An Exposition of Genesis, Genesis · Chapter 9
CHAP. IX.
IN this Chapter is continued the History of the Church unto the death of Noach; the method of it dependeth upon the former Chapter; the last thing there reported is Gods return after Noahs sacrifice, which stands in four things. 1. Acceptance of him. 2. General promise securing from the flood, and establishing the course of nature, both which were in the close of the former Chapter. 3. Special blessing of Noach, &c. here followeth. 4. Renewing and sealing his Covenant with him and his Church. So that three generals take up this Chapter.
1. Gods blessing on Noach. Ver. 1, to the end of Ver. 7.
2. Gods Covenant renewed and sealed. Ver. 8, to Ver. 17.
3. Noahs seed and after life recorded from Ver. 18, to 29.
The first of these is from the first to the end of the seventh Verse, wherein are several heads. First, the blessing it self in three portions. 1. Of the increase of man. Ver. 1. 2. Of his dominion over the creatures. V. 2. 3. Of Provision for mans life with a special limitation thereof. Ver. 3, 4. Secondly, A special providence for securing mans life, and Law for requiring the loss of it. Ver. 5, 6. Thirdly, A reception of the first blessing. V. 7.
First we shall consider the blessing of increase as followeth, Ver. 1.Ver. 1. And Elohim bless…d Noach and his sonnes, and said unto them; be fruitful, and multiply and fill the earth. — Cald. same. — foreign, is added, Sept. In this first part of the blessing are observable. 1. The Author of the blessing, Elohim the mighty God, able to do what he speaketh; — And Elohim blessed. 2. The Subject of the blessing, Noah and his sonnes. — — doubtless upon all the men and their wives was this blessing. It is queried, how this was given to Noah, seeing after this, the Scripture mentions no children which he had? To which may be answered, that the not mentioning of his seed, doth not necessarily prove that he had none; but suppose he had not, the replenishing of the world by his sonnes, was in it self a blessing unto him. These however are considered. — he said to them. 1. As men and women, 2. As in a married estate, 3. As members of the Church: In all which respects, this blessing is given to them. 3. The matter of this blessing, which in general is fruitfulness,See Gen. 1.28. expressed in three degrees. 1. — be fruitful, which giveth strength to beget and open the womb. Psal. 127. 2. — and be many, or multiply; that is, to bear many and often; It is conceived by some that constantly they brought forth twins or more. 3. — and fill the earth, this is a further degree, that from these such an abundant seed should arise, that should people the earth. This God addeth in the renovation of the world at this time, as he had given it from the Creation thereof. 4. The form of this, and that is properly in the Name of Blessing, which imports. 1. Good in its kind. 2. Application of that good. 3. Efficacy of the same.
Take these Notes.
D. 1. The greatest desolations in the world cannot hinder God from having a people.
D. 2. As in the Creation so in the renovation of the world, God singleth out some special good to man.
D. 3. The Almighty God is he onelyonly that blesseth, or can do good.
D. 4. Gods word bringeth his blessing with whatever he will bestow.
D. 5. Fruitfulness is Gods blessing upon marriage; a curse upon adultery.
D. 6. Fruitfulness to multiplicity and fulness of the earth depends on Gods word.
D. 7. The blessing of fruitfulness is especially intended to the Church.
D. 8. Gods multiplied expression of promise is to confirm his truth, and to raise faith in his Church. V. 1.
The second part of Gods blessing is the restoring of Dominion over the Creatures, unto Noah and the Church, expressed thus: Ver. 2.Ver. 2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowll of the heavens, and upon all that creepeth upon the ground, and on all the fishes of the sea; into your hand are they given. — I have given them under your hands. Sept. — Which are delivered into your hand. Cald.
In this blessing we have considerable. 1. In general, the nature of it,Genes. 1.23.20. which is Dominion or Rule over the Creatures, somtime given to man. 2. The parts of this Dominion expressed, which are two. 1. Reverence from the Creatures thus set out, And the fear of you, and the dread of you shall be upon every beast of the earth, &c. Wherein. 1. The Reverence itself expressed.
And your fear, or the fear of you, and dread of you, shall be, or let it be. foreignThe former expression notes A fear of reverence, and the latter terror and affrightment from coercive or breaking power of the ruler. Both of them must be understood passively from man, not actively; That the beasts should be afraid of them, not they of the beasts &c so the tamer beasts, as the oxe and asse know their Masters cribb, and submit to the yoak and burdens; the wilder beasts fly from man, as terrified at his sight. 2. The object upon whom this fear is, all irrational living creatures, thus enumerated.
Upon every beast of the earth, that is, wild or tame.
And upon every fowl of the heavens, that is, every winged creature.
And upon all that creepeth or mooveth upon the ground, as Serpents and such kind of creatures.
And upon al the fishes of the sea; This dominion is over the creatures in the deep also, the fear of man is upon them. Secondly. The other part of the blessing is the use of these creatures recorded thus, — Into your hands are they given; By which phrase is noted. 1. Power of man over them. 2. Possession of them. 3. Use of them to several purposes as man stands in need. 4. Conservation of them in their kindes from time to time. Jun. — 3. The kind of this dominion, with the extent of its power; this is gathered from all, and must be cleared to understand this blessing aright.
Dominion therefore over the creatures is twofold. 1. Primitive and absolute, which is the Creators onelyonly. 2. Derivative, and dependent upon Gods will, which also falleth under a double consideration. 1. As given to man in innocency, and so it was sweet indeed, every creature willingly serving man, while man kept his relation to God. This was such a blessing as we cannot know. 2. As vouchsafed to man after his Apostasy, and this grant also was twofold: 1. To the first Adam after his fall, and the generations of men to issue from him, such as was this renewed now to Noah after the deluge; which is in itself limited and conditional, such as was fit to grant to sinners. 1. A dominion of fear, not of that love in the state of innocency, when all was at peace. 2. A dominion at the pleasure of the great Lord, so long, as men rise not up in violent sinning against God, for then God, give's the beasts dominion over them. Levitic. 26. ver. 22. 3. A dominion subject to corruption by the sin of man, which maketh the creature groan to be delivered. Rom. 8.22. 2. To the second Adam, he that is the Lord from heaven, under that mans feet God hath put all things. Heb. 2.6.7.8.9. 1. Cor. 15.27. This is given to Christ as Mediating Lord, and by him is sanctified to his members; so the Covenant renewed to Noach, includes some special blessing in this dominion unto the Church, as it referr's to the promised seed, the ground of all Gods gracious promises and revelations to his people. By these particulars pondered there is a clear answer to such objections, which seem to contradict this dominion granted unto man; as that the wild beasts and creatures, put fear upon man: surely it is not against the tenour of this grant which God alloweth; for so much the holy one hath reserved to himself; to punish sinners by these instruments, if they rise against him.
Now take some Observations from it.
D. 1. Gods Covenant joynes to the blessing of mans and the Churches being, the blessing of power and rule over the creatures for orders sake.
D. 2. Gods blessing onelyonly hath put the creature in awe, and fear, and subjection to man.
D. 3. Vniversal is the fear of man imprinted upon all creatures of the heavens, and earth, and seas.
D. 4. Al power and dominion over creatures is a free gift into the hand of man.
D. 5. Conservation and lawful use of the creatures must be by the hand of man, which doth possess them.
D. 6. All rule and dominion of man over the creatures is but limited; they are not subjected to mans lust or sin. In such case God makes them terrible to man.
3. The next part of the blessing is provision for mans life, food and livelyhood.
Ver. 3. Every moving thing, which it self is living it shal be to you for meat, as the green herb I have given to you all. — Cald same. — And every fowl which is living, &c. Septua.
Ver. 4. Yet flesh with the soul of it, the blood thereof, ye shall not eat, Cald. same Notwithstanding eat not flesh with the blood of the soul. Sept.
