Genesis 8-11

And God remembered Noah--The divine purpose in this awful dispensation had been accomplished, and the world had undergone those changes necessary to fit it for becoming the residence of man under a new economy of Providence. and every living thing ... in the ark--a beautiful illustration of Mt 10:29. and God made a wind to pass over the earth--Though the divine will could have dried up the liquid mass in an instant, the agency of a wind was employed (Ps 104:4)--probably a hot wind, which, by rapid evaporation, would again absorb one portion of the waters into the atmosphere; and by which, the other would be gradually drained off by outlets beneath.

seventh month--of the year--not of the flood--which lasted only five months. rested--evidently indicating a calm and gentle motion. upon the mountains of Ararat--or Armenia, as the word is rendered (2Ki 19:37; Isa 37:38). The mountain which tradition points to as the one on which the ark rested is now called Ara Dagh, the "finger mountain." Its summit consists of two peaks, the higher of which is 17,750 feet and the other 13,420 above the level of the sea.

And the waters decreased continually--The decrease of the waters was for wise reasons exceedingly slow and gradual--the period of their return being nearly twice as long as that of their rise.

at the end of forty days--It is easy to imagine the ardent longing Noah and his family must have felt to enjoy again the sight of land as well as breathe the fresh air; and it was perfectly consistent with faith and patience to make inquiries whether the earth was yet ready.

And he sent forth a raven--The smell of carrion would allure it to remain if the earth were in a habitable state. But it kept hovering about the spot, and, being a solitary bird, probably perched on the covering. 8-11. Also he sent forth a dove--a bird flying low and naturally disposed to return to the place of her abode.

again he sent forth the dove--Her flight, judging by the time she was abroad, was pursued to a great distance, and the newly plucked olive leaf, she no doubt by supernatural impulse brought in her bill, afforded a welcome proof that the declivities of the hills were clear.

he ... sent forth the dove: which returned not ... any more--In these results, we perceive a wisdom and prudence far superior to the inspiration of instinct--we discern the agency of God guiding all the movements of this bird for the instruction of Noah, and reviving the hopes of his household. other seven days--a strong presumptive proof that Noah observed the Sabbath during his residence in the ark.

Noah removed the covering of the ark--probably only as much of it as would afford him a prospect of the earth around. Yet for about two months he never stirred from his appointed abode till he had received the express permission of God. We should watch the leading of Providence to direct us in every step of the journey of life.

And God spake ... Go forth--They went forth in the most orderly manner--the human occupants first, then each species "after their kinds" [Ge 8:19], literally, "according to their families," implying that there had been an increase in the ark.

Noah builded an altar--literally, "a high place"--probably a mound of earth, on which a sacrifice was offered. There is something exceedingly beautiful and interesting to know that the first care of this devout patriarch was to return thanks for the signal instance of mercy and goodness which he and his family had experienced. took of every clean beast ... fowl--For so unparalleled a deliverance, a special acknowledgment was due.

And the Lord smelled a sweet savour--The sacrifice offered by a righteous man like Noah in faith was acceptable as the most fragrant incense. Lord said in his heart--same as "I have sworn that the waters of Noah should no more go over the earth" (Isa 54:9). for--that is, "though the imagination is evil"; instead of inflicting another destructive flood, I shall spare them--to enjoy the blessings of grace, through a Saviour.

While the earth remaineth--The consummation, as intimated in 2Pe 3:7, does not frustrate a promise which held good only during the continuance of that system. There will be no flood between this and that day, when the earth therein shall be burnt up [Chalmers].

And God blessed Noah--Here is republished the law of nature that was announced to Adam, consisting as it originally did of several parts. Be fruitful, &c.--The first part relates to the transmission of life, the original blessing being reannounced in the very same words in which it had been promised at first [Ge 1:28].

And the fear of you and the dread of you--The second part re-establishes man's dominion over the inferior animals; it was now founded not as at first in love and kindness, but in terror; this dread of man prevails among all the stronger as well as the weaker members of the animal tribes and keeps away from his haunts all but those employed in his service.

