An Exposition of Genesis, Genesis · Chapter 11
CHAP. XI.
IN this Chapter, two main heads are recorded.
1. The history of the earths division. Ver. 1.9.
2. The direct line of the Church from Schem to Abram. Ver. 10, &c.
The former of these seemeth to be in a parenthesis, inserted between the history of the line of Schem. Occasioned by a former mention of dividing the earth in the dayes of Peleg. The account of which division the Spirit here giveth before he proceedeth in making up the line of the Church which relation belongeth to the time and place of Nimrod spoken of before, but is reserved to this place wherein we have recorded.
1. The occasion or cause procuring this division, which was the confederacy or uniting together of the whole earth set out.
1. In their language, ver. 1.
2. In their place of setting. ver. 2.
3. In their resolutions. ver. 3.4.
2. Gods pleading with them, wherein note.
1. His observation of them. ver. 5.
2. His reasoning about them. ver 6.
3. His resolution upon them. ver. 7.
4. His execution of all. ver. 8.
5. His memorial of this set up. ver. 9.
1. The confederacy of the earth in their speech, the help of all the rest.
Ver. 1.Ver. 1. And the whole earth was one lip, and one words, of one, some. — did use one. Inn. — And one voice to all. Sept. Cald. as Hebr. One tongue and one speech.
In this proposition are considerable.
1. The subject set forth, (1) By the nature of it, the earth, metonymically taken for the inhabitants. As for earth. 1. Kings. 8.27. is read, men of the earth. 2 Chron. 6.18. (2). By the universality of it, all the earth, that is all men at that time which issued from Noah, and his sonnes of what line soever, of all it is true what is here said, yet with respect to other acts of confederacy this may be restrained to those conspirators that went to build Babel.
foreign2. The attribute here, is one lip, one words, that is, they had or used among them but one kind of language or words. This doubtles was that which Adam, Scheth, &c. spake before the flood, and Noach, Shem, &c. After the flood until this time of confusion; which language was then taken out of the mouths of all other families, and reserved in the family of Heber, and so in the Church, which afterward was called the Jewes language. Isai. 36.11. In this were given the oracles of God to them. That this was from Adam, the very names and reasons of their names from that time shew. The continuance of this unity of language in the world was 1757 years, after the flood 101.
The blessing of the unity of language was very great, for keeping unity, amity and commerce among men, as well as other benefits. The misery of the division of tongues, especially to those out of the Church, will make appear it was a blessing.
Take some Notes hence.
D. 1. Language or speech God hath allowed to men as men.
D. 2. One language did God vouchsafe to all for good. It was mainly to keep them to the Church.
D. 3. Sin perverts the sweet blessing of one speech to conspiracy against God. Ver. 2.
2. The confederacy of men in their place, followeth.
Ver. 2.Ver. 2. And it was in their journying from the east, and they found a plain field or valley in the land of Shinear, and they seated there. — And they dwelt there, Sept. — In the beginning, &c. in the land of Babylon, &c. In this description of the second agreement between them, by one tongue to come to one place. Note.
1. The event affirmed. It was, that is by the over ruling providence of God so it came to passe, not as if they agreed and God knew it not.
2. The meanes or way to this event spoken of in the following terms, In their going from the east, foreign. Sept. Wherein occurre.
1. The moovers, which however it may seem, to be all these of one tongue, yet it is not so here, and surely the seed of Cham Nimrod, &c. which had all one language with the rest at this time must be understood here, for of Noach, Schem, &c. it is not credible: therefore was it noted before, that the one tongue might be understood of these conspirators which for that time was the same with the rest. (2) Their motion, in their journying, &c. — going forward, which may not be understood for their first motion from their Father; but Chams seed were sent before eastward, and Nimrod growing high among them; either the place was not enough, or not good enough, as they thought for them, therefore they remove.
3. The term of this motion from whence, it was from the east of Schinear, therefore it could not be now that these should come from their father supposed to be in Armenia, which seems Northwest to look unto Shiner. Where these pitched.
3. The event itself set forth in the term unto which they come, of which we have recorded. (1) Their finding a fitt place for themselves to pitch in, and they found a plain field or valley in the land of Schinar, that is by searching; inquiring, they at last came to the knowledge of this place, not without the providence of God ordering it to be the place of remarkable judgment as it was of sin: and thence afterward known to be the land of wickednes. This they found and chose and would have for their purpose. Babel. Cal.
2. Their sitting down, or pitching in it,foreign exprest, and they sat down th…re, — They dwelt, Sep. that is, there they pitched for their sittest place to do their work; their undertakings do appear hereafter.
Take these notes hence.
D. 1. Motions of Gods enemies are and must be at his will.
D. 2. Wicked ones are unquiet and not at ease in their places, but still mooving.
D. 3 All sensible conveniencies flesh and blood will choose for its quiet.
D. 4. Wickednes finding a fit place for its purpose, sits down in it. Ver. 2.
3. The confederacy of these men in their resolutions and undertakings followeth.
Ver. 3.Ver. 3. And they said a man to his fellow, goe to let us make bricks, or, let us bricke bricks, and let us burn them with a burning (or to) and bricke was to them for stone, and slime was to them for morter. — And a man said to his neighbo'r come let us &c. and let us boile them with fire, mud was to them, — foreign. Sep. Cald, much like, the seventy.
Ver. 4.Ver. 4. And they said goe to, let us build for us a city, and a tower, and the head of it to the heavens, and let us make for us a name least perhaps we be dispersed upon the faces of all the earth. Cald. to the same. — Whose head shall be to heaven, &c. before we be dispersed from the face of all the earth. Sep.
In which verses we find them confederate in a double resolution, and undertaking.