In this discovery of the third part of the blessing we have two general heads to consider,
1. Gods concession of some good for the sustenance of mans life. ver. 3.Ver. 3.
2. Gods limitation of it for mans benefit to keep him from evil. ver. 4.
In the former of these we may ponder.
1. The matter granted, every mooving thing which itself is living. foreignIn which are considerable, (1) the nature of the thing granted which is the creature that goeth under the name of flesh.foreign (2) The quality whereby it is specified, life and motion. (3) The universality, all, so the terms run expresly.
2. The use of this matter as to man. It shall be to you to eat, or for meat, as the green herb. Herein note.
foreign1. The use it self for meat, or food. (2) The subject to whom it is given, Noah and his sonnes, man and his Church. (3) The constitution of it, so it shall be. (4) The expression by a parallel, even as the green herb. Now that was granted for food to man and beast. Gen. 1.29.30. and here may admit a double exposition, (1) As I have given the herb, so I give this flesh unto you.
2. As I have given the green herb to these living creatures, so they are appointed unto you for food and nourishment. Jun.
3. The grant it self. I have given to you all, — Observe herein,
1. The freenes of it, a gift. God freely bestoweth it, (2) The fullnes. All.
3. The propriety, to you, meaning them as men, but especially as his Church.
Quest. were all living creatures clean and unclean granted to man for food?
Answ. this universal must be understood regularly. (1) All fit for food; therefore not mans flesh nor any that might be hurtful to the life of man.
2. All granted for food, was clean to man as nourishment; so the Apostle sheweth Gods gift, all sold in the shambles.
3. The distinction of clean and unclean seemeth to relate unto sacrifices, and a spiritual use of the creature; as was touched before, this was a law of difference of meat onelyonly to the Jewish Church.
Quest. But was this grant of food from the beginning: seeing there is no mention of it. Gen. 1.29.
Answ. 1. It seemeth to be so, and that this is but the renewing of the grant after the flood, with special intimation to make it a blessing; for of skin's did Adam make cloaths, and killed for sacrifice. Where certainly there must be eating of flesh according to the Law,
2. The limitation followeth. Wherein occurre.
Ver. 4.1. The adversative particle of exception, yet, but, nevertheless. (foreign) as if he had said. However I give you this food, yet, with the rule that I also shall prescribe you, onelyonly this excepted following.
2. The rule of exception, ye shall not eat flesh with the soul thereof, the blood thereof, — Wherein we have.
1. The act forbidden. Ye shall not eat, that is beyond the bound set; he giveth man enough, keeps back onelyonly his hurt from him.
2. The object, of which (1) Its nature, flesh of all sorts formerly allowed to the utmost extent. (2) The qualification of this object forbidden, with its soul or life which by a word of apposition is unfolded,foreign being the blood thereof; so that the meaning of this is, they must not eat this flesh so long as life is in it.
Quest. 1. What life is this which is said to be the blood?
Answ. The animal life by which such creatures move.
Quest. 2. How is this soul said to be the blood;
Answ. 1. Not properly, for blood may be when life is not.
2. Figuratively, because that life being the result of a due temper of humors, that doth reside mainly in the blood, which being shed out, the life expires with it, all bodily spirits are in it.
Quest. 3. What kind of law is this?
Answ. 1. Not ceremonial as to the Jewes Levit. 17.10.11; for there the reason of not eating blood is, because the life in it was for attonement to sinners. (2) Here it is a moral Law, binding every man from cruelty. Such as was to eat creatures while the life was in them. That this is the scope of the rule, is demonstrable by Gods exacting life, taken away contrary to his command. verse. 5.
Quest. 4. How do the Apostles judge it necessary to abstain from blood? Act. 15.
Answ. 1. That was spoken with respect to the ceremonial practice among the Jewes.
2. It was not judged necessary in respect of the thing it self, but to avoid scandal at that time.
These observations may issue from all this.
D. 1. Living and mooving creatures are not onelyonly subject to man, but all fit are meat for him.
D. 2. The life of all creatures is ordained to goe for the life of man, and Gods Church.
D. 3. A full provision from the creatures mooving as from the earth is made for man.
D. 4. all sweet and abundant provision is Gods gift unto poor man. Ver. 3.
D. 5. Cruelty God forbids to man in making use of his creatures.
D. 6. Flesh not life is the food which God appoints to man for sustenance. Ver. 4.
2. The second head in this portion of blessing is a special constitution. [Inferred as a reason of the former limitation] for securing the life of Man from destruction; which followeth. Verse. 5. And surely your blood of your soules will I require; At the hand of every beast will I require it: And at the hand of a man (or man) at the hand of a man his brother, will I require the soul of Adam or man. — For your blood of your soules at the hand of all the beasts will I require it. And at the hand of man his brother, will I require the soul of Man. Sep. — For the blood of your soules will I require, &c. At the hand of the Man who shall spill his brothers blood will I require the soul of man. Cald. — Verse. 6. He that sheddeth the blood of Adam by Adam shall his blood be shed, because in the Image of Elohim made he Adam. — For the blood of Man his blood shall be shed, because in the image of God, I made man. Sep. — With witnesses by the sentence of the judges his blood shall be shed, &c, as Hebr. Cald.
foreignIn these, we have diligently to consider.
Ver. 5.1. The term of connection, — And truely, surely, or indeed, moreover, Junius, and likewise Calvin. The Seventy and Cald. read it, as rational, for even your blood, &c. there may be no opposition among these, for this is inferred as a reason of the former limitation, and is a positive expression also of the care which God takes of mans life, as if he had said eat not blood, for none shall destroy yours.
2. The matter connected, which is an addition to the former blessing in Gods providence over man. Whereof are given here two evidences.
1. Gods resolution of requiring life. V. 5.Ver. 5.
2. Gods law for securing it. ver. 6.
In the former of these are to be pondered. (1) The matter of Gods care expressed thus, your blood of your soules. — And again, the soul of man. — Both these express…ons set out the object of Gods care in this place the blood of your soules,foreign as some. (2) Your blood which is upon or in your soules, or which is to you for soules, or life, as others. By all these it is evident, that the animal life of man must be here intended: for that which is the soul of man indeed cannot be killed by creatures; and providence works farther as respecting that. (2) The act of Gods providence expressed by one word, three times repeated, I will require it, I will require it, I will require.
In which observe.
foreign1. The nature of this act, is to seek after, or make inquisition for blood, and thereupon to avenge it. Gen. 42. ver. 22. Psalm. 9.12. Deut. 18.19. Act. 3.23.
The trebling of the expression notes the intention of care which God hath over the life of man; as such expressions use mightily to intend the act spoken of, or heighten it.
3. The subject of whom God will require this.
1. At the hand of every beast.
2. At the hand of Adam or Man.
3. At the hand of a man his brother.
This multiplicity of expression, may be supposed the ground of distinction of Murder first invented by the Jewes, and afterward taken up of some professing Christ. (1) Self Murder. (2) Murder by beasts. (3) Murder by subborning others to do it. (4) Murder by assault of neighbour. But this cannot be grounded here; for how should God require a mans blood of himself, when he is dead? and such requiring is here spoken of. The summe then of all in this place is to shew Gods hatred against all cruelty toward a mans life; by whomsoever acted, without commission from God. None shall be free from vengeance.
2. Upon this followeth a special law, against man, who should take away the life of man, wherein likewise we have to consider.
1. The law itself given. He that sheddeth the blood of Adam, by Adam his blood shall be, or let be shed.
Wherein observe,
1. The Lawgiver, it is the great God,Ver. 6. Lord of life and death;
2. The crime and sinner against whom this law is made. He that sheddeth the blood of Man, that is, destroyeth his life willingly.
1.foreign The subject is proposed indefinitly who ever it be, great or small, king or peasant. (2) The crime, wilful shedding blood or destroying life.
3. The sentence, his blood shall be shed, that is, his life shall goe for that which he hath taken away, God will require blood by blood.