Every moving thing that liveth shall be meat for you--The third part concerns the means of sustaining life; man was for the first time, it would seem, allowed the use of animal food, but the grant was accompanied with one restriction.

But flesh ... the blood ... shall ye not eat--The sole intention of this prohibition was to prevent these excesses of cannibal ferocity in eating flesh of living animals, to which men in the earlier ages of the world were liable.

surely your blood of your lives will I require--The fourth part establishes a new power for protecting life--the institution of the civil magistrate (Ro 13:4), armed with public and official authority to repress the commission of violence and crime. Such a power had not previously existed in patriarchal society.

Whoso sheddeth man's blood ... for in the image of God made he man--It is true that image has been injured by the fall, but it is not lost. In this view, a high value is attached to the life of every man, even the poorest and humblest, and an awful criminality is involved in the destruction of it.

I do set my bow in the cloud--set, that is, constitute or appoint. This common and familiar phenomenon being made the pledge of peace, its appearance when showers began to fall would be welcomed with the liveliest feelings of joy.

And Noah ... planted a vineyard--Noah had been probably bred to the culture of the soil, and resumed that employment on leaving the ark.

And he drank of the wine, and was drunken--perhaps at the festivities of the vintage season. This solitary stain on the character of so eminently pious a man must, it is believed, have been the result of age or inadvertency.

This incident could scarcely have happened till twenty years after the flood; for Canaan, whose conduct was more offensive than that even of his father, was not born till after that event. It is probable that there is a long interval included between these verses and that this prophecy, like that of Jacob on his sons, was not uttered till near the close of Noah's life when the prophetic spirit came upon him; this presumption is strengthened by the mention of his death immediately after.

Cursed be Canaan--This doom has been fulfilled in the destruction of the Canaanites--in the degradation of Egypt and the slavery of the Africans, the descendants of Ham.

Blessed be the Lord God of Shem--rather, "Blessed of Jehovah, my God, be Shem,"--an intimation that the descendants of Shem should be peculiarly honored in the service of the true God, His Church being for ages established among them (the Jews), and of them, concerning the flesh, Christ came. They got possession of Canaan, the people of that land being made their "servants" either by conquest, or, like the Gibeonites, by submission [Jos 9:25].

God shall enlarge Japheth--pointing to a vast increase in posterity and possessions. Accordingly his descendants have been the most active and enterprising, spread over the best and largest portion of the world, all Europe and a considerable part of Asia. he shall dwell in the tents of Shem--a prophecy being fulfilled at the present day, as in India British Government is established and the Anglo-Saxons being in the ascendancy from Europe to India, from India over the American continent. What a wonderful prophecy in a few verses (Isa 46:10; 1Pe 1:25)!

sons of Noah--The historian has not arranged this catalogue according to seniority of birth; for the account begins with the descendants of Japheth, and the line of Ham is given before that of Shem though he is expressly said to be the youngest or younger son of Noah; and Shem was the elder brother of Japheth (Ge 10:21), the true rendering of that passage. generations, &c.--the narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones; for though the list comprises the sons of Shem, Ham, and Japheth, all their descendants are not enumerated. Those descendants, with one or two exceptions, are described by names indicative of tribes and nations and ending in the Hebrew im, or the English "-ite."

the isles of the Gentiles--a phrase by which the Hebrews described all countries which were accessible by sea (Isa 11:11; 20:6; Jer 25:22). Such in relation to them were the countries of Europe, the peninsula of Lesser Asia, and the region lying on the east of the Euxine. Accordingly, it was in these quarters the early descendants of Japheth had their settlements.

sons of Ham--emigrated southward, and their settlements were: Cush in Arabia, Canaan in the country known by his name, and Mizraim in Egypt, Upper and Lower. It is generally thought that his father accompanied him and personally superintended the formation of the settlement, whence Egypt was called "the land of Ham" [Ps 105:23, 27; 106:22].

Nimrod--mentioned as eclipsing all his family in renown. He early distinguished himself by his daring and successful prowess in hunting wild beasts. By those useful services he earned a title to public gratitude; and, having established a permanent ascendancy over the people, he founded the first kingdom in the world [Ge 10:10].

the beginning of his kingdom--This kingdom, of course, though then considered great, would be comparatively limited in extent, and the towns but small forts.

