave. 
Genesis 42:1
Now when Jacob saw that there was corn in Egypt,.... That is, to be sold there, or otherwise it being there, unless it could be bought, would have been of no avail to foreigners; wherefore the Septuagint version is, that there was a sale (w) there, a sale of corn; the word has the signification of "breaking" (x) in it, because that bread corn is broke in the mill, or is broken from the heap when sold or distributed, or because when eaten it breaks the fast. Now Jacob had either seen persons passing by with corn, of whom he inquired from whence they had it, who replied, from Egypt; or he understood by the report of others that corn was to be bought there; though some of the Jewish writers would have it, as Jarchi observes, that he saw it by the revelation of the Holy Spirit:
Jacob said unto, his sons, why do ye look one upon another? like persons in surprise, distress and despair, at their wits' end, not knowing what to do, what course to take, and which way to turn themselves, and scarce able to speak to one another, and consult with each other what was proper to be done; for it seems not so agreeable that they should be charged as idle persons, careless and unconcerned, indifferent and inactive; but rather, if the other sense is not acceptable, the meaning may be, "why do ye look?" (y) here and there, in the land of Canaan, where it is to no purpose to look for corn; look where it is to be had.
(w) יבר πρασις Sept. "frumentum venale", Schmidt; so Ainsworth, and the Targum of Jonathan. (x) "Fractio", Montanus, Munster, Piscator. (y) למה תתראו "ut quid circumspicitis", Schmidt.
Joseph's Brothers Return to Egypt
Gen 43:1  And the famine was sore in the land. 
Gen 43:2  And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food. 
Gen 43:3  And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you. 
Gen 43:4  If thou wilt send our brother with us, we will go down and buy thee food: 
Gen 43:5  But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you. 
Gen 43:6  And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother? 
Gen 43:7  And they said, The man asked us straitly of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we certainly know that he would say, Bring your brother down? 
Gen 43:8  And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones. 
Gen 43:9  I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever: 
Gen 43:10  For except we had lingered, surely now we had returned this second time. 
Gen 43:11  And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: 
Gen 43:12  And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight: 
Gen 43:13  Take also your brother, and arise, go again unto the man: 
Gen 43:14  And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved. 
Gen 43:15  And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph. 
Gen 43:16  And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon. 
Gen 43:17  And the man did as Joseph bade; and the man brought the men into Joseph's house. 
Gen 43:18  And the men were afraid, because they were brought into Joseph's house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses. 
Gen 43:19  And they came near to the steward of Joseph's house, and they communed with him at the door of the house, 
Gen 43:20  And said, O sir, we came indeed down at the first time to buy food: 
Gen 43:21  And it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand. 
Gen 43:22  And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks. 
Gen 43:23  And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them. 
Gen 43:24  And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender. 
Gen 43:25  And they made ready the present against Joseph came at noon: for they heard that they should eat bread there. 
Gen 43:26  And when Joseph came home, they brought him the present which was in their hand into the house, and bowed themselves to him to the earth. 
Gen 43:27  And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive? 
Gen 43:28  And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance. 
Gen 43:29  And he lifted up his eyes, and saw his brother Benjamin, his mother's son, and said, Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son. 
Gen 43:30  And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there. 
Gen 43:31  And he washed his face, and went out, and refrained himself, and said, Set on bread. 
Gen 43:32  And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians. 
Gen 43:33  And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another. 
Gen 43:34  And he took and sent messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him. 
Genesis 43:1
And the famine was sore in the land. In the land of Canaan; it increased yet more and more: this is observed for the sake of what follows, showing the reason and necessity of Jacob's sons taking a second journey into Egypt.
Joseph Tests His Brothers
Gen 44:1  And he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. 
Gen 44:2  And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken. 
Gen 44:3  As soon as the morning was light, the men were sent away, they and their asses. 
Gen 44:4  And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? 
Gen 44:5  Is not this it in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing. 
Gen 44:6  And he overtook them, and he spake unto them these same words. 
Gen 44:7  And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing: 
Gen 44:8  Behold, the money, which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold? 
Gen 44:9  With whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen. 
Gen 44:10  And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless. 
Gen 44:11  Then they speedily took down every man his sack to the ground, and opened every man his sack. 
Gen 44:12  And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack. 
Gen 44:13  Then they rent their clothes, and laded every man his ass, and returned to the city. 
Gen 44:14  And Judah and his brethren came to Joseph's house; for he was yet there: and they fell before him on the ground. 
Gen 44:15  And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine? 
Gen 44:16  And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's servants, both we, and he also with whom the cup is found. 
Gen 44:17  And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father. 
Gen 44:18  Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. 
Gen 44:19  My lord asked his servants, saying, Have ye a father, or a brother? 
Gen 44:20  And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him. 
Gen 44:21  And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. 
Gen 44:22  And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. 
Gen 44:23  And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. 
Gen 44:24  And it came to pass when we came up unto thy servant my father, we told him the words of my lord. 
Gen 44:25  And our father said, Go again, and buy us a little food. 
Gen 44:26  And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. 
Gen 44:27  And thy servant my father said unto us, Ye know that my wife bare me two sons: 
Gen 44:28  And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since: 
Gen 44:29  And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave. 
Gen 44:30  Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad's life; 
Gen 44:31  It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave. 
Gen 44:32  For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. 
Gen 44:33  Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. 
Gen 44:34  For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father. 
Genesis 44:1
And he commanded the steward of his house,.... Whom the Targum of Jonathan again calls Manasseh, the eldest son of Joseph:
saying, fill the men's sacks with food, as much as they can carry; this he ordered out of his great affection for them, and that his father and his family might have sufficient supply in this time of famine:
and put every man's money in his sack's mouth; not that which had been put into their sacks the first time, for the steward acknowledged his receipt of it, but what they had paid for their present corn, they were about to carry away.
Joseph Provides for His Brothers and Family
Gen 45:1  Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. 
Gen 45:2  And he wept aloud: and the Egyptians and the house of Pharaoh heard. 
Gen 45:3  And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence. 
Gen 45:4  And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. 
Gen 45:5  Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. 
Gen 45:6  For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest. 
Gen 45:7  And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. 
Gen 45:8  So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. 
Gen 45:9  Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not: 
Gen 45:10  And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast: 
Gen 45:11  And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty. 
Gen 45:12  And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. 
Gen 45:13  And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither. 
Gen 45:14  And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck. 
Gen 45:15  Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him. 
Gen 45:16  And the fame thereof was heard in Pharaoh's house, saying, Joseph's brethren are come: and it pleased Pharaoh well, and his servants. 
Gen 45:17  And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan; 
Gen 45:18  And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land. 
Gen 45:19  Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come. 
Gen 45:20  Also regard not your stuff; for the good of all the land of Egypt is yours. 
Gen 45:21  And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way. 
Gen 45:22  To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment. 
Gen 45:23  And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way. 
Gen 45:24  So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way. 
Gen 45:25  And they went up out of Egypt, and came into the land of Canaan unto Jacob their father, 
Gen 45:26  And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not. 
Gen 45:27  And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: 
Gen 45:28  And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die. 
Joseph Brings His Family to Egypt
Gen 46:1  And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac. 
Gen 46:2  And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. 
Gen 46:3  And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: 
Gen 46:4  I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes. 
Gen 46:5  And Jacob rose up from Beersheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. 
Gen 46:6  And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: 
Gen 46:7  His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Egypt. 
Gen 46:8  And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn. 
Gen 46:9  And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi. 
Gen 46:10  And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. 
Gen 46:11  And the sons of Levi; Gershon, Kohath, and Merari. 
Gen 46:12  And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul. 
Gen 46:13  And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron. 
Gen 46:14  And the sons of Zebulun; Sered, and Elon, and Jahleel. 
Gen 46:15  These be the sons of Leah, which she bare unto Jacob in Padanaram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three. 
Gen 46:16  And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli. 
Gen 46:17  And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel. 
Gen 46:18  These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls. 
Gen 46:19  The sons of Rachel Jacob's wife; Joseph, and Benjamin. 
Gen 46:20  And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bare unto him. 
Gen 46:21  And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. 
Gen 46:22  These are the sons of Rachel, which were born to Jacob: all the souls were fourteen. 
Gen 46:23  And the sons of Dan; Hushim. 
Gen 46:24  And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem. 
Gen 46:25  These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven. 
Gen 46:26  All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob's sons' wives, all the souls were threescore and six; 
Gen 46:27  And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten. 
Jacob and Joseph Reunited
Gen 46:28  And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen. 
Gen 46:29  And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while. 
Gen 46:30  And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive. 
Gen 46:31  And Joseph said unto his brethren, and unto his father's house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me; 
Gen 46:32  And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have. 
Gen 46:33  And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation? 
Gen 46:34  That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians. 
Genesis 46:1
And Israel took his journey with all that he had,.... Set forward in it immediately, as soon as possible after he had resolved to take it, and with him he took all his children and grandchildren, and all his cattle and goods; which shows that he took his journey not only to see his son Joseph, but to continue in Egypt, at least during the years of famine, as his son desired he would, otherwise there would have been no occasion of taking all along with him:
and came to Beersheba: where he and his ancestors Abraham and Isaac had formerly lived; a place where sacrifices had often been offered up, and the worship of God performed, and much communion enjoyed with him. This is said to be sixteen miles from Hebron (n), where Jacob dwelt, and according to Musculus was six German miles from it:
and offered sacrifices to the God of his father Isaac; which were attended with prayer and praise; with praise for hearing that his son Joseph was alive, and with prayer that he might have a good, safe, and prosperous journey.
(n) Bunting's Travels, p. 72.
Jacob's Family Settles in Goshen
Gen 47:1  Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen. 
Gen 47:2  And he took some of his brethren, even five men, and presented them unto Pharaoh. 
Gen 47:3  And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers. 
Gen 47:4  They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen. 