4. The instrument, by whom this must be done, viz, by man, that is, such as are authorised by God, and are Magistrates, to them the sword is given to do this. Some referr' this foreign to the foregoing, to this sense, he that sheddeth mans blood before man, that is as a witnes; others make it to be the subject of this vengeance, he that sheddeth mans blood, in man, that is in himself blood shall be shed, which is a truth, whether it be done by God or man. But the former seemeth very congruous and the letter bears it, to look upon man as the instrument, by whom blood shall be required.
2.Ver. 6. The reason of this law expressed in the following words. — Because in the image of God he made man. These valuable considerations are here,
1. Because man is Gods creature, the losse of whom it is just to require.
2. Because man is Gods image,foreign so the expression bear's, in the image of God, &c. So that the stroke is consequently upon God himself.
Quest. But is not that image lost;
Answ. Yea as to the rectitude of his frame in mind & body, but not in the essence of his soul, a Spirit resembling God. Yet, though so much be lost, God will require it, because he gave man his first being in it.
Quest. Was not this Law given before this time?
Answ. However it is not expressed in the history of former time by Moses, yet reason will conclude, that God had the same care of mans life from Adam.
1. His image was upon man then, which is the reason of this Law.
2. Although God took the punishment of Cain into his own hand, it was to make him a living spectacle of vengeance as the first Murderer.
3. Such cruelty unpunished was one of the crying Sinnes to bring the flood upon the World.
(3) The reiteration of the first blessing as the scope & reason of this Gods care of mans life followeth to shut up the first general head of this Chapter.
Ver. 7.Ver. 7. And ye, be ye fruitful and multiply; bring forth abundantly in the earth, and multiply therein. — And fill the earth and have dominion over it. Septuag. — And make a generation in the earth &c. Cald.
Herein may be also observed.
1. The connection, which though copulative as read, yet sheweth the force of another reason of Gods care for mans life. viz. That they might be fruitful and over spread the earth, which could not be, if their lives should be so destroyed and spoiled.
2. The matter repeated is the blessing of fruitfulness under a fourfold expression, noting the truth and certainty of it, this security being made, the effect whereof in peopling the World did afterward appear.
Now take the Notes from it.
D. 1. Gods care of mans life, should keep them from cruelty to their fellow creatures. From connect.
D. 2. Man hath an animal soul or life in his blood which is perishable.
D. 3. God hath an eminent respect to the life of man, to secure it from violence, he will require, require, require it.
D. 4. Gods inquisition for mans blood will be upon beast and man. Ver. 5.
D. 5. God hath specially provided that mans blood be not shed by man.
D. 6. God hath constituted man under him to avenge mans blood.
D. 7. The law of God provides, that every man high or low, who sheds mans blood willingly shall have his blood shed by man in power.
D. 8. Murder winked at by man will be required by God.
D. 9. Gods image is smitten, when man is murdered.
D. 10. God will require all such smiting of his image in man by death. Ver. 6.
D. 11. Gods securing of mans life is for the increase of his Church and peopling of the earth.
D. 12. The full increase and multitudes appointed, shall certainly be accomplished in the earth. Ver. 7.
The second general of this Chapter is the Covenant renewing between God and Noah. Containing these two heads.
1. The setting up of the Covenant. Ver. 8, 9, 10, 11.
2. The sealing of it. Vers. 12, 13, 14, 15, 16, 17.
The first is delivered in the Verses following.
Vers. 8. And Elohim said to Noah, and to his sonnes with him, in saying. Sept. and Cald. to same. Ver. 9. And I behold, I am setting up my covenant with you, and with your seed after you. — behold I make to stand, &c. Sept. and Cald.
Ver. 10. And with every living soul, which is with you, in the fowl, in the cattell, and in every wild beast of the earth with you, from all that went out of the Arke, to every beast of the earth. Cald. to the same. — For ever from birds, and from beasts, &c. Sept.
Ver. 11. And I have made to stand my Covenant with you, and all flesh shall not be cut of any more by the waters of a flood, and there shall not be any more a flood to corrupt the earth, Cald to same. — And I will stablish, &c. And all flesh shall not dye any more, &c. A flood of waters, &c. Sept.
In this setting up of the Covenant we may note.
1. The preface, ver. 8.Ver. 8. (2) The work it self ver. 9.
The first runs thus.
And Elohim said, &c. Wherein are considerable.
1. The connection: and, which some read afterward, or moreover, it here coupleth to the precedent, and continueth the speech of God thereupon, as if he should say, you continuing in your duty, I will go on to perform good
2. The preface made by Moses, to bring in God further revealing him self, wherein he reports, (1) The speaker Elohim, the mighty God, he who was able to do every word. (2) The hearers whom this concerned, Noah and his sonnes with him. Such as could understand, to them onelyonly he speaketh, though the matter which he spake concerneth such as could not understand, as infants and beasts.
3. The speech which was intent and pressing, he sayd in saying, that is he seriously and earnestly spake what followeth; pressing it on Noah and his, and us his seed.
2. The next thing is the matter which he spake or the work it s…lf, which is about setting up or making firm his Covenant, wherein are.
1. The Autho'r of the Covenant, or the covenant maker; thus expressed in the words,Ver. 9. and I, behold I. This is that Elohim that speaketh, some read, but as for me, behold I. The seventy read singly behold I. Not observing the emphasis in the original; in which is signified.
1. The mighty God to be the principle of this Covenant, he find's it, and makes it, and confirms it.
2. To be the eminent principle of it, to be admired, behold I, or behold me, Isai 65.1.
3. To be the onelyonly principle of this Covenant, it is I, I, none but I, that set up this with you.
2. The confederat's, those to whom this covenant was made, which are of several degrees.
1. The immediat subjects declared, with you, that is Noah and his sonnes with him.
2. All mankind small and great, which should issue from them, thus expressed — And with your seed after you.Ver. 10.
3. All living creatures, expressed. (1) — And with every living soul, that is Generally all unreasonable moving creatures on earth. (2) specially fowl, tame cattel, and beasts of the earth. (3) Successively to the end of the world, from all that went out of the Arke to every beast of the earth, that is, all that is, all that were at that present subsisting, and all that should ever be propagated in the earth.
3. The act of God towards these, in setting up his Covenant for them, where in we have to note.
1. The form or manner of this work thus doubly expressedVer.. 11. foreign
(1) — I am making to stand, or I do establish my covenant. (2) And I have established my Covenant, — Some read I wil establish or make to stand, this expression notes the being of the covenant before, and supposeth the doubts and fear's which yet might be upon Noah and his sonnes; for the cure whereof, there was but need, as well as to procure faith to this Covenant in succeeding ages, this phrase then carrieth in it, (1) The existence, (2) The firmnes. (3) The perpetuity of this Covenant.
2. The matter of this Covenant under a double expression.
1. — And there shall not be cut of all flesh any more by the waters of a flood. The promise is negative, to secure against evil, (1) The evil it self, cutting of, killing destroying, (2) The subject concerned. All flesh, not considered in particulars but taken in the integrity of the masse of living creatures; it doth not exempt every particular, from death by waters, but all in general. (3) The means of this evil noted, the waters of a flood, that is such a universal flood shall not be, as afterward.
2. — And there shall not be any more a flood to corrupt the earth, or to destroy every living thing, as formerly it had done. Where the same evil is provided against.
1. The means forbidden which is a flood, such as was but now past.
2. The end, which was corruption or destruction of all flesh; such as was executed upon the whole world in the sight of Noah.
Some queries would be answered for clearing the whole matter here spoken of.
Quest. 1. What kind of covenant is this spoken of?
Answ. 1. In it self it is an external Covenant concerning temporal life and being of man and beast.
2. This is annexed to the Covenant of grace, which was renewed to Noah. Chap. 6.8.18.
3. This is used to represent the stability of the covenant of grace unto the Church. Isai. 54.9.
4. This is in Christ, and by him made good as all promises are, 2. Cor. 1.20. So that it is not to be despised.
Quest. 2. Doth God make his Covenant with infants or with beasts who have no understanding? Or how can this be?