1. Of preparation for the worke, wherein. (1) The confederats are mentioned and recorded. — And a man said to his neighbo'r as Sep that is, every one of this Company under Nimrod, was calling to his fellow, incouraging each other to the worke: no more but these of this conspiracy are to be conceived here, such as have bin discovered before: even the posterity of Cham, &c.
2. Their mutual incitation of each other, goe to, — Or come, as Septuagint. A word of incouragement to be stirring.
3. Their resolution to prepare for the work thus stated, — Let us make bricks, and burn them to a burning, that is thoroughly; this resolution ariseth from deliberation, about the mean's of bringing about their intended worke, which is onelyonly of providing materials thereunto. The reason of thus consulting & resolving about this mean's was the streight unto which they were put in this place, they had neither stone nor morter to build withall. Yet they were not discouraged, but they pitch upon making what they could not find; with soile disposed, and fire, to make stone a hard worke, as we may guesse by what Israel found it in Egypt to labour in the brick kilns.
4. The event, bricke was to them for stone, and slime was to them for morter — That is by their industry and paines, which wickednes would not spare, so they provided these materials, stone and morter were thus supplied. Slime is to conceive natural lime.
2. Of edification or building their worke, wherein observe.
1.Ver. 4. Their mutual incouragement again repeated. — And they said, goe to, or come on, thus they stirre up each other, to the worke.
2. Their undertaking or worke itself wherein consider.
1. The matter of the worke, Let us build —It was a building, laying bricke on bricke.
2. The subject for whom, — For our selves, self is all they aim at, they build not for God.
3. The form of this worke under two terms expressed.
1.foreign 4 Square 120 stad. measures. foreign A city even such a one as should be the metropolis of the world, wherein stately palaces and houses were to be raised; their fathers tents were now too base for them.
2. A tower, — Some conceive it one; spoken for many, so Babilon was called Turrita Babilonia by reason thereof, but here some one eminent tower seemeth to be intended: eight towers one upon another.
4. The measure of this worke, And the head or top thereof in the heavens. — that is, whose top, should touch the heavens; it is an hyperbolical speech of proud man, at which the Apostat Julian makes a jest. That it is a like fable to Homers of the giants, laying hill upon hill to fight with Jupiter, for saith he: if they had burnt all the earth into bricks, such a thing could not be built. But to stop his mouth, Moses relates not this as a thing done, but as a proud brag of ungodly wretches; neither can it be conceived as from them, but hyperbolical, where more is said, than was really intended. It notes a very high building, and no more. It is probable the Poets might feigne their fable of the giants warre from this, but therefore is not this a fable, as will appear.
5. The end of this work, which is twofold expressed. Designing.
1. Their fame- And let us make to us a name. Declaring herein, that their end was not to pull God out of heaven, as the Poets feigne, which they could not think possible, but to exalt themselves above God in his Church below by their pride, insolency, and ambition. God had put the name upon the Church, Schem was their father, but these would now make Schem for themselves, that is, have a name to out reach that name; and to be exalted in the earth. Honour and renoun on the earth is their aim. (2) Their security, least we be dispersed over the faces of the whole earth. — They were afraid of dispersion, therefore they provide a place to keep them together, or at least a metropolis unto which they should belong. It was not then to save from another flood, for concerning that Gods covenant had secured them, but in fear of another judgment from which God had not exempted them, and that was dispersion, banishment, scattering upon the earth. How they should suspect this, is not expressed but probably conjectured, God by Noach and Schem, did threaten their growing wickednes, whereupon they thus resolve to frustrate Gods judgment, and secure themselves, though all in vaine.
Take these Notes from it.
D. 1. Sinful Apostats are active in drawing each other to sin.
D. 2. Wickednes is studious for means to effect its ends.
D. 3. No difficulties usually hinder sin from its undertakings.
D. 4. It is but bricke and slime wherewith wickednes builds. V. 3.
D. 5. Wicked ones are much incouraging one another to evill.
D. 6. Cities and towers, ornament, and strength, are sinners Trophies.
D. 7. Sins structure would be as high and stately as heaven.
D. 8. Sinners are ambitious of a name on earth.
D. 9. Dispersion is the evill which sinners fear.
D. 10. Sinners resolve to provide their own security against Gods judgments, by the works of their own hands. V. 4.
2. The second head in the first general is Gods pleading against the confederats, wherein, (1) His observation of their work is noted.
Ver. 5.Ver. 5. And Jehovah came down to see the city, and the towre which the sonnes of Adam built. — sonnes of men; &c. Sept. — And the Lord appeared that he might take vengeance upon the works of the city, and the towre, which the sonnes of miserable men built. Cald.
In this discovery of Gods observation of them note.
1. Connection, which knits Gods act to theirs, they build, and then God comes. God is not farre behind, his providence followes close.
2. The descendent Jehovah, he of whom these confederats were for their being, and to whom they should have bin in all their lives and operations; he hath their being in his hand, and can soon unmake them again.
3. The motion, — He descended a motion in proper terms unsutable to God who filleth all places, but spoken after the manner of men for our weaknes sake; not strictly speaking what God doth, but what he appears to do, toward men, that conceive him to be above and not to minde what they do, or to be present among them; so that, he descended, is as much, as he appeared or shewed himself to be upon the earth among them & not a stranger to their works.
4. The end of this descent, declared in what followeth, — To see the city and the towre which the sonnes of Adam built. Wherein.
1. The act aimed at. To see, which is spoken after the manner of men, for he needed not to come down to see, who is every where, knowing all things; but to meet with the stupid thoughts of them, who thought God had forsaken the earth, and that he minds not the works of men. Under that term of sense is carried.
(1) Exact knowledge of their wayes. (2) Severe animadversion upon all their proud enterprises against God, so the Calde.foreign The Lord appeared to take vengeance upon the worke, &c.