Gen 47:5  And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee: 
Gen 47:6  The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle. 
Gen 47:7  And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. 
Gen 47:8  And Pharaoh said unto Jacob, How old art thou? 
Gen 47:9  And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. 
Gen 47:10  And Jacob blessed Pharaoh, and went out from before Pharaoh. 
Gen 47:11  And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. 
Gen 47:12  And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families. 
Joseph and the Famine
Gen 47:13  And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine. 
Gen 47:14  And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house. 
Gen 47:15  And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth. 
Gen 47:16  And Joseph said, Give your cattle; and I will give you for your cattle, if money fail. 
Gen 47:17  And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year. 
Gen 47:18  When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands: 
Gen 47:19  Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate. 
Gen 47:20  And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's. 
Gen 47:21  And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof. 
Gen 47:22  Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands. 
Gen 47:23  Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land. 
Gen 47:24  And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones. 
Gen 47:25  And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants. 
Gen 47:26  And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh's. 
Gen 47:27  And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly. 
Gen 47:28  And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years. 
Gen 47:29  And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt: 
Gen 47:30  But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said. 
Gen 47:31  And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed's head. 
Genesis 47:1
Then Joseph came and told Pharaoh,.... After he had been with his father, had had an interview with him, and had took his leave of him for a time, he came to Pharaoh's court:
and said, my father, and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; Pharaoh had desired they might come, and Joseph now acquaints him they were come; not being willing it should be said that they were come in a private manner, and without his knowledge; nor to dispose of them himself without the direction and approbation of Pharaoh, who was superior to him; and he makes mention of their flocks and herds, and other substance, partly to show that they were not a mean beggarly family that came to live upon him, and partly that a proper place of pasturage for their cattle might be appointed to them:
and behold, they are in the land of Goshen; they are stopped at present, until they should have further directions and orders where to settle; and this is the rather mentioned, because it was the place Joseph proposed with himself to fix them in, if Pharaoh approved of it.
Jacob Blesses Ephraim and Manasseh
Gen 48:1  And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. 
Gen 48:2  And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed. 
Gen 48:3  And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, 
Gen 48:4  And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession. 
Gen 48:5  And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine. 
Gen 48:6  And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance. 
Gen 48:7  And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Bethlehem. 
Gen 48:8  And Israel beheld Joseph's sons, and said, Who are these? 
Gen 48:9  And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them. 
Gen 48:10  Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. 
Gen 48:11  And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed. 
Gen 48:12  And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. 
Gen 48:13  And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him. 
Gen 48:14  And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn. 
Gen 48:15  And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, 
Gen 48:16  The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. 
Gen 48:17  And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. 
Gen 48:18  And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. 
Gen 48:19  And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations. 
Gen 48:20  And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. 
Gen 48:21  And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers. 
Gen 48:22  Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. 
Genesis 48:1
And it came to pass after these things,.... Some little time after Jacob had sent for Joseph, and conversed with him about his burial in the land of Canaan, and took an oath to bury him there, for then the time drew nigh that he must die:
that one told Joseph, behold, thy father is sick; he was very infirm when he was last with him, and his natural strength decaying apace, by which he knew his end was near; but now he was seized with a sickness which threatened him with death speedily, and therefore very probably dispatched a messenger to acquaint Joseph with it. Jarchi fancies that Ephraim, the son of Joseph, lived with Jacob in the land of Goshen, and when he was sick went and told his father of it, but this is not likely from what follows:
and he took with him his two sons, Manasseh and Ephraim; to see their grandfather before he died, to hear his dying words, and receive his blessing.
Jacob Blesses His Sons
Gen 49:1  And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. 
Gen 49:2  Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. 
Gen 49:3  Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: 
Gen 49:4  Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch. 
Gen 49:5  Simeon and Levi are brethren; instruments of cruelty are in their habitations. 
Gen 49:6  O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. 
Gen 49:7  Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel. 
Gen 49:8  Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. 
Gen 49:9  Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 
Gen 49:10  The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. 
Gen 49:11  Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: 
Gen 49:12  His eyes shall be red with wine, and his teeth white with milk. 
Gen 49:13  Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon. 
Gen 49:14  Issachar is a strong ass couching down between two burdens: 
Gen 49:15  And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute. 
Gen 49:16  Dan shall judge his people, as one of the tribes of Israel. 
Gen 49:17  Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. 
Gen 49:18  I have waited for thy salvation, O LORD. 
Gen 49:19  Gad, a troop shall overcome him: but he shall overcome at the last. 
Gen 49:20  Out of Asher his bread shall be fat, and he shall yield royal dainties. 
Gen 49:21  Naphtali is a hind let loose: he giveth goodly words. 
Gen 49:22  Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: 
Gen 49:23  The archers have sorely grieved him, and shot at him, and hated him: 
Gen 49:24  But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:) 
Gen 49:25  Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 
Gen 49:26  The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren. 
Gen 49:27  Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil. 
Jacob's Death and Burial
Gen 49:28  All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them. 
Gen 49:29  And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite, 
Gen 49:30  In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace. 
Gen 49:31  There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. 
Gen 49:32  The purchase of the field and of the cave that is therein was from the children of Heth. 
Gen 49:33  And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people. 
Genesis 49:1
And Jacob called upon his sons,.... Who either were near at hand, and within call at the time Joseph came to visit him, or if at a distance, and at another time, he sent a messenger or messengers to them to come unto him:
and said, gather yourselves together; his will was, that they should attend him all together at the same time, that he might deliver what he had to say to them in the hearing of them all; for what he after declares was not said to them singly and alone, but when they were all before him:
that I may tell you that which shall befall you in the last days; not their persons merely, but their posterity chiefly, from that time forward to the coming of the Messiah, who is spoken of in this prophecy, and the time of his coming; some things are said relating to temporals, others to spirituals; some are blessings or prophecies of good things to them, others curses, or foretell evil, but all are predictions delivered out by Jacob under a spirit of prophecy; some things had their accomplishment when the tribes of Israel were placed in the land of Canaan, others in the times of the judges, and in later times; and some in the times of the Messiah, to which this prophecy reaches, whose coming was in the last days, Heb_1:1 and Nachmanides says, according to the sense of all their writers, the last days here are the days of the Messiah; and in an ancient writing of the Jews it is said (x), that Jacob called his sons, because he had a mind to reveal the end of the Messiah, i.e. the time of his coming; and Abraham Seba (y) observes, that this section is the seal and key of the whole law, and of all the prophets prophesied of, unto the days of the Messiah.
(x) Zohar in Gen. fol. 126. 1. (y) Tzeror Hammor, fol. 57. 4. & 58. 1.
Gen 50:1  And Joseph fell upon his father's face, and wept upon him, and kissed him. 
Gen 50:2  And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel. 
Gen 50:3  And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days. 
Gen 50:4  And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying, 
Gen 50:5  My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again. 
Gen 50:6  And Pharaoh said, Go up, and bury thy father, according as he made thee swear. 
Gen 50:7  And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, 
Gen 50:8  And all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds, they left in the land of Goshen. 
Gen 50:9  And there went up with him both chariots and horsemen: and it was a very great company. 
Gen 50:10  And they came to the threshingfloor of Atad, which is beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days. 
Gen 50:11  And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abelmizraim, which is beyond Jordan. 
Gen 50:12  And his sons did unto him according as he commanded them: 
Gen 50:13  For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre. 
Gen 50:14  And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father. 
God's Good Purposes
Gen 50:15  And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. 
Gen 50:16  And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, 
Gen 50:17  So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. 
Gen 50:18  And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. 
Gen 50:19  And Joseph said unto them, Fear not: for am I in the place of God? 
Gen 50:20  But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. 
Gen 50:21  Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them. 
The Death of Joseph
Gen 50:22  And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. 
Gen 50:23  And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees. 
Gen 50:24  And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. 
Gen 50:25  And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. 
Gen 50:26  So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. 
Genesis 50:1
And Joseph fell upon his father's face,.... Laid his own face to the cold face and pale cheeks of his dead father, out of his tender affection for him, and grief at parting with him; this shows that Joseph had been present from the time his father sent for him, and all the while he had been blessing the tribes, and giving orders about his funeral:
and wept upon him; which to do for and over the dead is neither unlawful nor unbecoming, provided it is not carried to excess, as the instances of David, Christ, and others show:
and kissed him; taking his farewell of him, as friends used to do, when parting and going a long journey, as death is. This was practised by Heathens, who had a notion that the soul went out of the body by the mouth, and they in this way received it into themselves: so Augustus Caesar died in the kisses of Livia, and Drusius in the embraces and kisses of Caesar (w). Joseph no doubt at this time closed the eyes of his father also, as it is said he should, and as was usual; see Gen_46:4.
(w) Vid. Kirchman. de Funer. Rom. l. 1. c. 5.
Genesis
INTRODUCTION TO GENESIS
This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes (a) would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh_1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu_1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius (b). Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch_34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr_3:2 to which may be added, in proof of the same, Deu_31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh_1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen_3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti_3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher (c), it contains an history of two thousand, three hundred, and sixty nine years.
(a) Leviath. par. 3. c. 33. (b) Introduct. ad Libr. Bib. V. T. c. 4. sect. 2. (c) Annal. Vet. Test. p. 17.

Greeting
Gal 1:1  Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) 
Gal 1:2  And all the brethren which are with me, unto the churches of Galatia: 
Gal 1:3  Grace be to you and peace from God the Father, and from our Lord Jesus Christ, 
Gal 1:4  Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: 
Gal 1:5  To whom be glory for ever and ever. Amen. 
No Other Gospel
Gal 1:6  I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 
Gal 1:7  Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 
Gal 1:8  But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 
Gal 1:9  As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. 
Gal 1:10  For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. 
Paul Called by God
Gal 1:11  But I certify you, brethren, that the gospel which was preached of me is not after man. 
Gal 1:12  For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. 