Answ. There is a several subject here considerable.
1. Of hearing and injoying, to whom God speaks it. So Noah and his sonnes, were the then surviving subject, and their wives. Such as had power to hear and beleeve; and so all of understanding at this Day and to the End.
2. Of injoying, though neither hearing nor believing it, such were infants, and all bruit Creatures, they all had the benefit of this though they understood it not. This must be granted then, that infants, may partake of Gods covenant; though they cannot hear nor exercise faith on it. Against the Anabaptists.
So Abraham heard Gods covenant, but his infants also injoyed it; so must it be unles the covenant of God be denyed unto this Day.
These Notes arise hence.
D. 1. In the way of mans obedience to his word and blessing God goeth on speaking good to them. From the Connection.
D. 2. The Mighty God speaks earnestly his Covenant to the children of men. He saith and saith. Ver. 8.
D. 3. God himself is the Eminent and onelyonly Principle or Autho'r of any Covenant for good. J. J. V. 9.
D. 4. The Church primarily, and the world with all Creatures, for them, have the benefit of Gods Covenant.
D. 5. Such as know not Gods Covenant may have part in it. And some benefit by it. Infants &c.
D. 6. Godlines properly hath the promise of every Good, though some Good may be to the wicked; without the promise. As to Cham. Ver. 10.
D. 7. God makes his Covenant of good, stand firm in every age.
D. 8. By vertue of Gods Covenant all flesh is secured from an universal Deluge to this day.
D. 9. It is onelyonly universal destruction by a flood that is exempted; God hath other wayes of punishing a wicked world. Matth. 24.38. Ver. 1.
2. The sealing of this Covenant now followeth.
Ver. 12.Ver. 12. And Elohim said, this is the signe of the Covenant which I give between me and between you, and between every living soul which is with you, to eternal generations. — And the Lord God said unto Noah &c. Sept. — Which I will put between my word and between you, &c. Cald.
Ver. 13. My bow I have given in the cloud and it shall be for a signe of the Covenant between me. and between the earth. — I put in the cloud, &c. Sept. — for a signe between my word and the earth. Cald.
Ver. 14. And it shall be in my making cloudy the cloud upon the earth, and there shall be seen the bow in the cloud. — Sept. and Cald. to the same. — between my word and the earth.
Ver. 15. And I will remember my Covenant, which is between me, and between you, and between every living Soul, of all flesh; and there shall not be any more waters to a flood, to corrupt all flesh, — which is between my word and you, &c. Cald. — So as to blot out all flesh. Sept.
Ver. 16. And the bow shall be in the cloud, and I will see it to remember the everlasting Covenant between Elohim and between every living Soul, of all flesh, which is upon the earth, — And my bow &c. between me and you, &c. Sept. — between the word of God, &c. Cald.
Ver. 17. And Elohim said to Noach, this is the signe of the Covenant, which I have established (or made to stand up) between me, and between all flesh which is upon the earth. — which I have testamented or disposed, &c. Sept. — between my word and all flesh. Cald.
In this passage of the sealing Gods Covenant, are three heads to be observed.
1. The constitution of the Seal. Ver. 12, 13, 14.
2. The use of this Signe expressed Ver. 15, 16.
3. The Confirmation of both. Ver. 17. In the first head, the Constitution of the signe, we have these particulars to consider.
1. The Author, or Pars constituens, it is the same who made the Covenant spoken. — And the mighty God said, He continueth his speech to Noah from the covenant made to the token and seal added; he the same God make's both; man must not meddle in it.
2. The matter which he is about to constitute, expressed in these words — This is the signe of that Covenant which I am giving. Where we have also to note. (1) The Nature of the thing which God was about to give, a Signe, or Token, which indeed is a visible pledge, or Seal,foreign such as might be looked on. (2) The specification of it by the Covenant, unto which it is related, Of that Covenant which I am giving, that is, for not destroying the world any more with a flood: which was declared before. (3) The Parties between which this sign is set. Viz. the Confederats, spoken of before, declared thus, — between me &c. The Caldee reads between my word and you, as often, for the Lord they read his Word, which is Christ the substantial Word, for the word of promise is the Covenant it self, not a party confederat; so this Covenant may be conceived to be made in Christ, and this token referring to him; as all things of Grace do.
4. The Duration of this Signe which God constitutes,foreign which is professed to be for generations of eternity, that is so long, as in the world Generations are, and stand in need of visible Signes, as well as the word of Covenant.
5. The thing it self made use of for this Signe, — thus expressed, Ver, 13.Ver. 13. My bow have I given in the cloud, and it shall be &c. Where we may see,
1. The matter of the Signe, My bow, (1) Gods bow,foreign which doubtles is the rainbow, that which of it self by Naturalists is conceived a presage of rain, if not the cause as some have feigned.
1. The Matter of it, is the waterish part of a cloud.
2. The figure of it is a bow, whence it borroweth its name.
3. The Quality of it, which is party coloured; such it appeareth to us: As to the conceits which some have of the colours, the Spirit mentioneth nothing, and therefore may we pass them by, as the thoughts of men. This is stiled Gods bow, both for his Creation; and speciall constitution unto this use.foreign
2. The Act of God about it, He gave it, not created it now at first, but bestowed and ordained it being, created for this special use; this also is spoken here in the time past.
3. The place of its appearance, the cloud, which was the instrument of drowning the world, and powring out abundance of water, which might be terrible unto Noah, &c.
4. The end of it, for a Signe, or visible Token confirming Gods Covenant, made between God or the word of God and the earth; that is the inhabitants of it: That so often as they saw it, they might beleeve it a visible pledge of their security from the Deluge.
6. The time of its appearance, declared particularly Ver. 14.Ver. 14. — And it shall be &c. Wherein observe:
1. The time and occasion of it, when God cloudeth the cloud, that is, maketh very dark clouds, for rain: Such as powre down abundance, at that time, and upon that occasion.
2. The visibility of it, the bow then shall be made apparent on the cloud to the inhabitants of the earth, a very visible word.
2. The use of this Signe constituted is observable, which is twofold.
1. Expressed on Gods part, what use he will make of it, and that is twice spoken over, in the 15 and 16 Verses.Ver. 15.
1. Thus: And I will remember my Covenant which is between me and between you, and between every living Soul of all flesh, and there shall be no more waters to a flood to corrupt all flesh. Where we have to note:
1. The use which God makes of it, to remember his Covenant; it is spoken after the manner of men, not that God needs any visible tokens to put him in minde, but to teach men when they see such Symbols, to beleeve, that God hath them in his thoughts, according to his Covenant to deal with them.
2. The fruit of Gods remembrance, and that is, no more shall waters grow to such a flood to destroy all flesh as was now done.
2. Thus, And the bow, &c. Where we have.
1. The constitution confirmed, the bow shall be in the cloud, there it shall appear.Ver. 16.
2. The use which God will make of it, I will see it to remember the everlasting Covenant between God and every living Soul of all flesh which is upon the earth. Where note,
1. The notice of God about it, And I will see it, — This is spoken after the manner of men, that God should look upon visible pledges, yet it notes, the price of Sacramental Signes, that God will look upon them.
2. The end of this notice, which is effectual minding of his everlasting Covenant, to make it good unto all the Confederats, which he himself had taken in. This remembrance notes in God. (1) Constant mindfulnes of his Covenant. (2) Constant performance; to the eternal duration of it.
2. The other use of this Signe is supposed, and that respecteth man, to whom God giveth it, and sets it up. This is to stirr' them up and induce them more to believe the Covenant of God, and to walke worthy of it; this is the main scope of all Sacramental Signes, which are added to Gods Covenant.
3. The confirmation of all this, is by Gods speaking it over again. — In which passage we have to note,Ver. 17. (1) The Assurer here Elohim the mighty God, he speaks it over. (2) The matter assured, that this bow was the Signe of Gods Covenant. (3) A periphrasis of the Covenant, Viz. That which God hath established with all flesh upon the earth, where is given the extent of it.