2. The object of this act, the city and tower, that is, not these alone, but the apostacy, rebellion, pride and wicked confederacy of Nimrod and his company expressed in these works, even all the iniquity annexed to those places of delight and defence, which were now in hand.
3. The subject imployed about this worke, the sonnes of Adam, a title opposit as was noted to the sonnes of God. Chap. 6.2. And declaring such as were apostat from God and his Church, under which name are declared to us.
1. The wickednes of these confederats, they were all sonnes of Adam Apostat, perishing, in his image. (2) The weaknes of them, they were but sonnes of the dust, who thus set themselves to build against God; Jehovah descends to take notice of these, who are not as the dust of the ballance before him.
Take these Notes hence.
D. 1. Mens Apostasy and proud attempts are knit together with Gods visitation. Connect.
D. 2. God is below, when men think he hath forsaken the earth, and is neer to visit the wickednes of man.
D. 3. Gods descent is for vengeance somtimes upon sinners.
D. 4. God doth visit the beauty and strength of wickednes.
D. 5. The Apostat sonnes of Adam may build their fabricks to prevent Gods judgements.
D. 6. Jehovah will mark for vengeance the sonnes of wickednes and weaknes in all their buildings against him. Ver. 5.
2. Gods reasoning about them or derision of them, which followeth in the next Verse.
Ver. 6.Ver. 6. And Jehovah said, behold the people is one, and one lip unto them all, and this their beginning to do, and now nothing will be cut of from them, which they have imagined to do. Cald. same. — Nothing will fail from them what ever they purposed to do. Sept. foreign.
This is Gods reasoning and expostulation about these sonnes of men and their work which they had observed.
Wherein we may note.
1. The form of his reasoning. And Jehovah said. — That is, with himself, after the manner of men, he seems to consult, as after followeth.
2. The matter of it, which hath two heads. (1) His pointing at the grounds of this their enterprise. (1) Their unity in stocke, kinred, nature,foreign disposition, behold the people are one in counsail, will, purpose, desire and indeavour, every way united and conspiring joyntly to the work. (2) Their unity in lip or language, whereby they communicated their own counsails to each other for strengthening their hands unto the worke. Thus he points out the main grounds on which they trusted to carry on their worke by unity of Spirits and speech. (2) His deriding of them. He was farre from fearing them, as Julian blaspemeth. All this speech following is ironical, such as was Gen. 3. Man is become, &c. Where he grants, (1) Their entrance — And this they begin to do, or is their beginning. So farre I have suffered them to goe, and thus farre they have done by their confederacy a poor work. (2) Their progress, as they intended foolishly for which God scorneth them … and now, &c. Nothing will be cut of form them which they have imagin'd to doe, all which speech is derisory, as if he should say, now these mighty ones make sure nothing shall be restrained from them, they will carry on their purpose, but vaine workers of iniquity, how are they befooled? I will laugh them to scorn. They will not leave a thought undone as they purpose and yet shall be able to performe nothing. Some read it positively as a charge of their obstinat proceeding agaist the counsailes of God to this sense; they wilfully persist in their evil beginnings & will not be reclaimed: others read by way of interrogation, should not now all that they have imagined to do be cut of? so making it Gods consultation about their punishment. But if we keep to the letter the former sense seemeth more apposit, wherein God derides the confederacy of all these workers of iniquity.
And teacheth us.
D. 1. God speak's as well as mark's, the attempts of the ungodly to their reproach and confusion.
D. 2. God points out the greatest advantages of violent workers of iniquity to scorn.
D. 3. Vnity of minds, resolutions, and communications, are the greatest props to wicked undertakers.
D. 4. Violent workers of iniquity presume to finish as well as begin: that nothing shall be withheld from them.
D. 5. Proud and presumptuous undertakings of men, are a scorn and derision to God. Ver. 6.
3. Gods resolution followeth.
Ver. 7.Ver. 7. Goe to let us goe down and confound there their lip, that they may not hear a man the lip of his fellow. — Come, and descending let us confound their tongue that they may not hear every one the voice of his neighbour. Sept. — Let us appear, &c. Their tongue, &c. Cald.
Ver. 8. And Jehovah scattered them from thence upon the face of all the earth, and they ceased to build the city. — And towre, Sept. — They were hindred from building, &c. Cald.
In Gods resolution is observable the opposition of terms, to the confederats.
1. In their mutual incouragement, they say, goe to, come on; so God answers them go to, come on now; God useth their term, to shew them their folly, and he so calles on himself, to make opposition to them.
2. In their work, they said let us make bricke and build, he saith, let us descend and confound their lip.
Wherein Note.
1. The number opposed; the sonnes of Adam were multitudes, to whom God opposeth his number, Let us; he speaks to his Equall's, therefore not to Angels nor creatures: like to that. Gen. 1. Let us make. Where Father, Son, and Spirit, so determine, yet but one Jehovah; as hereafter it is expressed singularly, Jehovah dispersed, which was the same that came downe. God one in being, and three in relation, these resolve upon the matter.
2. The work opposed, the sonnes of men resolve to make bricke and build, God resolves, Father Son and Spirit to come down and confound. These are but the means of infatuating the sonnes of men, and destroying their worke. Two acts are here. (1) Descending, which is not properly to be understood of God, who filleth Heaven and earth; but onelyonly it notes his appearance to men, who thought him to rest carelesly alone.foreign The Caldee hath it. Let us appear, &c. (2) Confounding their language, Let us confound their lip. Metonymically, their speech, where we have act and object considerable, and from both these several judgments.