Gal 1:13  For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: 
Gal 1:14  And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 
Gal 1:15  But when it pleased God, who separated me from my mother's womb, and called me by his grace, 
Gal 1:16  To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 
Gal 1:17  Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. 
Gal 1:18  Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. 
Gal 1:19  But other of the apostles saw I none, save James the Lord's brother. 
Gal 1:20  Now the things which I write unto you, behold, before God, I lie not. 
Gal 1:21  Afterwards I came into the regions of Syria and Cilicia; 
Gal 1:22  And was unknown by face unto the churches of Judaea which were in Christ: 
Gal 1:23  But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. 
Gal 1:24  And they glorified God in me. 
Galatians 1:1
Paul an apostle, not of men, neither by man,.... The writer of this epistle, Paul, puts his name to it, as to all his epistles, excepting that to the Hebrews, if that be his, being neither afraid nor ashamed to own what is herein contained. He asserts himself to be "an apostle", which was the highest office in the church, to which he was immediately called by Christ, and confirmed in it by signs and wonders. This he chose to mention, because of the false teachers, who had insinuated he was no apostle, and not to be regarded; whereas he had received grace and apostleship from Christ, and was an apostle, "not of men", as were the apostles or messengers of the sanhedrim (a); See Gill on 2Co_8:23 and as were the false apostles, who were sent out by men, who had no authority to send them forth: the apostle, as he did not take this honour to himself, did not thrust himself into this office, or run before he was sent; so he was not sent by men; he did not act upon human authority, or by an human commission: this is said in opposition to the false apostles, and to an unlawful investiture with the office of apostleship, and an usurpation of it, as well as to distinguish himself from the messengers and ambassadors of princes, who are sent with credentials by them to negotiate civil affairs for them in foreign courts, he being an ambassador of Christ; and from the messengers of churches, who were sometimes sent with assistance or advice to other churches; and he moreover says, "nor by man"; by a mere man, but by one that was more than a man; nor by a mortal man, but by Christ, as raised from the dead, immortal and glorious at God's right hand: or rather the sense is, he was not chosen into the office of apostleship by the suffrages of men, as Matthias was; or he was not ordained an apostle in the manner the ordinary ministers of the Gospel and pastors are, by the churches of Christ; so that as the former clause is opposed to an unlawful call of men, this is opposed to a lawful one; and shows him to be not an ordinary minister, but an extraordinary one, who was called to this office, not mediately by men, by any of the churches as common ministers are:
but by Jesus Christ; immediately, without the intervention of men, as appears from Act_26:16. For what Ananias did upon his conversion was only putting his hands on him to recover his sight, and baptizing him; it was Christ that appeared to him personally, and made him a minister; and his separation with Barnabas, by the church, under the direction of the Holy Ghost, Act_13:2 was to some particular work and service to be done by them, and not to apostleship, and which was long after Paul was made an apostle by Christ. Jesus Christ being here opposed to man, does not suggest that he was not a man, really and truly, for he certainly was; he partook of the same flesh and blood with us, and was in all things made like unto us, sin excepted; but that he was not a mere man, he was truly God as well as man; for as the raising him from the dead, in the next clause, shows him to be a man, or he could not have died; so his being opposed to man, and set in equality with God the Father, in this verse, and grace and peace being prayed for from him, as from the Father, Gal_1:4 and the same glory ascribed to him as to the Father, Gal_1:5 prove him to be truly and properly God. The apostle adds,
and God the Father; Christ and his Father being of the same nature and essence, power and authority, as they are jointly concerned and work together in the affairs or nature and Providence, so in those of grace; and particularly in constituting and ordaining apostles, and setting them in the church. This serves the more to confirm the divine authority under which Paul acted as an apostle, being not only made so by Christ, but also by God the Father, who is described as he,
who raised him from the dead; which is observed, not so much to express the divine power of the Father, or the glory of Christ, as raised from the dead, but to strengthen the validity of the apostle's character and commission as such; to whom it might have been objected, that he had not seen Christ in the flesh, nor familiarly conversed with him, as the rest of the apostles did: to which he was able to reply, that he was not called to be an apostle by Christ in his low and mean estate of humiliation, but by him after he was raised from the dead, and was set down at the right hand of God; who personally appeared to him in his glory, and was seen by him, and who made and appointed him his apostle, to bear his name before Gentiles, and kings, and the people of Israel; so that his call to apostleship was rather more grand and illustrious than that of any of the other apostles.
(a) Misn. Menachot, c. 10. sect. 3. & Yoma, c. 1. sect. 5.
Paul Accepted by the Apostles
Gal 2:1  Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 
Gal 2:2  And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 
Gal 2:3  But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 
Gal 2:4  And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: 
Gal 2:5  To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. 
Gal 2:6  But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: 
Gal 2:7  But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 
Gal 2:8  (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 
Gal 2:9  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 
Gal 2:10  Only they would that we should remember the poor; the same which I also was forward to do. 
Paul Opposes Peter
Gal 2:11  But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 
Gal 2:12  For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 
Gal 2:13  And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 
Gal 2:14  But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? 
Justified by Faith
Gal 2:15  We who are Jews by nature, and not sinners of the Gentiles, 
Gal 2:16  Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 
Gal 2:17  But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 
Gal 2:18  For if I build again the things which I destroyed, I make myself a transgressor. 
Gal 2:19  For I through the law am dead to the law, that I might live unto God. 
Gal 2:20  I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 
Gal 2:21  I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. 
Galatians 2:1
Then fourteen years after I went up again to Jerusalem,.... That is, either after it pleased God to call him by his grace, and reveal his Son in him; or rather after he had been at Jerusalem to see Peter, with whom he stayed fifteen days, and then went into Syria and Cilicia; so that it was seventeen years after his conversion that he took this journey to Jerusalem he here speaks of; and he seems to refer to the time when he and Barnabas went from the church at Antioch to the apostles and elders about the question, whether circumcision was necessary to salvation, Act_15:1 which entirely agrees with the account the apostle here gives of this journey, and which he went not alone, but
with Barnabas: and took Titus with me also; Barnabas is mentioned in Luke's account as going with him at this time, but Titus is not; who, though he was not sent by the church, yet the apostle might judge it proper and prudent to take him with him, who was converted by him, was a minister of the Gospel, and continued uncircumcised; and the rather he might choose to have him along with him, partly that he might be confirmed in the faith the apostle had taught him; and partly that he might be a living testimony of the agreement between the apostle's principles and practice; and that having him and Barnabas, he might have a competent number of witnesses to testify to the doctrines he preached, the miracles he wrought, and the success that attended him among the Gentiles; and to relate, upon their return, what passed between him and the elders at Jerusalem; for by the mouth of two or three witnesses everything is established.
By Faith, or by Works of the Law?
Gal 3:1  O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 
Gal 3:2  This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 
Gal 3:3  Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 
Gal 3:4  Have ye suffered so many things in vain? if it be yet in vain. 
Gal 3:5  He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? 
Gal 3:6  Even as Abraham believed God, and it was accounted to him for righteousness. 
Gal 3:7  Know ye therefore that they which are of faith, the same are the children of Abraham. 
Gal 3:8  And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 
Gal 3:9  So then they which be of faith are blessed with faithful Abraham. 
The Righteous Shall Live by Faith
Gal 3:10  For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 
Gal 3:11  But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 
Gal 3:12  And the law is not of faith: but, The man that doeth them shall live in them. 
Gal 3:13  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 
Gal 3:14  That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 
The Law and the Promise
Gal 3:15  Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 
Gal 3:16  Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 
Gal 3:17  And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 
Gal 3:18  For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. 
Gal 3:19  Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 
Gal 3:20  Now a mediator is not a mediator of one, but God is one. 
Gal 3:21  Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 
Gal 3:22  But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 
Gal 3:23  But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 
Gal 3:24  Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 
Gal 3:25  But after that faith is come, we are no longer under a schoolmaster. 
Gal 3:26  For ye are all the children of God by faith in Christ Jesus. 
Gal 3:27  For as many of you as have been baptized into Christ have put on Christ. 
Gal 3:28  There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 
Gal 3:29  And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. 
Galatians 3:1
O foolish Galatians,.... Referring not to any national character, as some have thought, by which they were distinguished from others for their rudeness in knowledge, their ignorance and folly, as the Cretians for their lying, &c. nor to their former state in unregeneracy, it being common to all men, to God's elect themselves, before conversion, to be foolish in a moral and spiritual sense; but to their present stupidity about the article of justification, it being an instance of most egregious folly to leave Christ for Moses, the Gospel for the law, and the doctrine of free justification by the righteousness of Christ, which brings so much solid peace and comfort with it, for the doctrine of justification, by the works of the law, which naturally leads to bondage. Now this was said, not rashly, nor in anger, or on purpose to reproach and provoke, and so not at all contrary to Mat_5:22 but in like manner as Christ said to his disciples, "O fools, and slow of heart to believe", &c. Luk_24:25. So the apostle here, as pitying the Galatians, grieved for them, and as one surprised and astonished that ever people of such light, that had had the Gospel so clearly preached to them, should ever give into such a notion.