Some Queries here also would be satisfied.
Qu. 1. What Kind of Signe may this be?
Answ. It is a Sacramental Signe annexed to the Covenant, for the confirmation of it, invented and set up onelyonly by the will of God: Such are also called Seal's, as Circumcision, Rom. 4, 11.
Quest. 2. To whom is this given, and whom doth it concern?
Answ. 1. Primarily this is given to the Church, and concerns chiefly all therein; to Noah first and his sonnes, who could see and understand Gods minde in it, and all that did issue from them were concerned in it.
2. Secondarily it concerned every living Soul of all flesh, which were for the Churches sake taken into the Covenant.
Quest. 3. What Benefit accrued to all these from it?
Answ. 1. Actual comfort and assurance of the good promised unto such as see, and believe. (2) Gods ingagement for remembrance of his Covenant to all that understand it not, a sweet comfort is this. (3) Ingagement of all that understand this Signe to remember God, and fear him, as is said of the Jewes, when they saw the Rainbow they blessed the God of Heaven; however perhaps superstitiously acted by them, yet there is a duty which therein concerneth every one of us, piously to remember Gods Covenant, and walk worthy of it. (4) Security from the deluge of waters visibly secured unto all Creatures living on the earth.
All which doth further teach us, that,
D. 1. Gods mind is to teach his Church by visible Signes as well as by his Word.
D. 2. Gods Signes or Tokens visible are given and set up by himself, no man may do it.
D. 3. Gods Seals must be annexed onelyonly to Gods Covenant.
D. 4. Gods Tokens and Covenant are given primarily to his Church, and to other Creatures with them and for them. Ver. 12, 13.
D. 5. The Covenant and Seal for security against an universal deluge is perpetual.
D. 6. Gods will maketh things of natural use to Creatures, to become of Spiritual use to the Church. So his bow.
D. 7. The Rainbow in the cloud is Gods own by creation and special designation unto Spiritual use.
D. 8. The Rainbow is a Covenant Token or Seal to the Church of God.
D. 9. In saddest times of danger God hath appointed his bow to be seen.
D. 10. Visibility of Signes of comfort are set for comfort against feares.
D. 11. Gods promise makes visible Signes effectual. Ver. 14.
D. 12. Gods Signes do argue Gods remembrance of such as neither do nor can think upon him.
D. 13. Gods remembrance makes good the Covenant sealed, not to destroy.
D. 14. God would have his People know, that he regards his own Ordinances.
D. 15. Gods remembring to make good his Covenant, sheweth his careful eye over persons concerned in it.
D. 16. God points out his Seals and presseth them much on his to believing.
D. 17. Gods multiplied pressing Covenant and Seales is to make man have due respect unto them. Ver. 15, 16, 17.
3. The last general head of this Chapter now followeth, which containeth the history of Noahs surviving Seed, with some passages of their manners, and the term of Noahs life.
In the whole these particulars are observable:
1. A rehearsal of Noahs Seed. v. 18, 19.
2. A report of Noahs imployment and failing in it. ver. 20, 21.
3. A relation of Chams carriage. v. 22.
4. A narration of his other Sonnes act. ver. 23.
5. A discovery of Noahs Prophesy. ver. 24, 25, 26, 27.
6. An history of Noahs end. v. 28, 29.
1. Noahs present Seed after the flood are thus reported in the following verses.
Ver. 18. And there were the Sonnes of Noah going out of the Arke, Schem and Cham, and Japheth, and Cham he the father of Canaan. Cald. same. and Sept.
Ver. 19. These three Sonnes of Noah; and from these the whole earth was scattered. — These three are the Sonnes of Noah, from these they were scattered upon all the earth. Sept. — From them was the whole earth sown over. Cald.
In this passage will be meet to consider.
1. The scope of the Spirit in mentioning these, which is to shew.
1. The truth of the promise or blessing, that from these, such fruitfulnes should be.
2. The wonder of providence, that from such a few the habitable world should be peopled. (2) The parts of this piece of history, these.
1. A description of these fountains of mankind by their relation. — Noah,Ver. 18. they were the Sonnes of Noah, the great fountain.
2. By their priviledge with him, in the late deluge. — They were preserved in the Ark, and came out from thence together with him: to fulfil Gods purpose foretold.
3. By their names, Schem, and Cham and Jephet.
4. By a special note upon one of them. — And Cham he the father of Canaan. recording in it.
1. As to him, a brand of his wickednes derived to his posterity.
2. As concerning Israel, for whom Moses writeth, that they might be incouraged to make on to their promised possession, which God would take from that malignant seed, and bestow on them.
5. By their number, expressed thus. — These the three sonnes of Noah. No more but these three, from whom God is resolved to accomplish his promise.
6. By the issue of them recorded, — And from these was scattered or overspread the whole earth.
In which note.
1. The principle of the seed. These, (2) The continent of the seed, the whole earth. (3) Their division into habitations, the seed born of them was dispersed into the habitable parts of the world. So the Seventy read, they were scattered, or sown; here and in the Caldee, the speech is metonymical, the continent said to be dispersed, instead of the subjects contained.
These notes may be taken from this portion.
D. 1. The genealogie of the Church is now to be drawn from Noah.
D. 2. The subject of division from the Church was first in it.
D. 3. God hath noted the rise of the World, as well as of the Church.
D. 4. Gods pointing out of the wicked is for the benefit of his Church. Ver. 18.
D. 5. From small beginnings hath God produced multitudes in the Church, and World.
D. 6. Gods promise is sure and hath effect in the replenishing of the earth, and setting its habitations. Ver. 19.Ver. 19.
2. The next thing reported is Noahs imploiment, and his failing in it, as followeth.
Ver. 20.Ver. 20. And Noach began to be a man of the ground, and he planted a vineyard. — A man an husband man of the earth, &c. Sept. — A man a labourer in the earth, &c. Cald.
Ver. 21.Ver. 21. And he drank of the wine, and was drunk and uncovered himself in the midst of his tent. — And he was naked in his house. Septuag. Cald. to the same.
In which passage we have five things reported of Noah.
1. His outward calling, He began to be a man of the ground.foreign
Wherein is reported of him.
1. His betaking himself to imployment, He began, was he not so before?
Yea doubtles: therefore this term of beginning must referre to his vocation in the Arke, where he was sequestred from such work: or els the phrase must be understood as usually it is, for no more but the setting about such a matter; as to begin to say is to say. Compare. Matthew. 16.6. with Luke. 12.1. (2) The calling itself, to be a man of the ground, that is, an husband man as the seventy, or a man working in the ground as the Cald.foreign which doubtles takes in the whole busines of husbandry, as a man of war is a souldier. Joshua. 5.4. and a man of cattel, a shepherd, Genesis. 46.32.
2. His work specified, He planted a vineyard — This is but one work of husbandry put for all; as planting is a work upon the ground; so it comprehends all other, as digging, plowing, &c. Here this seems rather to be mentioned for the act following.
3. His partaking of his work, And he drank of the wine. — He drank of that wine, that is the fruit of his own labours which was just, and no evil. 1. Cor. 9.7. (1) The time of this act is observable, it must be some years after the vineyard planted, before the fruit come's to make wine, and this act also seemeth to follow the birth of several children: as Canaan the Son of Cham is mentioned (2) This was an inordinat action, as the following effect sheweth. It is groundles to conceive there was no wine before the flood; for vines and the fruit of them were then: and the excesse of the old world in eating and drinking, was one of the high provocations. Matthew. 24.38. recorded by the Spirit.
4. His sin, And he was drunk. In it observe, (1) His crime was drunkennes;foreign whether out of ignorance of the strength of the liquo'r which seemeth somewhat improbable, or els out of infirmity taking more than was convenient, it is disputed; but no need of much striving herein. (2) The time, it was after experience of much favour from God. (3) The singlenes of the act, it was once and no more.