1. An utter extirpation of all the notions, imaginations, phansy and memory of their former language or speech, that in a moment they were deprived of all possibility of former expressions, to make known their minds; and so it was, that every one was made uncapable of directing or assisting another.
2. A various impression of new notions into mindes, and new utterance into mouthes, which made them Barbarians one to another.
3. An universal dissent, contention, and strife thereupon, among themselves, that they could not carry on their intended works. But each taking other to deride and abuse them were ready to seek revenge in a mutual destruction.
3. In their end, that they may not hear, any man the lip of his neighbour, — Herein God opposeth himself to the sonnes of Adam. They aime at getting a name, and to prevent dispersion, God is resolved to make them that they shall not understand their own names, nor the speech of their neighbours, whom they had confederats. In which vindictive speech — of God may be noted. (1) The evill inflicted, which stands in the privation.
foreign1. Of hearing as is conceived, and the word beareth, they were smitten deaf, that they could not hear.
2. Of understanding, that when they did hear they were farre from knowing what each other said, to give answer.
(2) The extent of this evil, it was upon every man in this confederacy: not a man could understand his neighbour, neither the Master builder the under builders, nor they him; all this is in order to their utter dispersion; which by their wicked attempt they laboured to prevent.
Some queries yet are here to be resolved.
1. Quest. It is inquired about the division of the lip or language into how many parts it was, or how many languages hence did arise?
Answ. It is averred by some ancients, that there were 72 languages, but upon no solid ground; others multiply them according to families; but without ground. The number therefore is uncertain, but this is clear that the judgment was upon every man, that none could understand his neighbour. It is more than probable that the languages now in being were from that time.
2. Quest. How was this division of tongues a curse, when under the Gospel it is a blessing;
Answ. Variety of language in itself and simply considered is not a curse, but respectively either to the principle whence it comes, or to the end whereunto it is intended, which are twofold.
1. The wrath of God is the principle of the confusion of language unto dispersion, when none could understand his fellow.
2. The Spirit of Gods love is the author of that variety of tongues which is a blessing and it is so ex hypothesi, Act. 2.their being a diversitie before, not otherwise again, for the end, it will appear.
1. Confusion and dispersion is the end of that division which is a judgment, they are driven by this means from God and his Church.
2. Collection unto the body of Christ, and to God in it is the end of the other; so that by this the Spirit makes all to know the great things of God, and to be of one heart to him and so speak the language of Canaan. Isaiah. 19.18.
Take these notes hence.
D. 1. God counter works the incouragements of wicked rebell's against himself.
D. 2. There is a plurality of relations in God. Let us descend, &c.
D. 3. Gods consultations and resolutions against his enemies are with himself.
D. 4. God resolves to appear against the attempts of wicked rebells, when they think him farre off.
D. 5. Confusion of speech is Gods just vengeance upon the abuse of it.
D. 6. Confounding soules by division of tongues, is Gods Curse upon the wicked. Isaiah. 28.11. V. 7.
4. Gods execution of his judgement upon this confederacy. Verse 8. In which are these terms considerable;
Ver. 8.1. The executioner, Jehovah himself he who wanted no strength nor wisdom.
2. The execution connected thus recorded, — He scattered or dispersed them, foreignwhich act must be distinguished to gather the truth, dispersion therefore is double. (1) Of mercy, seating every family in its place, for their well-being, which was done to all these families before this time.
2. Of judgment as in this place, which carrieth.
1. Division of mindes and hearts against each other.
2. Division of tongues, to mutual provocation.
3. Division of carriage, and demeano'r, every mans hand being against his neighbour at this time, and so driving one another to their several places of refuge.
3. The term from whence of this dispersion declared to be, from thence; that is, the place where they resolved to secure themselves against all dispersion whatsoever. So they said let us build a city and a towre, that we may not be scattered, yet from thence they were dispersed.
4. The term whereunto of this dispersion. — Upon the face of all the earth. Large is the compasse of this execution, every one driving his fellow from him to seek now an habitation in the utmost parts of the earth.
5. The effect of this confusion of tongues, And they ceased to build the city.
Here is the frustration of their counsail and an end of their worke, in the confusion of their language, and opposition of every one to their neighbour, they beat one another from the worke; so that, they who where resolved to build were the main hinderers one of another and would not suffer the worke to be finished.
Learn we from it.
D. 1. Gods execution of vengeance falleth soon after his resolution, from connection.
D. 2. Jehovah will be the executioner of his own sentence on the wicked.
D. 3. It's Gods worke to set confederats against each other, who conspire against him.
D. 4. The place of sin may somtimes prove the place of vengeance. So here.
D. 5. Sinners consultations to strengthen themselves in one place, may end in an universal dispersion.
D. 6. The earth is overspread with sinners against God, by his judgment taken on them.
D. 7. The strongest counsail's of sin will be frustrated by God.
D. 8. High resolutions of sinners fall short of all their ends. V. 8.
5. The close of this inserted history is the memorial of this stroke of vengeance, which God sets up in a new name upon the place, as followeth.
Ver. 9.Ver. 9. Therefore he called the name of it Babel, because there Jehovah confounded the lip of all the earth, and thence Jehovah scattered them upon the face of all the earth. — For this cause the name of it is called, confusion, &c. foreign. Sept. Cald. to same.
In these is storied the way of Gods perpetuating the memory both of their sin & his vengeance by setting a name upon this place, which should be notorious to the ends of the earth for ever, wherein we have to note.
1. The imposer, He, doubtles Jehovah primitively, however he made use of any to publish it; he alone which worketh all things after his own will, and nameth all in truth after his own mind; so he maketh it to be what he nameth it. Whether good or evil. It is no vain title.
2. The name imposed Babel, foreignconfusion as the Sept. but it is a compound and carrieth more; confusion is come, as it did upon the minds, tongues, persons, and worke of these conspirato'rs, wherein are worthy of observation.