Who hath bewitched you? some false teacher or another had, or it cannot be conceived how their heads should ever have been turned this way; which must be understood, not in a literal and proper sense, as Simon Magus bewitched the people of Samaria with his sorceries, but in a figurative and improper one; that as sorcerers and enchanters cast a mist before people's eyes, or, by some evil arts or juggling tricks, deceive their sight, and make objects seem to appear which do not, or in a different form than they really do, so these deceitful workers, who had transformed themselves into the apostles of Christ, as Satan sometimes transforms himself into an angel of light, had set this doctrine in a false light before them, thereby to corrupt their minds from the simplicity that is in Christ. Though the apostle reproves the Galatians for their folly and weakness in giving in so easily to such deceptions, yet he imputes the chief fault unto, and lays the greatest blame on the false teachers; whom he represents as sorcerers and enchanters, and their doctrine, particularly that of justification by works, as witchcraft; it being pleasing to men, a gratifying of carnal reason, and operating as a charm upon the pride of human nature. What Samuel said to Saul, 1Sa_15:22 may be applied to the present case, "to obey" the truth "is better than sacrifice", than all the rituals of the ceremonial law: "and to hearken" to the Gospel of Christ, "than the fat of rams", or any of the legal institutions; "for rebellion" against, and opposition to any of the doctrines of the Gospel, and especially to this of justification by the righteousness of Christ, "is as the sin of witchcraft". The Greek word, βασκανω, signifies "to envy", and hence, "to bewitch"; because the mischief, by witchcrafts, generally proceeds from envy; and so the Syriac version, which the Arabic follows, renders it, מנו חסם בכון, "who hath envied you", which suggests this sense, that the false apostles envying their light and knowledge in the Gospel, their faith, peace, comfort, and happiness, had endeavoured to introduce another doctrine among them, subversive of all this.
That ye should not obey the truth. This clause is left out in the Alexandrian copy, and in some others, and in the Syriac version. By "the truth" is meant, either the whole Gospel, often so called, in opposition to the law, and the types and shadows of it; and because it is contained in the Scriptures of truth, and comes from the God of truth; the substance of it is Christ, who is the truth, and is what the Spirit of truth leads into; or else particularly the doctrine of justification by the righteousness of Christ, which is the truth the apostle is establishing, and these Galatians seemed to be going off from, through the artful insinuations of the false teachers. Formerly these people had not only heard this truth, but embraced it: they received the love of it, were strongly affected to it, and firmly believed but now they began to hesitate and doubt about it; they were not so fully persuaded of it as heretofore; they seemed ready to let it go, at least did not hold it fast, and the profession of it, without wavering as before; they were fallen from some degree of the steadfastness of their faith in, and of the obedience of it to this truth, which is what was the design of the false apostles, and is here charged upon the Galatians. The aggravations of which follow in this, and in some subsequent verses,
before whose eyes Jesus Christ hath been evidently set forth; meaning in the ministry of the Gospel, in the clear preaching of it by the apostle; Jesus Christ was the sum and substance of his ministry, in which he was set forth and described, and, as it were, painted to the life by him; the glories and excellencies of his divine person, the nature of his office, as Mediator, the suitableness of him as a Saviour, the fulness of his grace, the efficacy of his blood, sacrifice, and righteousness, were so fully, and in such a lively manner expressed, that it was as if Christ was personally and visibly present with them; yea, he was so described in his sufferings and death, as hanging, bleeding, dying on the accursed tree, that he seemed to be as it were, as the apostle adds,
crucified among you: for this cannot be understood literally, for he was crucified without the gates of Jerusalem; nor does it respect the sin of the Galatians in departing from the Gospel, as if that was a crucifying of him again, and a putting him to open shame; nor their sufferings for the sake of Christ, as if he, in that sense, was crucified in them, and with them: but it intends the clear Gospel revelation of a crucified Christ, in the preaching of him by the apostle, which was such that no picture, no image, no crucifix would come up to, and which, where such preaching is, are altogether vain and needless; and the clear view these saints had, by faith, in the glass of the Gospel of Christ, and him crucified, which so realized the object, as if it was present and before the natural eye. Now this was an aggravation of their weakness and folly, that after such clear preaching, and clear sight, they had of the Gospel, and of Christ in it, that they should in the least degree depart from it.
Sons and Heirs
Gal 4:1  Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 
Gal 4:2  But is under tutors and governors until the time appointed of the father. 
Gal 4:3  Even so we, when we were children, were in bondage under the elements of the world: 
Gal 4:4  But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 
Gal 4:5  To redeem them that were under the law, that we might receive the adoption of sons. 
Gal 4:6  And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 
Gal 4:7  Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. 
Paul's Concern for the Galatians
Gal 4:8  Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. 
Gal 4:9  But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 
Gal 4:10  Ye observe days, and months, and times, and years. 
Gal 4:11  I am afraid of you, lest I have bestowed upon you labour in vain. 
Gal 4:12  Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. 
Gal 4:13  Ye know how through infirmity of the flesh I preached the gospel unto you at the first. 
Gal 4:14  And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. 
Gal 4:15  Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. 
Gal 4:16  Am I therefore become your enemy, because I tell you the truth? 
Gal 4:17  They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. 
Gal 4:18  But it is good to be zealously affected always in a good thing, and not only when I am present with you. 
Gal 4:19  My little children, of whom I travail in birth again until Christ be formed in you, 
Gal 4:20  I desire to be present with you now, and to change my voice; for I stand in doubt of you. 
Example of Hagar and Sarah
Gal 4:21  Tell me, ye that desire to be under the law, do ye not hear the law? 
Gal 4:22  For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 
Gal 4:23  But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 
Gal 4:24  Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 
Gal 4:25  For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 
Gal 4:26  But Jerusalem which is above is free, which is the mother of us all. 
Gal 4:27  For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 
Gal 4:28  Now we, brethren, as Isaac was, are the children of promise. 
Gal 4:29  But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 
Gal 4:30  Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 
Gal 4:31  So then, brethren, we are not children of the bondwoman, but of the free. 
Galatians 4:1
Now I say,.... To illustrate what he had said of the law's being a schoolmaster to the Jews until the coming of Christ, and then ceasing as such, he proposes the case of an heir during his minority, till he come to the proper time of enjoying his estate.
that the heir, as long as he is a child; anyone that is an heir to his father's estate, or another's, whilst under age, being reckoned as a child, as he is from his infancy to his manhood,
differeth nothing from a servant: he is not his own man, nor at his own dispose; he cannot do as he pleases; he is under restraint; he is kept to school or to business, and is liable to correction and chastisement according as he behaves; nor can he have the free use of his father's estate,
though he be Lord of all, of all the servants, according to the Arabic version; or of the whole estate his father left him, of which he is Lord in right, but not in possession; he is right heir to it, though as yet it is not in his hands, nor can he do with it as he will.
Christ Has Set Us Free
Gal 5:1  Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 
Gal 5:2  Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 
Gal 5:3  For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 
Gal 5:4  Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 
Gal 5:5  For we through the Spirit wait for the hope of righteousness by faith. 
Gal 5:6  For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. 
Gal 5:7  Ye did run well; who did hinder you that ye should not obey the truth? 
Gal 5:8  This persuasion cometh not of him that calleth you. 
Gal 5:9  A little leaven leaveneth the whole lump. 
Gal 5:10  I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 
Gal 5:11  And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 
Gal 5:12  I would they were even cut off which trouble you. 
Gal 5:13  For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 
Gal 5:14  For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. 
Gal 5:15  But if ye bite and devour one another, take heed that ye be not consumed one of another. 
Keep in Step with the Spirit
Gal 5:16  This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 
Gal 5:17  For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 
Gal 5:18  But if ye be led of the Spirit, ye are not under the law. 
Gal 5:19  Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 
Gal 5:20  Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 
Gal 5:21  Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 
Gal 5:22  But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 
Gal 5:23  Meekness, temperance: against such there is no law. 
Gal 5:24  And they that are Christ's have crucified the flesh with the affections and lusts. 
Gal 5:25  If we live in the Spirit, let us also walk in the Spirit. 
Gal 5:26  Let us not be desirous of vain glory, provoking one another, envying one another. 
Galatians 5:1
Stand fast therefore in the liberty,.... There is the liberty of grace, and the liberty of glory; the former of these is here meant, and lies in a freedom from sin; not from the indwelling of it, but from the dominion, guilt, and damning power of it; from the captivity and tyranny of Satan, though not from his temptations and insults; from the law, the ceremonial law, as an handwriting of ordinances, a rigid severe schoolmaster, and a middle wall of partition, and from all its burdensome rites and institutions; from the moral law as a covenant of works, and as administered by Moses; and from the curse and condemnation of it, its bondage and rigorous exaction, and from all expectation of life and righteousness by the deeds of it; but not from obedience to it, as held forth by Christ, and as a rule of walk and conversation; and from the judicial law, or those laws which concerned the Jews as Jews: moreover, this liberty lies in the free use of things indifferent, as eating any sort of food without distinction, so that it be done in faith, with thankfulness to God, in moderation, and with temperance, and so as that the peace and edification of fellow Christians are not hurt; also in the free use of Gospel ordinances, which they that are fellow citizens with the saints have a right unto, but not to lay aside or neglect at pleasure; which is not to use, but to abuse their liberty: again, another branch of it is access to God, with freedom and boldness at the throne of grace, through the Mediator, under the influences of the divine Spirit; to which may be added, a deliverance from the fears of death corporeal, who is a king of terrors to Christless sinners, and which kept Old Testament saints, all their lifetime subject to bondage and eternal, or the second death, by which Christ's freemen are assured they shall not be hurt: now, in this liberty, the children of the free woman, believers under the Gospel dispensation, are very pertinently exhorted to stand fast, in consequence and consideration of their character; that is, they should highly prize and esteem it, as men do their civil liberty; and maintain it and defend it, at all hazards; abide by the doctrine of it without wavering, and with intrepidity; not giving up anyone part of it, however, and by whomsoever, it may be opposed, maligned, and reproached; and keep up the practice of it, by obeying from the heart the doctrine of it, by becoming the servants of righteousness, by frequent attendance at the throne of grace, and continual observance of the ordinances of Christ; and then should take heed of everything that tends to break in upon it, as any doctrine or commandment of men; particularly the doctrine of justification by works, and all sorts of superstition and will worship: and the rather, because of the concern Christ has in this liberty, it is that
wherewith Christ hath made us free; we are not free born, but on the contrary homeborn slaves, as Ephraim was; nor could this liberty in any of its branches be obtained by us, by any merit, righteousness, act, or acts of ours, but is wholly of Christ's procuring for us, both by price and power; whereby he has ransomed and delivered us out of the hands of all our spiritual enemies, sin, Satan, the law, and death; and it is of his proclaiming in the Gospel, and of his applying by his Spirit, whom he sends down into our hearts as a free Spirit, to acquaint us with it, and lead us into it, who works faith in us to lay hold upon, and receive this blessing of grace as others:
and be not entangled again with the yoke of bondage. The metaphor is taken from oxen put under a yoke, and implicated with it, from which they cannot disengage themselves: some of the members of this church had been Jews, who had formerly been under the yoke of the law, and seemed desirous to return to their former state of bondage, from which the apostle dissuades, and therefore uses the word again: or else he may refer to the bondage of corruption and idolatry, which they as Gentiles were in, before their conversion; and intimates, that to give into the observance of; Jewish rites and ceremonies would be involving themselves in a state of bondage again; for by "the yoke of bandage" he means the law, which the Jews frequently call עול מצות "the yoke of the commandments" (l); particularly the ceremonial law, as circumcision; which Peter, Act_15:10 represents as a yoke intolerable; the observation of days, months, times, and years; the multitude of sacrifices, and which could not take away sin; but proclaimed their guilt and obligation to punishment, and were an handwriting of ordinances against them, and thereby they were held and kept in bondage, and such a yoke is the moral law as delivered by Moses, requiring perfect obedience, but giving no strength to perform, nor pointing where any is to be had; showing a man his sin and misery, and so working wrath in his conscience, but giving not the least intimation of a Saviour, or of life and righteousness by another; accusing, pronouncing guilty, cursing, and condemning; hence such as seek for righteousness by it are in a miserable subjection to it, and are sadly implicated and entangled with the yoke of it: every doctrine and ordinance of men is a yoke of bondage which should not be submitted to; nay, any action whatever, performed in a religious way and in order for a man's acceptance with God, and to obtain his favour, and according to his observance of which he judges of his state, and speaks peace and comfort to himself, or the reverse, is a yoke of bondage: as, for instance prayer at such and so many times a day, reading such a number of chapters in the Bible every day, fasting so many times in the week, and the like; so that what are branches of Christian liberty, such as frequent prayer to God, reading the sacred writings for instruction and comfort, and the free use of the creatures, are turned into a yoke of bondage, which should be guarded against.