5. His shame the effect of sin. And uncovered himself in the midst of his tent. — Wherein is discovered.
foreign1. The fruit of his wine, he uncovered doubtles in those parts which piety and modesty would conceale; which is a reproach to be seen; an expression therefore used to set out punishment as well as sin; so Adam was naked by eating, and Noah by drinking, Ezek. 23.29.
2. The acto'r of it; some have conceived Cham his Son did it, but that is not here charged on him, doubtles the wine that mocked him, might well besott his sense and reason, and make him regardles of the right composure of his garments; especially in those tymes, they being loose.
3. The place it was in his tent, as the Hebrew. Or in his house as the Seventy: where the good man should have given a better example, and not have exposed himself to the observation of his family.
Take these Notes hence.
D. 1. The best and holiest of men upon Gods seating them here below, must undertake some honest calling. So Noah is for husbandry.
D. 2. Mans labour and planting must serve Gods providence to bring the fruits of the earth unto their due use and end. Ver. 20.
D. 3. Feeding, or drinking on a mans own labours is a priviledge not denied to man.
D. 4. The best of men may be apt to exceed in the use of creature comforts.
D. 5. Wine is a mocker, and may deceive the holiest men, that are not watchful. Proverbs. 20.1.
D. 6. Drunkennes make's naked and discover's the shame of a man.
D. 7. It is very evil for a man to discover his shame in his own house, and to his family, much more abroad.
D. 8. God hath not spared to discover the worst as the best of his Saints. Ver. 21.
(1) To humble them. (2), To warn others. (3), To glorify grace, that their righteousnes is of him onelyonly. Ver. 21.
3. The next relation is of Chams carriage to his Father in this his fallen condition.
Ver. 22Ver. 22. And Cham the Father of Kenaan saw the nakednes or filthines' of his Father, and he told to his two brethren in the street or abroad. — And going out he declared to his two brethren without. Sept. Cald. to same.
In this passage we have considerable.
1. The subject spoken of Cham the yonger Son of Noah, who also is here again stiled, the Father of the Canaan, to note his race and to brand him by his posterity alienated from Gods Church and turned against it, though he lived with it not less than 100 years. h
2. Te matter spoken of him is in two actions. (1) He saw the nakednes or filthines of his Father. — Wherein occurre.foreign
1. The act, which noteth. (1) A voluntary, and unnatural inspection. (2) A wicked malicious observation, (3) A cursed intention to see evil thereby unto his Father.
2. The object, that which ought not so to be seen, which is aggravated.foreign
1. From the nature of it. Nakednes, filthines, or filthy parts, which nature would have blushed to see against its will. (2) From the relation, it was his own dear Fathers nakednes; out of whose bowels he came, and to whom his Son was dear; he is not spared by this cursed wretch but discovered to reproach. (2) And he declared it to his two brethren abroad, or in the street. — Herein is more aggravated wickednes.
1. His act,foreign he declare's and telleth what he saw, (1) With delight. (2) With reproach, (3) With mischievous purpose, to make his old holy Father an abomination. (2) The subject to whom, his two brethren, those to whom this was no smal grief, and to the burden of their soules; which two although onelyonly named,foreign yet it denieth not that others might be with them, before whom this defamation was made, (3) The place of this declaration, it was, as the word notes, in the street, or publickly to make his Fathers shame more open: it was bad to do it within doors, but worse to publish it abroad: even the greatest dishonour that can be done to a Father.
From all which we may take these Notes.
D. 1. The greatest shame either to Church or family may arise out of the bowels of them.
D. 2. Apostats from God prove the most disobedient to parents, and wicked to neerest relations.
D. 3. Wickednes makes men unnatural, to observe with delight that which is uncomely.
D. 4. It's horrible unnaturalines to observe and publish parents fall and shame.
D. 5. It is a sad character of a sinner to grieve neerest relations, by publishing the faults of any. It's Chams marke here.
D. 6. Somtimes God punisheth sinnes of parents by sinnes of children, these to publish their shame.
D. 7. It is a branded generation of men, that prove so unnatural to discover parents sinnes. Ver. 22.
Now followeth the report of the carriage of Noahs other two sonnes toward their father.
Ver. 23.Ver. 23. Then took Shem and Jepheth a garment, and both of them laid it upon their should…r, and went backward, and covered the filthilles of their Father, and their faces were backward, and they saw not the filthines of their Father. — Shamefull parts. Cald. — And Shem and Japeth taking a garment, &c. And saw not their Fathers nakednes. Sept.
In these we have a copy of gracious and pious children, honouring their parent, by hiding his infirmities. These particulars here occurre.
1. The immediat sequel of this act, upon Chams wicked defamation. And, or then, immediatl… upon hearing this sad report of their Father they hasten to cov…r, what Cham had wickedly blazed. Their present undertaking is notable.
2. The subjects spoken of, Shem and Jepheth. Of whose age and order, it was declared before. Somthing also hereafter will follow. Ch. 5. Ver. 32.
3. Their acts reported are several.
1. They took a garment.
This was the act of preparation, the garment doubtles was somthing for convenient covering such as was nearest hand, their taking was a speedy fetching of it for the present use.
2. They both of them put it upon the shoulder.
In which there is a further act pr…paratory shewing their pious intention to the avoiding of the evil of their wicked brother, they place the garment which they took upon their backs, fit for their motion backward.
3. And they went backward, — a motion not usual for any that come to help, yet here judged the fitt…st by these sonnes of Noah, that they might not accidentally see that, whereupon Cham rejoyced to gaze. (4) And they covered the filthines of their Father — This is the act of childlike piety to their parent, under his fall; where it may be well to note. (1) The occasion which was the Fathers sin, it was his fall by infirmity. (2) They themselves were children in relation unto him as their Father. (3) Their act is to cover it from sinful man, not from the eyes of God; from the scorn of men not from the reproof of God: so that nothing can be argued either from the persons or act but the like case must in every thing be granted to require the like practice.
5. Their posture afterward, And their faces were backward.
That is, their duty being done they keep their faces the same way as when they came, from their father, being more willing to cover his nakednes and sin, than any way to behold it.
6. The issue, And the nakednes of their father they did not see.
In which negative issue is carried. (1) A denial of the thought of evill against their father. (2) A denyal of any intention or act of evill against him; Such as Chams inspection was. (3) An affirmation of the pious affection, and demeanour of these two sonnes unto their father. This was the part of that honour, which God required from them to their parents.
Some profitable Notes arise from this passage.
D. 1. Piety in Children hastens to cover, that which impiety discloseth to reproach.
D. 2. Some gracious seed is vouchsafed to the Saints for their comfort, as wicked for their grief.
D. 3. Piety to parents will use lawfull means to cover their shame.
D. 4. Piety turn's its back to the discovery of parents evills, as unnatural.
D. 5. It is piety in children to cover the infirmities and nakednes af parents. Yet this is no rule for all to hide willfull sinners.
D. 6. Piety turns the face away, and would not willingly see the shame of parents. A sweet patern. V. 23.
5. The next thing here reported is Noahs prophesy, upon his sonnes, and their posterity, which is threefold, according to their number.
1. He beginneth from the yonger. verse 24. And Noach awaked from his wine, and knew that which his yonger sonne had done unto him, Sep. and Cald. to the same. Vers. 25. And he said, cursed be Kenaan, a servant of Servants shall he be to his brethren. foreign. Sept. — A servant serving, &c. Cald.
In which passage we have Observable.
1. Noahs recovery from his fall. And Noach awaked from his wine. Ver. 24.— (1) The subject spoken, of Noah, the same gracious soule, that had taken a fall, and was overtaken with wine, and slept in filthines. (2) His recovery, he did awake from his wine, which must carry in it. (1) A return to himself and to his understanding, which the wine had taken away.foreign (2) A serious, and waking consideration of his fall, and his shame uncovered, when he was in sleep. (3) A watchfull departure, or sequestring himself from his wine, which had mocked him. All this reasonably must be conceived in this his awaking; therefore this gracious soule was not senseless of his fall, neither did he awake in fury, to go out in revenge against them, which rejoyced in his shame.