1. The just return made by God upon their designe,foreign they were resolved to make themselves a name, but they meant of honour and renoun, perhaps to put some of their own upon the city and towre; or els to stile it by some magnifical title among men; But God giveth them a name of eternall ignominy and contempt; nothing but a confounded place and people.
2. The use of it, which is twofold. (1) Historical, to brand wickednes past, with the dismal effect of it to the worlds end. (2) Prophetical, to set out the base condition of succeeding Apostates from the Church and enemies to it, both under the law as the eastern Babel. Isai. 13.1. And under the Gospel, the western Babel, which is therefore called mystical Babel. Revel. 17. Revel. 18. — Upon whom God by this name hath powred out a curse, fore telling in it their everlasting confusion.
foreign3. The imposition, he calleth it — It notes. (1) A real act of branding them, if God say it, none can hinder, its no matter how men cal it. (2) An eternal brand, not to be taken of, the name shall never be changed.
foreign4. The reason of this imposition, expressed, (1) Illatively, therefore — which referreth to the execution before, (2) Positively in two parts of the judgment.
1. Because there Jehovah confounded the lip of all the earth, that is, the language of those conspirators on earth.
2. Because from thence Jehovah scattered them upon the face of the earth, so division and confusion was come upon them from the hand of God, therefore did he brand it with that name Babel, that is confusion is come.
Take these Notes from it.
D. 1. God is the onelyonly imposer of reproach on sinners; whome he brands is branded.
D. 2. Wicked Apostats may aim at a name of renown, but God sets a a name of reproach on them.
D. 3. Gods act of vengeance, God somtimes keep's in remembrance by names of vengeance on men, and their places.
D. 4. Babel is a name Prophetical upon the grand Apostacy of Anti-Christ under the Gospel.
D. 5. The name of contempt which God calleth is set on fully, and for ever.
D. 6. Apostats sin and Gods vengeance are a full ground of their eternal name of reproach. Ver. 9.
The second general of this Chapter now followeth which is the line of the Church, describing the gnealogies from Schem to Abraham, of which this order may be observed.
1. The line of Schem is delivered unto the issue of Terach, ver. 10.26. wherein ten descents are considerable, (1) Arphaxad, &c.
2. The line of Terach in special with some special record of Gods providences towards his Church, in the motion of Terach and Abram which lead's to the history of Gods covenanting with Abram in the behalf of his Church.
1. The line from Schem hath 10 Generations; the first followeth in the two next verses.
Ver. 10.Ver. 10. These are the generations of Schem, Schem was the son of 100 year, and he begat Arpachschad two years after the flood. Cald. same. — When he begat, &c. Sept.
Ver. 11. And Schem lived after he begat Arpachschad 500 years, and begat sonnes and daughters. Cald. same. — And he died. Sept.
In which first genealogy we have to observe.
1. The general title of it expressed thus, These are the generations of Schem, of these Moses was speaking Chap. 10. So farre as Peleg, whose name being given him upon the occasion of dividing the earth; by way of parenthesis, he includes the history of the cause & mean's of this earths division, in the former part of this Chapter. And that being dispatched, he now return's to draw up the line full unto Abram about which this title is set in the front, wherein consider.
1. The nature of the things recorded, generations foreign Sept. the term is active, noting these issues as begotten by Shem, and sent out of his thigh; yet passively taken in respect of the sonnes.
2. The speciality of this matter in that restrictive term, these, as if he should say, I have touched upon the lines of Schem before both direct and collateral, but now to leave them, these are the generations of Schem in a direct line, pointing out the right s…ed among whom the Church was continued on earth.
3. The fountain of these issues. Schem His name God makes famous in his Church and from him alone is the right line reckoned.
4. The use of all these mentioned in the title. (1) To point out where the Church of God was after the flood. (2) To shew Gods providence in singling out some generations in the world for his Church. These and not others.
(3) To make known to us the state of the Church either for truth, or for corruption at this time.
(4) To continue to us the right chronology of the world, not for speculation onelyonly, but for pious practise to us. Upon whom the ends of the world are come.
5. To make us better to understand some passages of the Prophets mentioning these presons or their conditions. (6) To shew us the true line of Christ, and to confirm the new Testament given by him.
2. After the title is mentioned the first race werein we may note.
1. The Father pointed at by his age. He was the sonne of 100 years — This notes,Ver. 10. what was said before that he was born in the 502 year of Noah, of such full age was he at his birth.
2. The issue, he begat Arpachschap, this sonne in the right line therefore is he named.
3. The time of this issue two years after the flood. — The second year after the flood. Sept. Upon which is mooved a question, seeing two sonnes Elam and Ashur are named before him Chap. 10.22.
Quest. How could he be born the second year?
Answ. It is answered, the scripture doth not alwayes reckon according to nativity, therefore this might be elder than either of them. (2) Neither is it dissonant to reason, that within that time he might have three sonnes. But Arpachschad seems to be the eldest by the next verse; and then no scruple need be at all.
4. The term of Schems life, 500 years after this sonnes birth, so that 600 years was his full age, which reacheth to the 50th year of Isaacs life, so long God continued him a witnes of his glorious name and works and Covenant in his Church.
5. The rest of his issue after this son, he begat sonnes and daughter, they are not named, but probably all the children he had was after this son; which resolveth best the former doubt.
Take these Notes hence.
D. 1. Gods providence hath pointed out his Church and recorded its line, after as before the flood; herein helping the faith of following ages.
D. 2. God chooseth what generations and families he peaseth to pitch his Church in them.
D. 3. A family God may choose out of the World to set his name upon them, when the World is passed by, a few or little remnant God reserveth.