(l) Misn. Beracot, c. 2. sect. 2. T. Hieros. Beracot, fol. 4. 2.
Bear One Another's Burdens
Gal 6:1  Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 
Gal 6:2  Bear ye one another's burdens, and so fulfil the law of Christ. 
Gal 6:3  For if a man think himself to be something, when he is nothing, he deceiveth himself. 
Gal 6:4  But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 
Gal 6:5  For every man shall bear his own burden. 
Gal 6:6  Let him that is taught in the word communicate unto him that teacheth in all good things. 
Gal 6:7  Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 
Gal 6:8  For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 
Gal 6:9  And let us not be weary in well doing: for in due season we shall reap, if we faint not. 
Gal 6:10  As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. 
Final Warning and Benediction
Gal 6:11  Ye see how large a letter I have written unto you with mine own hand. 
Gal 6:12  As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. 
Gal 6:13  For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. 
Gal 6:14  But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. 
Gal 6:15  For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 
Gal 6:16  And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. 
Gal 6:17  From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. 
Gal 6:18  Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. To the Galatians written from Rome. 
Galatians 6:1
Brethren, if a man be overtaken in a fault,.... Or "be taken before" in one; not, as Grotius thinks, before this epistle should come to them, which is a very jejune and empty sense of the words; nor before the conversion of the man, because sins before conversion do not come under the notice and cognizance of a church, or are liable to its reproofs and censures; but before the man is aware, through negligence and imprudence, for want of caution and circumspection, and so is carried away, either through the treachery of his own heart, and the power of corruption; or through the temptations of Satan, who goes about, and comes on the back of them, lays snares for them, and attacks them unawares, and takes all advantages of them; or by the ill examples of others, whereby they are drawn aside, and into sin. The apostle has no particular respect by a "fault" to schisms in the church, or to any errors or heresies in doctrine, though the restoration of such in meekness should be endeavoured; but rather to immorality in life and conversation, and indeed to any of the works of the flesh mentioned in the preceding chapter; and especially he means any "fall" of professors, as the word used signifies, into sin, through inadvertency and want of care and watchfulness, in distinction from a wilful, obstinate, and continued course of sinning; and intends not any man in the world, for those that are without, churches and members of churches have nothing to do with in a church way; but any man that is a brother, a church member, that stands in such a relation to them, when he falls into sin, is to be taken notice of by them. And so the Syriac version reads, "any one of you"; as does one of Stephens's copies.
Ye that are spiritual; meaning not such who had greater spiritual gifts than others, their ministers, pastors, and ecclesiastical governors, though these may be so called; and to them it belongs to reprove and rebuke, recover and restore backsliders, which they should do in gentleness and meekness; but the apostle here addresses the brethren in general, the several members of the church, even all but those that were fallen: nor does he mean such as have more spiritual knowledge than others, in opposition to babes; nor regenerate persons, and such as had the Spirit of God, in distinction from carnal men; but such as live and walk in the Spirit, and are strong, and stand by the power and grace of the Spirit of God, as opposed to the weak, and who were fallen through the prevalency of the flesh, and force of temptation; whose duty it is, and on whom it lies, to
restore such an one, that is overtaken and fallen. The allusion is to the setting of bones that are broken, or out of joint, which is done with great care and tenderness. Professors fallen into sin are like broken and dislocated bones; they are out of their place, and lose both their comfort and usefulness, and are to be restored by gently telling them of their faults, and mildly reproving them for them; and when sensible of them, and troubled for them, by speaking comfortably to them, and by bringing them again, and resettling them in their former place in the church, and restoring them to their former usefulness and good conduct: and which is to be done
in the spirit of meekness: in the exercise of that grace which is a gift and fruit of the Spirit of God; or with a meek and humble spirit, not bearing hard upon them, and treating them in a supercilious and haughty manner, upbraiding them with their faults, aggravating them, and using them roughly, and with sharpness, which in some cases is necessary, but not in this:
considering thyself, lest thou also be tempted: a spiritual man should consider himself as in the body, and as carrying about with him a body of sin, a corrupt and treacherous heart, that is full of deceitful lusts, by which he may be tempted also, and drawn away and enticed; and as being liable to the temptations of Satan, and of being overcome by; them, against which he should watch and pray; and should think with himself what he would choose, and should desire to be done to him in such a case, and do the like to others that are in it. This is a reason enforcing the exhortation; and indeed almost every word in the text carries an argument engaging to it. The relation the saints stand in to one another, as "brethren", should excite them to seek each other's welfare, and to restore any that are fallen, and to abstain from all roughness and severity. The persons addressed are "spiritual", and therefore should behave as such as have the fruits of the Spirit, and, among the rest that of meekness; and, since they are strong, should help the weak, and raise up the fallen: the persons recommended to them, as the objects of their pity, care, and concern, are not such who have given up themselves to sin, but are circumvented by it, and "overtaken" in it, suddenly, and at unawares. And besides, are men, frail sinful men, liable to sin, encompassed with infirmities, and exposed to snares and temptations, which are common to human nature, and therefore should be used gently and tenderly: The apostle having given an enumeration in the foregoing chapter, of the works of the flesh, and fruits of the Spirit, directs such as are in the exercise of the latter, how to behave towards those that fall into the commission of any of the former, which may be expected, since there is flesh as well as spirit in the best.

Chapter 33—Christian Zeal
There is a noisy zeal, without aim or purpose, which is not according to knowledge, which is blind in its operations and destructive in its results. This is not Christian zeal. Christian zeal is controlled by principle and is not spasmodic. It is earnest, deep, and strong, engaging the whole soul and arousing to exercise the moral sensibilities. The salvation of souls and the interests of the kingdom of God are matters of the highest importance. What object is there that calls for greater earnestness than the salvation of souls and the glory of God? There are considerations here which cannot be lightly regarded. They are as weighty as eternity. Eternal destinies are at stake. Men and women are deciding for weal or woe. Christian zeal will not exhaust itself in talk, but will feel and act with vigor and efficiency. Yet Christian zeal will not act for the sake of being seen. Humility will characterize every effort and be seen in every work. Christian zeal will lead to earnest prayer and humiliation, and to faithfulness in home duties. In the family circle will be seen the gentleness and love, benevolence and compassion, which are ever the fruits of Christian zeal.
I was shown that you must make an advance move. Your treasure in heaven, Sister E, is not large. You are not rich toward God. May the Lord open your eyes to see and your heart to feel, and cause you to manifest Christian zeal. Oh, how few feel the worth of souls! How few are willing to sacrifice to bring souls to the knowledge of Christ! There is much talking, much professed love for perishing souls; but talk is cheap stuff. It is earnest Christian zeal that is wanted—a zeal that will be manifested by doing something. All must now work for themselves, and when they have Jesus in their hearts they will confess Him to others. No more could a soul who possesses Christ be hindered from confessing Him than could the waters of Niagara be stopped from flowing over the falls.
I was shown that Brother F is buried in the rubbish of the world. He cannot afford time to serve God, not even to earnestly study and pray to know what the Lord would have him do. His talent is buried in the earth. The cares of this life have swallowed up his interest in eternal things. The kingdom of God and the righteousness of Christ are secondary. He loves business; but I saw that unless he changes his course, the hand of God will be against him. He may gather, but God will scatter. He could do good. But many have the idea that if their life is a working, business life, they can do nothing for the salvation of souls, nothing to advance the cause of their Redeemer. They say they cannot do things by the halves, and therefore turn from religious duties and religious exercises, and bury themselves up in the world. They make their business primary, and forget God, and He is displeased with them. If any are engaged in business where they cannot advance in the divine life and perfect holiness in the fear of God, they should change to a business in which they can have Jesus with them every hour.