2. Noahs cognisance taken of his yonger sonnes fact, And he knew that, which his yonger son had done unto him.
Wherein note. (1) The cognisance itself, And he knew, that is, had certain understanding, either by some visible signe he might see, or by conference with his sonnes, or by the Spirit of prophesy: All these might concurre, to give him knowledge of the fact.foreign (2) The subject taken into knowledge, his lesse son. As the Hebr. that is, lesse in years as is imported here, therefore is it read the yonger son, as Sep. This must be Cham, whose ungracious act was formerly reported, it is conceived that his son Canaan, was with him, in the discovery of his fathers nakednes. (3) The crime that comes to knowledge. That which Cham did: by inspection on his fathers filthines rejoycing in it, and publishing of it, this known could not but deeply affect the father; although it may not be conceived, that it should stirre up that gracious man hereupon rashly to break out into imprecations; for that commeth from God as will appear.
3. Noahs prophesy concerning his yonger son.
Ver. 25.1. His utterance of it, which is his act properly, And he said, — God alone is the decreer and inflicter of all that followeth, Noah is only the Prophet or Preacher of it: he speaks but Gods mind in this matter.
2. The matter uttered, which is the prediction of a curse, wherein we have to observe. (1) The subject here named which is Kenaan the son of Cham: the reason of breathing this upon him. (1) It is conceived by some he was the first that discovered his Grandfathers nakednes. (2) The fathers curse is in the child. (3) To note the perpetuity, and propagation of it. (4) To point out that seed which was most contrary to the Church and odious to God. Even the Canaanite's; whom Israel drove out and subdued, 430 years after the promise given to Abraham. Cham then is fully cursed here, and Canaan rightly.
2. The evill pronounced against these.foreign cursed be Kenaan, — It may be read either imperatively, let him be accursed, or in the future, he shall be accursed. The curse in the language of God carrieth i… it the very confluence of evill, that can make a man fully and eternally miserable. It is partly spiritual, and so it separates from God, and from his Church, and gives up men to lust and wickednes; thereby to be hardened unto destruction; and it is partly temporal, falling upon men in their outward estates, to make them an execration, and hissing, and to be abhorred of God and man. Deut. 27. v. 26. &c. This is fastened by God.
3. The curse opened. A servant of servants shal he be unto his brethren.
Wherein observe.
1.foreign The evill of the curse explained in part which is slavery or servitude, and that in the vilest condition that can be conceived, A servant of servants, is the basest servant of all.
2. The term of cor-relation, his brethren. Who carried in them the Church of God. Doubtles, hell and sin were some Lords, to whom they should be slaves: but to the Church outwardly should they be made to serve, though they were proud and bitter enemies unto it: So it came to passe, that Joshua, made such of the Canaanites which were spared, to drudge in slavish services unto Israel.
Quest. But were not these Lords somtime?
Answ. Yea, in respect of outward power and usurpation: But yet consider
1. Their judgment from God was alwayes to be such as is here threatned.
2. There was an appointed time for the external execution of it. Gen. 15. ver. 13.14.
3. The spiritual part was in continual execution.
Quest. Should a Father so curse his child?
Answ. (1) Noah doth not curse, but God. (2) He was Gods Minister, therefore must do his office against his own flesh: No ground here then for privat cursing.
Take some Notes from it.
D. 1. Gracious soules may sleep a while in sin, but they awake again.
D. 2. Awaking Saints sadly resent their falles, and depart from evil.
D. 3. God brings to light the wicked practices of ungracious ones against his Saints, and sheweth it to his Prophets, V. 28.
D. 4. Cognisance taken by God and his Prophets, of wicked practices fore runne's a curse.
D. 5. A Father may be a Minister of a curse from God upon his own children, and he must not spare, as here in Noah, and in Jacob.
D. 6. The curse of God on body and soull finde's men in their impieties against him, and their Parents.
D. 7. Gods curse pursueth the children, that goe on in their Fathers steps. Canaan.
D. 8. Such as abuse Sonship in the Church, may justly look to be made slaves unto it. The vilest of slavery is their portion. Such is the curse of Cham. Ver. 25.
The second prophetical word concerneth Shem. Ver. 26.Ver. 26. And he said, blessed be Jehovah the God of Shem and Kenaan shall be a servant to him. — foreign Sept. — to them Cald.
In this prediction do occurre considerable.
1. The Prophet declaring it, and he said. That is, moreover & beside the burden foretold to come upon Cham and his posterity, Noach the Prophet of the Lord, instructed by him, proceeds to shew the mind of God, touching his two better sonnes, who piously agreed to cover their Fathers shame, the first and chief of which is Shem.
2. The prophesy itself, wherein are notable.
1. The form of delivering of it, which is gratulatory unto God. Blessed be Jehovah, the God of Schem, — In form and sound of words this is a thanksgiving unto God, wherein may be noted.
1. The object terminating the duty Jehovah. He that is, and was, and is to come, the cause of all things, and of all good to Noah. (2) The reason of this gratulation, his relation unto Shem; the mighty God of Shem, seeing therein no lesse respect from God both to himself the Father, and his posterity to following generations. It is the first time, God is spoken of as peculiarly related to any man, the God of Shem; afterward God often mentions it. The God of Abraham, &c. Exod. 3.15. The meaning of this will appear in opening the matter of the prophesy. (3) The gratulation itself.foreign Blessed, which attributed by Noah to God, can not intend any good added to Jehovah by man, as Gods blessing is to us: but a declaration of and ascription of all that good unto God, with believing admiration, which he is pleased to do for his poor creatures. Such alwayes is the blessing of Saints unto God.
2. The matter of this prediction is some special good promised unto Shem, which is comprehended in two heads. (1) In setting over Shem such a Lord as should be able to bless him, and do good unto him. Which is carried in this proposition. Jehovah is the God of Shem, upon which account Noah blesseth the Lord. Wherein read. (1) The subject of in Jehovah the fountain of all being, who comprehends all times, creatures, and conditions, in himself: from whom alone are all the Issues of good.
2. The attribute, which expresseth only what this Jehovah is and will be unto Shem. He is the God of Shem; where consider. (1) The chief term of this relation God, Jehovah is the God, or the almighty God, now what ever God is must be conceived here his essence, his relations, his attributes, his operations, all is but God & this God is related to another.
2. The correlatum is Shem, (1) Personally considered who according to his name was a man of renoun, and hath the name of being the fountain of the Church. (2) Collectively taken, so the true Church of God issuing from him to all generations is carried in this correlation to God.
3. Mystically taken, that great seed which was promised afterward to Abraham and David, in whom all nations should be blessed, even Christ, is intended here, who indeed stands in unseparable relation unto God.
3. The relation itself, which is noted in the propriety, he is the God of Shem; that is, proper and peculiar to Shem, so as he is not the God of others; Shems Father, Lord, king, governour, portion, he is properly Shems, what ever he is; not Chams, no nor Japhets so primarily, however he be by participation with him.
2. This blessing consists in putting some under Shem, And Kenaan shall be servant to him or to them. — Wherein note
1. The party subjected, Kenaan, he who was cursed with his Father before which name in this prophesy notes. (1) The persons then serving. (2) Their seed the Canaanites. (3) In the mystery Satan the spiritual adversary to the Church of God. (2. The party to whom this should be in subjection is, to him, that is Shem. The relative is read both in the singular and plural, but in this place I conceive it more properly to be singular, noting Shem, who is likewise to be understood in the latitude formerly opened. (3) The subjection itself, carried in the name servant, which was noted before to be the vilest slave; such as shall be under the curse, and laid at the feet of his Church for ever.