D. 4. Every generation in the Church from the flood is but to bring Christ neerer.
D. 5. Times are appointed for the birth of every one in the Church for his work. V. 10.
D. 6. Length of dayes, &c. God giveth to his chief witnesses, as Schem was to Isaac's dayes, much worke he had to do in that compasse of time.
D. 7. The eminentest in the Church, may have many children degenerat from it. More care should be used to keep them closer to God. Ver. 11.Ver. 11.
2. The second issue or birth is thus declared.
Ver. 12.Ver. 12. And Arpacschad lived five and thirty years, and begat Shelach. Cald. same. — And Arphaxad lived 135. years, and begat Cainan. Sep.
Ver. 13.Ver. 13. And Arpacshad lived after he begat Shelach three years and 400 years, and begat sonnes and daughters.
Cald. Same- — 430 years, &c. And he died. Sep.
In this generation are related. (1) The Father Arpacshad, with his age at the birth of this Son. 35 years, not much above the third part of his father Schems age at his birth; it is the first memorable abbreviation of the time of generation, carrying in the issue a shortning of life also. (2) The son or seed in whom the Church was continued Shelach. (3) The number of the yeers of life, afterward he lived 403 years, so that the whole of his life was 438 years, which reached to the 2096 year of the world, 440 after the flood, he continued unto the 88 year of Abraham. (4) His multiplied issue of sonnes and daughters, within this compasse.
Quest. One difficulty desireth answe'r, how can this line and that of Luke be reconciled which makes Kainan the son of Arphaxad and father of Shelach?
Answ. 1. It may not be yeelded that either Moses, or the Euangelist were mistaken.
2. The 70 Interpreters who reckon Kainan, are not right in the genealogies.
3. The Hebrew record here and 1 Chron. 1.18.19.24, do agree Shelach to be the seed.
4. An ancient copy of the Greek, as Beza saith, hath not Kainan; so that, it is thought an erro'r crept in of latter time; some of our latter English also not mentioning it, as is testified.
Take some Observations from it.
D. 1. Speed to generation, and shortnes of life come in together. Ver. 12.
D. 2. The seed of the Church comes in singly not by troops.
D. 3. Gods special hand, not mans generation, points out the seed of his Church. V. 13.
3. The next generation followeth.
Ver. 14.Ver. 14. And Shelach lived 30 years and begat Geber. Cald. Same. — And Kainan lived 130 years and begat Sala. And Kainan lived after he begat Sala 330. years, and begat sonnes and daughters, and died, And Sala lived 130 years and begat Eber. Sept.
Ver. 15.Ver. 15. And Shelach lived after he begat Yeber three years, and 400 years, and begat sonnes and daughters. Cald. same. — 330 years and he died. Sep.
In this the same particulars are observable, neither is there dissent about the names or persons onelyonly for as much as the Spirit intitleth this Son more nobly to the Church stiling them the children of Yeber. he savv Isaac. 18 years.
From it note.
D. In the very line of the Church the Spirit of God honoureth one above another. The Church is not called by the name of Selah, but Heber. V. 15.
4. The fourth progeny followeth thus.
Ver. 16.Ver. 16. And Yeber lived 34 years and begat Peleg. Cald. same. — 134 years. Sep.
Ver. 17.Ver. 17. And Yeber lived after he begat Peleg 30 and 400 years, and begat sonnes and daughters. Cald. same. — 370 years and died. Sep.
The like particulars may be noted here, this Heber continued, to the 19th year of Iacob after Schem, 29 years, of the World. An. 2187.
Note.
D. Eminent Saints have kept eminent remembrance of Gods glorious works of judgment on the World and mercy to his Church, therefore he called his son Peleg, as we read, Chap. 10. v. 25. Ver. 16, 17.
The fifth issue is thus described.
Ver. 18.Ver. 18. And Peleg lived 30 years, and begat Regu. Cald. same. — 134 years. Sep.
Ver. 19.Ver, 19. And Peleg lived, after he begat Regu nine years and 200 years and begat sonnes and daughters. Cald. same. — and died. Sep.
This reached in life not beyond the 18th year of Abraham, in him are set out, confusion of tongues, division of the earth, and brevity of life in respect of others.
Note.
D. Some instruments in the Church as God makes them monuments of his works, so he cuts them shorter in their time.
The sixth progeny followeth,
Ver. 20.Ver. 20. And Regu lived two and 30 years and begat Serug. Cald. same. — 132 Sept.
Ver. 21.Ver. 21. And Regu lived after he begat Serug 7 years and 200 years and begat sonnes and daughters. Cald. same. — and died. Sep.
This reached to the 44th of Abraham, no more is mentioned of this father and son, but in this place; in whom yet the Church continued.
The seventh progeny is thus related.
Ver. 22.Ver. 22. And Serug lived 30 years and begat Nachor. Cald. same. — 130 years. Sep.
Ver. 23.Ver. 23. And Serug lived after he begat Nachor. 200 years and begat sonnes & daughters. Cald. same. — And died. Sept.
No more of this is recorded, than the continuation of the Church. He reached to the 71 year of Abraham before he was called out of Charan.
The eighth generation from Schem.
Ver. 24.Ver. 24. And Nachor lived 29 years and begat Terach. Cald. same. — 479 years. Sep.
Ver. 25.Ver. 25. And Nachor lived after he begat Terach 19 years and 100 years, and begat sonnes and daughters. Cald. same — 125. and died. Sep.
Of this Nachor the eighth from Schem, we have not any thing to note but the shortnes of his dayes, who died before Noach 8 years, before Schem. 161. before Abraham was born. 11 years.
Ver. 26.Ver. 26. And Terach lived 70 years and begat Abram, Nachor, and Haran. Cald. and Sept. same.