Out of that land went forth Asshur--or, as the Margin has it, "He [Nimrod] at the head of his army went forth into Assyria," that is, he pushed his conquests into that country. and builded Nineveh--opposite the town of Mosul, on the Tigris, and the other towns near it. This raid into Assyria was an invasion of the territories of Shem, and hence the name "Nimrod," signifying "rebel," is supposed to have been conferred on him from his daring revolt against the divine distribution.

Unto Shem--The historian introduces him with marked distinction as "the father of Eber," the ancestor of the Hebrews.

Aram--In the general division of the earth, the countries of Armenia, Mesopotamia, and Syria, fell to his descendants.

Arphaxad--The settlement of his posterity was in the extensive valley of Shinar, on the Tigris, towards the southern extremity of Mesopotamia, including the country of Eden and the region on the east side of the river.

Peleg; for in his days was the earth divided--After the flood (Ge 11:10-16) the descendants of Noah settled at pleasure and enjoyed the produce of the undivided soil. But according to divine instruction, made probably through Eber, who seems to have been distinguished for piety or a prophetic character, the earth was divided and his son's name, "Peleg," was given in memory of that event (see De 32:8; Ac 17:26).

These are the families of the sons of Noah, after their generations, in their nations, &c.--This division was made in the most orderly manner; and the inspired historian evidently intimates that the sons of Noah were ranged according to their nations, and every nation ranked by its families, so that every nation had its assigned territory, and in every nation the tribes, and in every tribe the families, were located by themselves.

the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Ge 10:10), determined to please themselves by occupying the fairest region they came to.

land of Shinar--The fertile valley watered by the Euphrates and Tigris was chosen as the center of their union and the seat of their power.

brick--There being no stone in that quarter, brick is, and was, the only material used for building, as appears in the mass of ruins which at the Birs Nimroud may have been the very town formed by those ancient rebels. Some of these are sun-dried--others burnt in the kiln and of different colors. slime--bitumen, a mineral pitch, which, when hardened, forms a strong cement, commonly used in Assyria to this day, and forming the mortar found on the burnt brick remains of antiquity.

a tower whose top may reach unto heaven--a common figurative expression for great height (De 1:28; 9:1-6). lest we be scattered--To build a city and a town was no crime; but to do this to defeat the counsels of heaven by attempting to prevent emigration was foolish, wicked, and justly offensive to God.

and now nothing will be restrained from them--an apparent admission that the design was practicable, and would have been executed but for the divine interposition.

confound their language--literally, "their lip"; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of the different nations and languages of the world. By one miracle of tongues men were dispersed and gradually fell from true religion. By another, national barriers were broken down--that all men might be brought back to the family of God.

Ur--now Orfa; that is, "light," or "fire." Its name probably derived from its being devoted to the rites of fire-worship. Terah and his family were equally infected with that idolatry as the rest of the inhabitants (Jos 24:15).

Sarai his daughter-in-law--the same as Iscah [Ge 11:29], granddaughter of Terah, probably by a second wife, and by early usages considered marriageable to her uncle, Abraham. they came unto Haran--two days' journey south-southeast from Ur, on the direct road to the ford of the Euphrates at Rakka, the nearest and most convenient route to Palestine.

The whole race of mankind, except Noah and his family, were now dead, so that God's remembering Noah, was the return of his mercy to mankind, of whom he would not make a full end. The demands of Divine justice had been answered by the ruin of sinners. God sent his wind to dry the earth, and seal up his waters. The same hand that brings the desolation, must bring the deliverance; to that hand, therefore, we must ever look. When afflictions have done the work for which they are sent, whether killing work or curing work, they will be taken away. As the earth was not drowned in a day, so it was not dried in a day. God usually works deliverance for his people gradually, that the day of small things may not be despised, nor the day of great things despaired of.