Now learn from it.
D. 1. God by his Prophets speak's good unto the pious, as well as evil to the wicked seed.
D. 2. Noah and the Prophets spake of some good to the Church, which themselves saw not. As here to Shems seed.
D. 3. Prophesies of good unto the Church are best given and received with blessing unto God.
D. 4. The promise of Jehovahs being the God of his Church, is the great blessing. Psalm. 144.15.
D. 5. Jehovah is more peculiarly the God of some men, than of others, as here in Shem.
D. 6. Where God is truly Lord of his people, all adversaries are made servants to them.
D. 7. The Church shall in its appointed seasons triumph in God, and all enemies be laid under her foot. Ver. 26.
The third prophetical Word concerneth Jepheth, followeth in the next Verse 27.Ver.. 27. Elohim shall perswade, or inlarge Jepheth, and he shall dwell in the Tents of Schem, or let him, and Kenaan shall be servant unto them. — Let God inlarge, &c. in the house of Schem, &c. Sept. — Let his glory dwell in the Tents of Schem, &c. Cald.
This Prophecy carrieth in it two opposit effects. (1) Evil to his Son, and his posterity-supposed necessarily, that there should be a division of Jephets seed from Schem, that is a departure of them from the Church, and society of Saints: for otherwise what needed any perswasion of them, to return and cohabit with them. (2) Good to him in his posterity and that is expresse Elohim shall inlarge and perswade, &c. Wherein, (1) The cause of this blessing, it is Elohim God almighty, who blesseth and none can curse, who speaketh, and it shall come to passe: who will work and none shall let it. (2) The blessing it self which is considerable.
1. In the form of it, or manner of expressing it, which is either by way of promise,foreign God shall perswade, or els by way of prayer, let God perswade. The former is the ground of the latter, and this is the application of that. 2. In the matter of it, which is or may be threefold. According to the various signification of one word.
1. Inlargment or multiplying of his seed with himself, to this sense, God shall inlarge Japhet, or let him inlarge: Which sence is somtimes used of this word, and so the Seventy read it. Now this is the blessing of Jephet within himself, inlargment; and this is conceived to be twofold. (1) External and corporal for his seed and issue; so it was made good, for his posterity did surpasse his brethrens in number. (2) Internal or spiritual, for inlargment of heart towards God, and his wayes, which more eminently is included in that other reading of the word, to persuade, which was a work on the heart.
2. Co-habitation with the Church, after their division from it. The Lord shall perswade Jepheth. &c. Where we have to consider.
1. Gods act promised, or prayed for prophetically, perswade, or allure, which is the sweet expression of God, when he effectually worketh upon soul's to bring them into himself. I will allure her, &c. Hosea. 2.14. which is the same word, It notes a powerfull act of grace upon the heart, to draw it over from sin to God.
2. The object, Jepheth. (1) Taken personally it seemeth; there might be a dividing disposition in him from his brother. (2) Taken collectively all his seed. (3) Taken mystically all the gentiles to be perswaded unto Christ. It is a note of some, the word which notes Gods act is of the same signification with the very name of the man, and therefore paraphrase, God shall perswade the perswasible, an ingenious note, taken with this caution; that Jephets disposition be not preferred above Gods grace, or as precedent to it.
3. The effect of Gods acting, And he shall dwell in the Tents of Schem.
Whereabout observe.
1. The benefit prophesied, which is habitation or a setled dwelling, which notes, residence, maintenance, and perseverance.
2. The specification by the place, even the tents of Schem, which phrase may admit of various construction. (1) Communion with Schem and his seed, which were the Church of God. And with whom Gods Oracles were abiding, and among whom the way of his salvation was declared.
2. Succession, as to come to dwell in their tents, that is, in their roomes, as somtimes it is used. Rom. 11. v. 11. &c. 1 Chron. 5.10. So the gentiles were graffed in when the Jewes were cut off, from the Church of God; both are carried in the prophesy, the Church is so paraphrased by tents. To note, the weak condition as to sense, and yet the proper condition of the Church, which God will owne. Zech. 12.7. Mal. 2.12. Rev. 20.9.
3. Dominion over his brother, representing the enemies of the Church. And Kenaan shall be his servant, or servant unto them.
(1) The party subjected was before discovered. (2) The subjection itself, is to be vilest of Servants, such as shall be cast out from having any memoriall in the house of God. (3) The superiour to whom he is subjected, is Jepheth, joined with Schem and as being in the Church, so it may be read, to him or to them.
Now take the Notes from it.
D. 1. God hath made known that some in the Church to the last times shall divide from it.
D. 2. All divisions from the Church are not irreconcileable.
D. 3. God almighty alone is the cause of making up the breaches of such as divide from his Church.
D. 4. Prophesy of good to any, as it is by promise, so it is brought about by prayer. From the form.
D. 5. Blessing of posterity in abundance may be to such as divide from the Church.
D. 6. Heart inlargement toward the wayes of God is his promise and worke.
D. 7. Souls divided are onelyonly perswadable by God to have communion with his Church.
D. 8. Gods perswasion upon soules is effectuall to bring them to the Churches tents.
D. 9. The Gentiles succession of, and communion with the Jewish Church is foretold of God.
D. 10. A tent habitation hath God alloted to his Church below.
D. 11. The worlds palaces will be changed for the Churches tents, when God work's.
D. 12. Subjection of all enemies is surely prophesied to them who joine with the Church of God. Ver. 27.
6. The last thing here related is the age and end of Noah, as it followeth.
Ver. 28.Ver. 28. And Noach lived after the flood 300 year's and 50 years. Sep. &c. al to the same.
Ver. 29.Ver. 29. And all the dayes of Noach were 900 years, and 50 years, and he died. Sep. and Cald. same.
In this passage is related the term of years granted to Noach here below, together with his expiration, wherein may we note.
1. The subject of this history recorded, — It is Noach, the great Father of the restored world, as Adam was of the world created, the great Prophet of the Church, and the great Lord over the whole earth.
The history of such a one is worth our notice, from whom the line of the Church and the world is drawn; to give us understanding of Gods providence toward both, under such a steward.
2. The matter of this history, which is twofold. (1) His life, and thereof. 1. The nature, he lived, which expression is comprehensive both of the natural life of Noach, and all the accidents of the same. So that, to say he lived, is not onelyonly that he breathed here, but that he lived accepted of God, promoted by him, that he lived testifying against sin, preaching righteousnes, giving lawes from God to the generations wi…i… (he was, and somtimes slipping into …, and falling into bitter afflictions: such was his life thorough variety of conditions. (2) The duration expressed two wayes.
1. For the space after the flood declared thus — After the flood 350 years, which notes not onelyonly the time, but the various conditions of all those years, whereof the good man had much experience. (2) For the whole space both before and after the flood expressed in these terms, — And all the dayes of Noach were 950 years, in which time he saw the tenth generation from himself: some conceive, that he saw Abraham, and that in good years, neer 50, before he died; but a true account, will rather cast it that he died two years before Abraham was born: the ground of difference ariseth from Gen. 11.16. Where we shall weigh it. He lived then unto the year of creation. 2006. A large time to see the promise of multiplication fulfilled, and to spread the earth, and to establish the Church through how many difficulties will appear in the following story.
2. His death is recorded, And he died. — Which must carry in it not onelyonly a simple expiration,foreign but a death beseeming such a man; he died a Saint, a believer, a glorious instrument in Christs Church, and so died in hope, when by faith he had seen the promises.
We close with it.
D. 1. Chronology is given by Gods Spirit. Special uses of it are in the Church.
D. 2. Times and conditions of his Church God would have us know.
D. 3. In the greatest desolations God hath raised some for his Churches good.
D. 4. God extends the life of his Saints, as he hath use of them. Ver. 28.
D. 5. The longest life of Saints wades through various conditions. Ver. 29.
D. 6. The longest living Saint must dye, yet like a Saint, not fall as the wicked.