So farre the line bringeth us to Abram the tenth from Schem: Concerning which generation, the Spirit hath more to discover, therefore he beginnes a new upon it, at the next verse, the difficulties about the orders of these sonnes will be remooved in opening the following history of them.
2. The line of Terach is more exactly described, to bring us certainly to find Gods true Church and his covenant to it in Abraham. Wherein we have observable.
1. The line drawn out, ver. 27.
2. The death of Haran. ver. 28.
3. The marriage of Abram and Nachor. ver. 29.
4. The barrennes of Sarai. ver. 30.
5. The remooval of Terachs family. ver. 31.
6. The death of Terach. ver. 32.
1. The line is thus drawn out.
Ver. 27.Ver. 27. And these are the generations of Terach; Terach begat Abram, Nachor and Haran, and Haran begat Lot. Sep and Cal. same.
Wherein we have considerable. (1) The title of this genealogie. That is, the description of those births or issues which Terach begat. The demonstrative particle (these) sheweth the certainty of the Churches line, that we might not be to seek, and that among Abrams seed. From this title Luther begin's the third great section of this book. The first was from Adam to Noah. (2) From Noah to Abram. (3) From Abram forward; and indeed the title seems to begin a new paragraph. Calvin Thinks at the 31th verse should begin the history of Abram; and the 12th Chapter Junius draweth into this Chapter 3 verses of the next & so marketh the Chapter 12th to begin at the 4. ver. of the next Chapter as our translato'rs have set it. Yet indeed by this title, it seemeth most proper that the history of the Church in Abram beginneth here; and that the next Chapter may take its beginning from this also.
2. The line thus farre described is but unto two generations.
1. Of Terach, Therach begat Abram, Nachor, and Haran, in which the Spirit briefly giveth the history of three sonnes together, whence some difficulty ariseth of the order of the age.
Quest. 1. Whether Abram were the first born?
Answ. No, but is onelyonly named in priority of dignity as Schem was before Jepheth the elder brother. These arguments may prove Abraham not to be the eldest.
1. He was 75 years old when he went from Charran, which was upon his Fathers death, at which time his Father was of 205 years, out of which take Abrams age, and it appears he was born in the 130th year of his Father Terach, and not in the 70th year as some have gathered from verse. 26. After the flood 352. After the creation 2008.
Quest. How shall that be understood then, that he begat these sonnes in the 70th year?
Answ. Surely he began to beget, and Haran was born in that year, and the rest afterward. As also hath bin noted the same form of speech before concerning Noachs begetting Schem, Cham, and Jepheth. Gen. 5.32.
2. It is expresse that Abram was but 10 years older than Sarai his wife Gen. 17.17. Now if she had bin the daughter of a yonger brother, shee had neer as many years as her Father; which may not be granted: to conceive her to be a daughter in law to Haran is not grounded upon solid reason.
Luther supposeth Abram to be the eldest son born in the 70th of Terach, and therefore by the numeration, Gen. 12.4. findeth 60 years wanting, which may easily be satisfied, considering that Abram was not the eldest, but born in the 130 year of his Father; and so no time will be wanting. Concerning the state of the Church among these, we shall consider in the following history.
2. The next descent here recorded is of Haran Terachs eldest son. And Haran begat Lot. Of which the Spirit speaketh briefly, because of his death before the rest, and his seed also was numbred in the Church, as we see Lot goeth along with his uncle Abraham, &c.
From these we may observe.
D. 1. God hath made from of old a punctual demonstration of his Church, and its line.
D. 2. Short and obscure expressions must receive light in genealogies from larger and more full expressions which God hath made of them.
D. 3. Small hath the line of the Church been, from the beginning in comparison of the line of the World. Ver. 27.
2 The death of the eldest son is related.
Ver. 28. And Haran died in the sight of Terach his Father, in the land of his nativity, in Ur of the Caldees. — In the land of the Caldeans. Sept. — There his Father being alive, &c. Cald.
Wherein we have related.
1. His death, and Haran died. As for any violent death, as the Jewes fable it, that he should be thrown into the fire by the Caldees for not worshipping their Ur, it is groundles; as that Abram also was thrown in and was delivered by faith.
2. The time of it indefinitly expressed in the sight of Terach. That is, his Father seeing his end, and surviving it.
3. The place of his death, in Ur of the Caldees. Wherein, (1) The place is noted by his birth, it was where he was born, the land of his nativity, not in transmigration. (2) It is set out by the name of the place and people; Ur of the Caldees. Some take it for the name of a city or town. Sept. takes it for a region or country, so Luke call's it the land of the Caldeans. Act. 7.4.
It may note both country more general, and place more special, for of place it must be understood.
Note from it.
D. 1. God somtimes cuts of the yonger seed of his Church before their Fathers.
D. 2. Providence ordaineth the land of nativity to some, to be the place of their expiring, or death.
D. 3. The children of the Church may somtimes fall amidst the place of its enemies. Ver. 28.
3. The next thing related is the marriage of Abram and Nachor.
Ver. 29.Ver. 29. And Abram took, and Nachor to themselves wives, the name of Abrams wife Sarai, and the name of Nachors wife Milcah, the daughter of Haran being the Father of Milcah, and Father of Iscah. Cald. to same. — And Abram and Nachor took, &c. and he the Father of Melcha, &c. Sept.
4. Join to this that which is storied of Sarai. — In the next.
Ver. 30. And Sarai was barren, there was not unto her a child. Cald. same — She did not bring forth children. Sept.
(1) In the history of this marriage we read. (1) The parties marrying, the two yonger sonnes of Terach. Aram and Nachor, for it is unlikely they should marry the yongest Brothers Daughters, as followeth. (2) The parties marryed, described here.