Brother F, you do not honor your profession. Your zeal is a worldly zeal, your interest a worldly interest. You are dying spiritually. You understand not your perilous condition. The love of the world is swallowing up your religion. You must awake; you must seek God and repent of your backslidings. In contrition take words and return to the Lord. Your religious duties have become merely a form. You do not enjoy religion; for this enjoyment is dependent upon willing obedience. The willing and obedient shall eat the good of the land. You do not possess a bright evidence that you will dwell with God in His kingdom. You occasionally engage in the outward performance of religious duties, but your heart is not in the exercise. You occasionally drop a word of warning to sinners, or a word in favor of the truth; but it is a reluctant service, as though rendered to a taskmaster, instead of the cheerful service of filial affection. If your heart is aglow with Christian zeal, the most arduous duties will be pleasant and easy.
Why the Christian life is so difficult to many is that they have a divided heart. They are double-minded, which makes them unstable in all their ways. Were they richly imbued with Christian zeal, which is ever the result of consecration to God, instead of the mournful cry, “My leanness, my leanness,” the language of the soul would be: “Hear what the Lord has done for me.” Even if you are saved, which is very doubtful, in the course you are pursuing, how limited will be the good you have accomplished. Not a soul will be saved by your instrumentality. Will the Master say to you: “Well done, thou good and faithful servant”? What have you been doing faithfully? Hard work in the business and cares of this life. Will this bring from the lips of Christ the gracious words: “Well done, thou good and faithful servant”?
My brother, Jesus loves you, and He invites you to face rightabout, and take your eyes from the earth, and fix them upon the mark for the prize of your high calling, which is in Christ Jesus. Cease lightness and trifling. Let a solemn weight of the time in which we live be borne by you till the war is over. Go to work; if consecrated to God, your influence will tell.
Most of the family of Brother G are in the downward road. H lives an aimless life. She is full of folly, vanity, and pride. Her influence does not tend to ennoble, does not lead to goodness and holiness. She does not like the restraint which religion imposes; therefore she will not yield her heart to its sacred sway. She loves self, loves pleasure, and is seeking for her own enjoyment. Sad, sad indeed will be the result, unless she now turns square about and seeks for genuine godliness. She might exert a softening, ennobling, and elevating influence over her brothers. God loves these children, but they are not Christians. If they would try to live humble Christian lives, they could become children of the light and workers for God; they could be missionaries in their own family and among their associates.
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Chapter 62—Exercise and Air
In the creation of man the Lord designed that he should be active and useful. Yet many live in this world as useless machines, as though they hardly existed. They brighten the path of none, they are a blessing to none. They live only to burden others. So far as their influence on the side of right is concerned, they are mere ciphers; but they tell with weight upon the wrong side. Search the lives of such closely, and scarcely an act of disinterested benevolence can be found. When they die, their memory dies with them. Their names soon perish; for they cannot live, even in the affections of their friends, by means of true goodness and virtuous acts. With such persons life has been a mistake. They have not been faithful stewards. They have forgotten that their Creator has claims upon them and that He designs them to be active in doing good and in blessing others with their influence. Selfish interests attract the mind and lead to forgetfulness of God and of the purpose of their Creator.
All who profess to be followers of Jesus should feel that a duty rests upon them to preserve their bodies in the best condition of health, that their minds may be clear to comprehend heavenly things. The mind needs to be controlled, for it has a most powerful influence upon the health. The imagination often misleads, and when indulged, brings severe forms of disease upon the afflicted. Many die of diseases which are mostly imaginary. I am acquainted with several who have brought upon themselves actual disease by the influence of the imagination.
One sister was carried by her husband from chair to bed, and from room to room, because she thought that she was too feeble to walk. But as the case was afterward presented to me, she could have walked as well as myself if she had thought so. Had an accident occurred,—had the house taken fire, or one of her children been in imminent danger of losing life by a fall,—this woman would have been aroused by the force of circumstances, and would have walked quite readily and briskly. She could walk, so far as physical strength was concerned; but diseased imagination led her to conclude that she could not, and she did not arouse the power of the will to resist this deception. The imagination said: You cannot walk, and you had better not try. Sit still; your limbs are so weak that you cannot stand. Had this sister exerted her will power and aroused her benumbed and dormant energies, this deception would have been exposed. In consequence of yielding to the imagination, she probably thinks, to this day, that when she was so helpless she was so of necessity; but this was purely a freak of the imagination, which sometimes plays strange tricks upon diseased mortals.
Some are so afraid of air that they will muffle up their heads and bodies until they look like mummies. They sit in the house, generally inactive, fearing they shall weary themselves and get sick if they exercise either indoors or out in the open air. They could take habitual exercise in the open air every pleasant day, if they only thought so. Continued inactivity is one of the greatest causes of debility of body and feebleness of mind. Many are sick who ought to be in very good health and thus in possession of one of the richest blessings they could enjoy.
I have been shown that many who are apparently feeble, and are ever complaining, are not so badly off as they imagine themselves to be. Some of these have a powerful will, which, exercised in the right direction, would be a potent means of controlling the imagination and thus resisting disease. But it is too frequently the case that the will is exercised in a wrong direction and stubbornly refuses to yield to reason. That will has settled the matter; invalids they are, and the attention due to invalids they will have, irrespective of the judgment of others.
I have been shown mothers who are governed by a diseased imagination, the influence of which is felt upon husband and children. The windows must be kept closed because the mother feels the air. If she is at all chilly, and a change is made in her clothing, she thinks her children must be treated in the same manner, and thus the entire family are robbed of physical stamina. All are affected by one mind, physically and mentally injured through the diseased imagination of one woman, who considers herself a criterion for the whole family. The body is clothed in accordance with the caprices of a diseased imagination and smothered under an amount of wrappings which debilitates the system. The skin cannot perform its office; the studied habit of shunning the air and avoiding exercise, closes the pores,—the little mouths through which the body breathes,—making it impossible to throw off impurities through that channel. The burden of labor is thrown upon the liver, lungs, kidneys, etc., and these internal organs are compelled to do the work of the skin. Thus persons bring disease upon themselves by their wrong habits; yet, in the face of light and knowledge, they will adhere to their own course. They reason thus: “Have we not tried the matter? and do we not understand it by experience?” But the experience of a person whose imagination is at fault should not have much weight with anyone.
The season most to be dreaded by one going among these invalids is winter. It is winter indeed, not only outdoors, but in, to those who are compelled to live in the same house and sleep in the same room. These victims of a diseased imagination shut themselves indoors and close the windows, for the air affects their lungs and their heads. Imagination is active; they expect to take cold, and they will have it. No amount of reasoning can make them believe that they do not understand the philosophy of the whole matter. Have they not proved it? they will argue. It is true that they have proved one side of the question,—by persisting in their own course,—and yet they do take cold if in the least exposed. Tender as babies, they cannot endure anything; yet they live on, and continue to close the windows and doors, and hover over the stove, and enjoy their misery. They have surely proved that their course has not made them well, but has increased their difficulties. Why will not such allow reason to influence the judgment and control the imagination? Why not now try an opposite course, and in a judicious manner obtain exercise and air out of doors, instead of remaining in the house from day to day, more like a bundle of drygoods than an active being?
The chief if not the only reason why many become invalids is that the blood does not circulate freely, and the changes in the vital fluid, which are necessary to life and health, do not take place. They have not given their bodies exercise nor their lungs food, which is pure, fresh air; therefore it is impossible for the blood to be vitalized, and it pursues its course sluggishly through the system. The more we exercise, the better will be the circulation of the blood. More people die for want of exercise than through overfatigue; very many more rust out than wear out. Those who accustom themselves to proper exercise in the open air will generally have a good and vigorous circulation. We are more dependent upon the air we breathe than upon the food we eat. Men and women, young and old, who desire health, and who would enjoy active life, should remember that they cannot have these without a good circulation. Whatever their business and inclinations, they should make up their minds to exercise in the open air as much as they can. They should feel it a religious duty to overcome the conditions of health which have kept them confined indoors, deprived of exercise in the open air.
Some invalids become willful in the matter and refuse to be convinced of the great importance of daily outdoor exercise, whereby they may obtain a supply of pure air. For fear of taking cold, they persist, from year to year, in having their own way and living in an atmosphere almost destitute of vitality. It is impossible for this class to have a healthy circulation. The entire system suffers for want of exercise and pure air. The skin becomes debilitated and more sensitive to any change in the atmosphere. Additional clothing is put on, and the heat of the room increased. The next day they require a little more heat and a little more clothing in order to feel perfectly warm, and thus they humor every changing feeling until they have but little vitality to endure any cold. Some may inquire: “What shall we do? Would you have us remain cold?” If you add clothing, let it be but little, and exercise, if possible, to regain the heat you need. If you positively cannot engage in active exercise, warm yourselves by the fire; but as soon as you are warm, lay off your extra clothing and remove from the fire. If those who can, would engage in some active employment to take the mind from themselves, they would generally forget that they were chilly and would not receive harm. You should lower the temperature of your room as soon as you have regained your natural warmth. For invalids who have feeble lungs, nothing can be worse than an overheated atmosphere.

Chapter 80—No Probation After Christ Comes
Brother O,
While I am writing out the dangers of others, your case presses upon my mind. For several months I have been seeking an opportunity to write to you and to others; but constant labor has hindered me from writing out all the testimonies given me for individuals.
Your case has frequently burdened my mind, but I have not felt clear to write to you. I have written out very many testimonies which have been given for others, some of which, in many particulars, would apply to you. The object of publishing the testimonies is that those who are not singled out personally, yet who are as much in fault as those who are reproved, may be warned through the reproofs given to others. I thought it would not be my duty to address you personally. Yet, as I write out individual testimonies to those who are in danger of neglecting their duty to the cause of God, and thus of sustaining an injury, a loss, to their own souls, I do not feel clear to leave your case without writing to you.