1. By name Sarai the name of Abrams wife, Milcah the name of Nachors.
2. By relation, they were the Daughters of Haran their Brother. So is Milcah called, — The Daughter of Haran; and he stiled again the Father of Milcah, and the Father of Iscah, which is Sarai; she having a double name as interpreters both Jewish, and Christian do conceive; Daughter is to be added to Sarai, as to Milcah who is stiled Terachs Daughter in law. Ver. 31.
3. The marriage itself they took unto them wives. — Abram, &c. — That is in an orderly way, and according to the appointment of God: by free consent and Covenant to become one flesh.
Quest. Was such marriage of Brothers Daughters lawful?
Ans. 1. From Adam to Noach, and from Noach to Moses, marriage in such relations was lawful, & in neerer somtimes for necessities sake, because there were no other. (2) Such neer relations were afterward prohibited by the positive law of God, however this in the letter is not named. Lev. 18.14.
Yet teacheth us.
D. 1. Marriage hath bin the way of propagating Gods Church.
D. 2. Holy men of God have bin careful of marrying within the Church; the ground of marriage so neer in their own family.
D. 3. The degrees of it depend upon Gods positive Law. Ver. 29.
2. In the history of Sarai's condition.
1. The subject spoken of Sarai. She that was to be the mother of the Church: of whom purposely the Spirit writeth this which followeth, to shew forth the power of God.
2. The condition spoken of her under two expressions. (1) She was barren. — That is, naturally she was so, and that from her youth and first marriage, the fitter object for God to work upon by his power.
2. To her was no child. — That is, hitherto she had no child, when she was now taking her journy with her husband and Grand-father, called also her Father, as the custome of the Jewes was. Here is no mention yet of Abrams seed.
Note from it,
D. 1. Barrennes of the wombe may be the trial of the choicest members of the Church.
D. 2. Barrennes of the womb in Gods dearest ones may turn much to his praise.
D. 3. God records the trials of his Saints, not for their reproach, but for his own glory. V. 30.
5. Terahs transmigration followeth.
Ver. 31. And Terach took Abram his son, and Lot the son of Haran his sonnes son, and Sarai his daughter in law, his son Abrams wife: and they went forth with them from Ur of the Caldees to goe forward into the land of Kenayan, and they came unto Charan and dwelt there, sate down — And they went out together, &c. Cal. — And he led them out of the country of the Caldeans. &c. Sep. In which history these particulars are considerable. (1) The leader in this journy expressed.
And Terach took.
Quest. But why takes he such a journy;
Answ. Some say because the seed of Nimrod persecuted him for not worshipping their Gods, the fire, called Ur. Others, because they burnt his Son Haran, which are but fables, we have a more sure word to guide us.
1. It is evident, the God of glory appeared unto Abram in Mesopotamia act. 7.2. Now doubtles Abram made known this to his father, and hereupon remooves, and for his place is set as leader to the rest.
2. It is recorded, that in Caldea they worshipped strange Gods, and doubtles this call of God to Abram, was mainly to separate them from such corruption, as may be gathered from Joshua. 24.2.3.
2. The companions in this journy. Abram, Lot and Sarai. But these are not to be understood exclusively, as if no more were with them, for doubtles their servants and family went also with them. Here Sarai is called the daughter in law to Terach being Abrams wife — his daughter by espousalls,foreign as she was his grand Child by her father, these eminently are named, whom God separat's for his Church.
Quest. Why not Nachor with them?
Answ. 1. Gods providence was in it. (2) Probably God kept him there as a witnes. (3) Possibly he did love more his own country.
3. Their motion, wherein are expressed. (1) Their entrance on their journey, they went forth with them, or together by faith. Heb. 11.8. (2) The term from whence from Ur of the Caldees, a place corrupted with idolatries, and irreligion. (3) The end of their journey proposed to goe into the land of Cenayan, this the term whereunto propounded, and whether they were called.
(4) The stop which mett them in the way for a time. They came unto Charan and sat down there. What the reason was of their stop is not recorded, though probably it was either Terachs age or sicknes, for there we see he died, neither is the time of abode there certainly known, but it seems some years were spent there, where Abram and Lot did increase their substance.
Some observations arise hence.
D. 1. God may make known his mind by the child unto the father; and call it before him. Acts. 7.2.
D. 2. By revelation to a son, God may make parents willing to obey his call.
D. 3. The Spirit giveth honour to parents, as leaders, when they follow the call of grace.
D. 4. God points out by name such as he separat's for his Church.
D. 5. Faith puts all beleevers upon motion, when God calles them even from their Native country.
D. 6. Faith in God makes haste to depart from polluted places.
D. 7. Faith intends to goe as farre as God calleth the soul.
D. 8. God makes stops somtimes in the way of beleevers, to make them sit down short. V. 31.Ver. 31. So to Moses. &c.
The sixth and last thing touched in this history is Terachs death.
Ver. 32. And the dayes of Therach were 5 years and 200, and Therach died in Charan — And the dayes of Thara in the land of Charan were 205 years, &c. Sep. — Cald. Same with Hebr. Two things are recorded here.
1. The term of Therachs life. 205. years, which though the seventy do add in the land of Charan, it is not to be meant; that he lived all those dayes there, but that they contained the whole number of his dayes, he dying there: he lived longer than his Father Nachor, or his Son Abram.
2. The end of it, he died in Charan. An. Mundi, 2083; of the flood, 427: of Abram, 75.
This teacheth us
D 1. The number of dayes are set by God for his, according to their work appointed.
D. 2. Time and place are appointed to dye as to be borne in; it is good to be ready in every place.
D. 3. The time and end of life to the Saints are recorded for our instruction. V. 32.