The last view given me was above two years ago. I was then directed to bring out general principles, in speaking and in writing, and at the same time specify the dangers, errors, and sins of some individuals, that all might be warned, reproved, and counseled. I saw that all should search their own hearts and lives closely to see if they had not made the same mistakes for which others were corrected and if the warnings given for others did not apply to their own cases. If so, they should feel that the counsel and reproofs were given especially for them and should make as practical an application of them as though they were especially addressed to themselves.
Those who have a natural love for the world and have been remiss in their duty can see their own faults specified in the cases of others who have been reproved. God designs to test the faith of all who claim to be followers of Christ. He will test the sincerity of the prayers of all those who claim to earnestly desire to know their duty. He will make duty plain. He will give all an ample opportunity to develop what is in their hearts. The conflict will be close between self and the grace of God. Self will strive for the mastery and will be opposed to the work of bringing the life and thoughts, the will and affections, into subjection to the will of Christ. Self-denial and the cross stand all along in the pathway to eternal life, and, because of this, “few there be that find it.”
God is testing the characters of all. He is proving their love for His cause and for the promulgation of the truth which they profess to consider of inestimable value. The Searcher of hearts is judging, by the fruits they bear, who are truly followers of Christ; who, like their divine Pattern, will renounce the honors and treasures of the world, and consent to be of no reputation, preferring the favor of God and the cross of Christ, that they may, in the end, secure the true riches, the treasure laid up in heaven, the recompense of reward—eternal glory.
Those who do not really wish to know themselves will allow the reproofs and warnings to pass to others, and will not discern that their own cases are met, their errors and dangers pointed out. Earthly, selfish motives blind the mind and so operate upon the soul that it cannot be renewed in the divine image. Those who do not, by their own perverse natures, resist His will, will not be left in darkness, but will be renewed in knowledge and true holiness, and will even glory in the cross of Christ.
I have been shown that, at the right time, God would press the burden upon me to say to individuals, as Nathan said to David: “Thou art the man.” Many apparently believe the testimonies borne to others and, like David, give judgment in reference to them, when they should be closely searching their own hearts, analyzing their own lives, and making a practical application of the close reproofs and warnings given to others.
Brother O, I have been shown that your affections are more upon your earthly treasure than you are sensible of. You have been confused in your perceptions of duty. And when the Spirit of God operates upon your mind and would lead you to do what is according to the will and requirements of God, other influences that are not in harmony with the work of God for this time hinder you from obeying the promptings of the divine will; the result is, your faith is not made perfect by works. Your affections should be withdrawn from your earthly treasure. At times when, contrary to your wishes and calculations, means was passing from you into the enemy's ranks, and was thus lost to the cause of God, you have seemed much perplexed and troubled. Talents of means have been entrusted to you by the Master for you to improve to His glory. You are His steward and should be very cautious lest you neglect your duty. You are naturally a world-loving man and will be inclined to claim as your own the talents of means committed to your care. But, “Give an account of thy stewardship” will be heard by you by and by.
The children of God are wise when they trust in that wisdom alone which comes from above, and when they have no strength but that which is from God. Separation from the friendship and spirit of the world is needful for us if we would be united to the Lord and abide in him. Our strength and our prosperity consist in our being connected with the Lord, chosen and accepted of Him. There can be no union between light and darkness. God intends that His people shall be a peculiar people, separate from the world, and be living examples of holiness, that the world may be enlightened, convicted, or condemned, according as they treat the light given them. The truth that has been brought before the understanding, the light that has shone upon the soul, will judge and condemn if it be neglected or turned from.
In this degenerate age, error and darkness are preferred rather than light and truth. The works of many of Christ's professed followers will not bear the test when examined by the light that now shines upon them. For this cause, many do not come to the light lest it shall be made manifest that their works are not wrought in God. Light discovers, makes manifest, the evil hidden under darkness. Men of the world and men who are Christ's servants indeed may be alike in outward appearance; but they are servants of two masters whose interests are in decided opposition to each other. The world does not understand or discern the difference; but there is an immense distance, a vast, separation, between them.
Says Christ: “Ye are not of the world, but I have chosen you out of the world.” The true followers of Christ cannot enjoy the friendship of the world and at the same time have their life hid with Christ. The affections must be withdrawn from the treasures of earth and transferred to the heavenly treasure. How difficult was it for the young man who had great possessions to withdraw his affections from his worldly treasure, even with the promise of eternal life before him as his reward!
When all that we have and are is not consecrated to God, selfish interests close our eyes to the importance of the work, and the means that God calls for is withheld. But He who has lent us this means for the advancement of His cause will frequently withdraw His prospering hand and in some way scatter the means thus withheld, and it will be lost to its possessor and lost to the cause of God. It is not preserved in this world or in the world to come. God is robbed, and Satan triumphs. The Lord would have you closely search your own heart, Brother O, and get the love of the world out of it. Die to self, and live unto God. Then will you be of that number who are the light of the world.
I have been shown that you were cherishing erroneous views in regard to the future, views savoring of the pernicious sentiments of the Age-to-come. You sometimes talk out these ideas to others. But they are not in harmony with the body. You do not make a right application of Scripture. When Jesus rises up in the most holy place, and lays off His mediatorial garments, and clothes Himself with the garments of vengeance in place of the priestly attire, the work for sinners will be done. The period of time will then have come when the mandate will go forth: “He that is unjust, let him be unjust still: ... and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.”
God has given His word for all to investigate, that they may learn the way to life. None need err if they will submit to the conditions of salvation laid down in the word of God. Probation is granted to all, that all may form characters for eternal life. An opportunity will be given to all to decide for life or death. Men will be judged according to the measure of light given them. None will be accountable for their darkness and their errors if the light has not been brought to them. They have not sinned in not accepting what has not been given them. All will be tested before Jesus leaves His position in the most holy place. The probation of all closes when the pleading for sinners is ended and the garments of vengeance are put on.in God. Light discovers, makes manifest, the evil hidden under darkness. Men of the world and men who are Christ's servants indeed may be alike in outward appearance; but they are servants of two masters whose interests are in decided opposition to each other. The world does not understand or discern the difference; but there is an immense distance, a vast, separation, between them.
Says Christ: “Ye are not of the world, but I have chosen you out of the world.” The true followers of Christ cannot enjoy the friendship of the world and at the same time have their life hid with Christ. The affections must be withdrawn from the treasures of earth and transferred to the heavenly treasure. How difficult was it for the young man who had great possessions to withdraw his affections from his worldly treasure, even with the promise of eternal life before him as his reward!
When all that we have and are is not consecrated to God, selfish interests close our eyes to the importance of the work, and the means that God calls for is withheld. But He who has lent us this means for the advancement of His cause will frequently withdraw His prospering hand and in some way scatter the means thus withheld, and it will be lost to its possessor and lost to the cause of God. It is not preserved in this world or in the world to come. God is robbed, and Satan triumphs. The Lord would have you closely search your own heart, Brother O, and get the love of the world out of it. Die to self, and live unto God. Then will you be of that number who are the light of the world.
I have been shown that you were cherishing erroneous views in regard to the future, views savoring of the pernicious sentiments of the Age-to-come. You sometimes talk out these ideas to others. But they are not in harmony with the body. You do not make a right application of Scripture. When Jesus rises up in the most holy place, and lays off His mediatorial garments, and clothes Himself with the garments of vengeance in place of the priestly attire, the work for sinners will be done. The period of time will then have come when the mandate will go forth: “He that is unjust, let him be unjust still: ... and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.”
God has given His word for all to investigate, that they may learn the way to life. None need err if they will submit to the conditions of salvation laid down in the word of God. Probation is granted to all, that all may form characters for eternal life. An opportunity will be given to all to decide for life or death. Men will be judged according to the measure of light given them. None will be accountable for their darkness and their errors if the light has not been brought to them. They have not sinned in not accepting what has not been given them. All will be tested before Jesus leaves His position in the most holy place. The probation of all closes when the pleading for sinners is ended and the garments of vengeance are put on.
Many entertain the view that probation is granted after Jesus leaves His work as mediator in the most holy apartment. This is the sophistry of Satan. God tests and proves the world by the light which He is pleased to give them previous to the coming of Christ. Characters are then formed for life or death. But the probation of those who choose to live a life of sin, and neglect the great salvation offered, closes when Christ's ministration ceases just previous to His appearing in the clouds of heaven.
Those who love the world, and whose minds are carnal and at enmity with God, will flatter themselves that a period of probation will be granted after Christ appears in the clouds of heaven. The carnal heart, which is so averse to submission and obedience, will be deceived with this pleasing view. Many will remain in carnal security and continue in rebellion against God, flattering themselves that there is then to be a period for repentance of sin and an opportunity for them to accept the truth which now is unpopular and crossing to their natural inclination and desires. When they have nothing to venture, nothing to lose, by yielding obedience to Christ and the truth, they think they will take their chance for salvation.
There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth's history is during the last generations that shall live upon the earth.
Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.
When the temple of God was opened in heaven, John saw in holy vision a class of people whose attention was arrested and who were looking with reverential awe at the ark, which contained the law of God. The special test upon the fourth commandment did not come until after the temple of God was opened in heaven.
Those who died before the light was given upon the law of God and the claims of the fourth commandment were not guilty of the sin of violating the seventh-day Sabbath. The wisdom and mercy of God in dispensing light and knowledge at the proper time, as the people need it, is unsearchable. Previous to His coming to judge the world in righteousness, He sends forth a warning to arouse the people and call their attention to their neglect of the fourth commandment, that they may be enlightened, and may repent of their transgression of His law, and prove their allegiance to the great Lawgiver. He has made provision that all may be holy and happy if they choose. Sufficient light has been given to this generation, that we may learn what our duties and privileges are, and enjoy the precious and solemn truths in their simplicity and power.
We are accountable only for the light that shines upon us. The commandments of God and the testimony of Jesus are testing us. If we are faithful and obedient, God will delight in us, and bless us as His own chosen peculiar people. When perfect faith and perfect love and obedience abound, working in the hearts of those who are Christ's followers, they will have a powerful influence. Light will emanate from them, dispelling the darkness around them, refining and elevating all who come within the sphere of their influence, and bringing to a knowledge of the truth all who are willing to be enlightened and to follow in the humble path of obedience.
Those who possess the carnal mind cannot comprehend the sacred force of vital truth upon which their salvation depends, because they cherish pride of heart, love of the world, love of ease, selfishness, covetousness, envy, jealousy, lust, hatred, and every evil. If they would overcome these they might be partakers of the divine nature. Many leave the plain truths of God's word and neglect to follow the light that shines clearly upon their pathway; they try to pry into secrets not plainly revealed and conjecture and talk and dispute in regard to questions which they are not required to understand, for they have no special reference to their salvation. Thousands have been beguiled in this way by Satan. They have neglected present faith and present duty which are clear and comprehensive to all who have their reasoning powers; they have dwelt upon doubtful theories and scriptures which they could not comprehend, and have erred concerning the faith; they have a mixed faith.
God would have all make a practical use of the plain teachings of His word in regard to the salvation of man. If they are doers of the word, which is plain and powerful in its simplicity, they will not fail to perfect Christian character. They will be sanctified through the truth, and through humble obedience to it will secure everlasting life. God wants servants that are true, not only in word, but in deed. Their fruits will show the genuineness of their faith.
Brother O, you will be subject to Satan's temptations if you continue to cherish your erroneous views. Your faith will be a mixed faith, and you will be in danger of confusing the minds of others. God requires His people to be a unit. Your peculiar views will prove an injury to your influence; and if you continue to cherish them and talk them, they will finally serve to separate you from your brethren. If God has light which is necessary for the salvation of His people, He will give it to them as He has given other great and important truths. Here you should let the matter rest. Let God work in His own way to accomplish His purposes in His own time and manner. May God enable you to walk in the light as He is in the light.
*****

May 12, 1898
The Fight of Faith
EGW
There are many precious promises on record for those who seek the Saviour early. Solomon says, “Remember now thy Creator in the days of thy youth, when the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.” God declares, “I love them that love me, and those that seek me early shall find me.” The Great Shepherd of Israel is still saying, “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.”
Many of the youth have not a fixed principle to serve God. They sink under every cloud, and have no power of endurance. They do not grow in grace. They appear to keep the commandments of God, but they are not subject to the law of God, neither indeed can be. Their carnal hearts must be changed. They must see beauty in holiness: then they will pant after it as the hart panteth after the water-brooks; then they will love God and his law; then the yoke of Christ will be easy, and his burden light.
If your steps are ordered by the Lord, dear youth, you must not expect that your path will always be one of outward peace and prosperity. The path that leads to eternal day is not the easiest to travel, and at times it will seem dark and thorny. But you have the assurance that God's everlasting arms encircle you, to protect you from evil. He wants you to exercise earnest faith in him, and learn to trust him in the shadow as well as in the sunshine.
The follower of Christ must have faith abiding in the heart; for without this it is impossible to please God. Faith is the hand that takes hold of infinite help; it is the medium by which the renewed heart is made to beat in unison with the heart of Christ.
In her endeavors to reach her home, the eagle is often beaten down by the tempest to the narrow defiles of the mountains. The clouds, in black, angry masses sweep between her and the sunny heights where she secures her nest. For a while she seems bewildered, and dashes this way and that, beating her strong wings as if to sweep back the dense clouds. She awakens the doves of the mountains with her wild cry in her vain endeavors to find a way out of her prison. At last she dashes upward into the blackness, and gives a shrill scream of triumph as she emerges, a moment later, in the calm sunshine above. The darkness and tempest are all below her, and the light of heaven is shining about her. She reaches her loved home in the lofty crag, and is satisfied. It was through darkness that she reached the light. It cost her an effort to do this, but she is rewarded in gaining the object which she sought.
This is the only course we can pursue as followers of Christ. We must exercise that living faith which will penetrate the clouds that, like a thick wall, separate us from heaven's light. We have heights of faith to reach, where all is peace and joy in the Holy Spirit.
Have you ever watched a hawk in pursuit of a timid dove? Instinct has taught the dove that in order for the hawk to seize his prey, he must gain a loftier flight than his victim. So she rises higher and still higher in the blue dome of heaven, ever pursued by the hawk, which is seeking to obtain the advantage. But in vain. The dove is safe as long as she allows nothing to stop her in her flight, or draw her earthward; but let her once falter, and take a lower flight, and her watchful enemy will swoop down upon his victim. Again and again have we watched this scene with almost breathless interest, all our sympathies with the little dove. How sad we should have felt to see it fall a victim to the cruel hawk!
We have before us a warfare,—a lifelong conflict with Satan and his seductive temptations. The enemy will use every argument, every deception, to entangle the soul; and in order to win the crown of life, we must put forth earnest, persevering effort. We must not lay off the armor or leave the battle-field until we have gained the victory, and can triumph in our Redeemer. As long as we continue to keep our eyes fixed upon the Author and Finisher of our faith, we shall be safe. But our affections must be placed upon things above, not on things of the earth. By faith we must rise higher and still higher in the attainment of the graces of Christ. By daily contemplating his matchless charms, we must grow more and more into his glorious image. While we thus live in communion with Heaven, Satan will lay his nets for us in vain.
Conscious that the world lieth in wickedness, that he has constantly to battle with the enemy of God and man, and that in himself he does not possess power to purify the recesses of the heart, the humble follower of Christ will turn to the mighty Helper; and unto him Christ is made wisdom, and righteousness, and sanctification, and redemption. To the praying soul, Jesus reveals himself as the One who hears and answers prayer,—the One who lifts up those that are cast down, and heals the broken in heart.
The young convert has everything to learn. He should meditate and pray much, that he may do thorough work in meeting God's standard of righteousness. “Honor thy father and thy mother,” is part of that great standard; and through the apostle James, Christ declares, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” Yet how many youth who profess to be Christians are in the habit of speaking in a disrespectful manner to their parents! God has seen fit, dear youth, to entrust you to the care of your parents for them to train and discipline, and thus act their part in forming your characters for heaven. Yet it rests with you to say whether you will develop a Christian character.
Be entreated, then, to make an entire surrender of your soul to Christ. Take hold of his strength, follow his example, and you will have peace and rest and joy in him. Let every soul breathe the prayer that God will grant unto him according to the riches of his glory, to be strengthened with all might in the inner man, that Christ may dwell in the heart by faith, that he, being rooted and grounded in love, “may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge,” being filled “with all the fulness of God.”
Mrs. E. G. White

Chapter 32—Prayer Meeting
The church must pray often—Jesus prayed! The Majesty of Heaven prayed! He wept in behalf of man. Prayer, faithful, earnest prayer will move the arm that moves the world. The minister of Christ must pray if he would have the refreshing from the presence of God. The church must pray much if they would walk in the light, as He is in the light.—The Signs of the Times, January 15, 1880.
Prayer meeting is the pulse of the church body—A prayer meeting will always tell the true interest of the church members in spiritual and eternal things. The prayer meeting is as the pulse to the body; it denotes the true spiritual condition of the church. A lifeless, backslidden church has no relish for the prayer meetings.—Selections from Testimonies to the Managers and Workers in our Institutions (Ph 149) 32.
Members should give prayer meeting a higher priority—Many declare that it is certainly no harm to go to a concert and neglect the prayer-meeting, or absent themselves from meetings where God's servants are to declare a message from heaven. It is safe for you to be just where Christ has said He would be. Those who appreciate the words of Christ will not turn aside from the prayer-meeting, or from the meeting where the Lord's messenger has been sent to tell them concerning things of eternal interest. Jesus has said, “Where two or three are gathered together in my name, there am I in the midst of them.” Can you afford to choose your pleasure and miss the blessing? It is indulgence in these things that has a telling influence not only on your own life and character, but upon the life and character of your associates. If all who profess to be followers of Christ would be so in deed and in truth, they would have the mind of Christ, and would work the works of God. They would resist temptation to indulge self, and would show that they do not enjoy the frivolous pleasure of the world more than the privilege of meeting with Christ in the social meeting. They would then have a decided influence upon others, and lead them to follow their example.—The Youth's Instructor, April 23, 1912.
Those really seeking for communion with God will be seen in the prayer meeting—There is necessity for diligence in prayer; let nothing hinder you. Make every effort to keep open the communion between Jesus and your own soul. Seek every opportunity to go where prayer is wont to be made. Those who are really seeking for communion with God will be seen in the prayer meeting, faithful to do their duty and earnest and anxious to reap all the benefits they can gain. They will improve every opportunity of placing themselves where they can receive the rays of light from heaven.—Steps to Christ, 98.
Effective prayer meeting results when each who attends feels personally responsible for its success—Before leaving home, go to God in secret prayer. Plead with Him for His blessing, and He who “seeth in secret, shall reward thee openly.” With your heart softened by the love of Jesus, go to the meeting, feeling that you are personally responsible for its success. If but few attend, you should feel under double responsibility. You are in the service of God, and should do what you can with your talent, tact, and skill to make His worship interesting.—The Signs of the Times, December 4, 1884.
Prayer meeting need not be dull, spiritless, and unattractive—Christians do not always make the public worship of God of sufficient importance. They do not realize their responsibility in the matter. The prayer-meeting, especially, is often dull, spiritless, and unattractive. But it need not be. Even where few love the hour of prayer, it may be made interesting and profitable. The presence of Jesus is not confined to large assemblies.—The Signs of the Times, December 4, 1884.
If people find the Bread of Life at prayer meeting, they will go there to receive it—The prayer meetings should be the most interesting gatherings that are held; but these are frequently poorly managed. Many attend preaching, but neglect the prayer meeting. Here, again, thought is required. Wisdom should be sought of God, and plans should be laid to conduct the meetings so that they will be interesting and attractive. The people hunger for the Bread of Life. If they find it at prayer meeting, they will go there to receive it.—Testimonies for the Church 4:70.