The ark rested upon a mountain, whither it was directed by the wise and gracious providence of God, that might rest the sooner. God has times and places of rest for his people after their tossing; and many times he provides for their seasonable and comfortable settlement, without their own contrivance, and quite beyond their own foresight. God had told Noah when the flood would come, yet he did not give him an account by revelation, at what times and by what steps it should go away. The knowledge of the former was necessary to his preparing the ark; but the knowledge of the latter would serve only to gratify curiosity; and concealing it from him would exercise his faith and patience. Noah sent forth a raven from the ark, which went flying about, and feeding on the carcasses that floated. Noah then sent forth a dove, which returned the first time without good news; but the second time, she brought an olive leaf in her bill, plucked off, plainly showing that trees, fruit trees, began to appear above water. Noah sent forth the dove the second time, seven days after the first, and the third time was after seven days also; probably on the sabbath day. Having kept the sabbath with his little church, he expected especial blessings from Heaven, and inquired concerning them. The dove is an emblem of a gracious soul, that, finding no solid peace of satisfaction in this deluged, defiling world, returns to Christ as to its ark, as to its Noah, its rest. The defiling world, returns to Christ as to its ark, as to its Noah, its rest. The carnal heart, like the raven, takes up with the world, and feeds on the carrion it finds there; but return thou to my rest, O my soul; to thy Noah, so the word is, Ps 116:7. And as Noah put forth his hand, and took the dove, and pulled her to him, into the ark, so Christ will save, and help, and welcome those that flee to him for rest. (Ge 8:13-19)

God consults our benefit, rather than our desires; he knows what is good for us better than we do for ourselves, and how long it is fit our restraints should continue, and desired mercies should be delayed. We would go out of the ark before the ground is dried; and perhaps, if the door, is shut, are ready to thrust off the covering, and to climb up some other way; but God's time of showing mercy is the best time. As Noah had a command to go into the ark, so, how tedious soever his confinement there was, he would wait for a command to go out of it again. We must in all our ways acknowledge God, and set him before us in all our removals. Those only go under God's protection, who follow God's direction, and submit to him.

Noah was now gone out into a desolate world, where, one might have thought, his first care would have been to build a house for himself, but he begins with an alter for God. He begins well, that begins with God. Though Noah's stock of cattle was small, and that saved at great care and pains, yet he did not grudge to serve God out of it. Serving God with our little is the way to make it more; we must never think that is wasted with which God is honoured. The first thing done in the new world was an act of worship. We are now to express our thankfulness, not by burnt-offerings, but by praise, and pious devotions and conversation. God was well pleased with what was done. But the burning flesh could no more please God, than the blood of bulls and goats, except as typical of the sacrifice of Christ, and expressing Noah's humble faith and devotedness to God. The flood washed away the race of wicked men, but it did not remove sin from man's nature, who being conceived and born in sin, thinks, devises, and loves wickedness, even from his youth, and that as much since the flood as before. But God graciously declared he never would drown the world again. While the earth remains, and man upon it, there shall be summer and winter. It is plain that this earth is not to remain always. It, and all the works in it, must shortly be burned up; and we look for new heavens and a new earth, when all these things shall be dissolved. But as long as it does remain, God's providence will cause the course of times and seasons to go on, and makes each to know its place. And on this word we depend, that thus it shall be. We see God's promises to the creatures made good, and may infer that his promises to all believers shall be so.

The blessing of God is the cause of our doing well. On him we depend, to him we should be thankful. Let us not forget the advantage and pleasure we have from the labour of beasts, and which their flesh affords. Nor ought we to be less thankful for the security we enjoy from the savage and hurtful beasts, through the fear of man which God has fixed deep in them. We see the fulfilment of this promise every day, and on every side. This grant of the animals for food fully warrants the use of them, but not the abuse of them by gluttony, still less by cruelty. We ought not to pain them needlessly whilst they live, nor when we take away their lives.

The main reason of forbidding the eating of blood, doubtless was because the shedding of blood in sacrifices was to keep the worshippers in mind of the great atonement; yet it seems intended also to check cruelty, lest men, being used to shed and feed upon the blood of animals, should grow unfeeling to them, and be less shocked at the idea of shedding human blood. Man must not take away his own life. Our lives are God's, and we must only give them up when he pleases. If we in any way hasten our own death, we are accountable to God for it. When God requires the life of a man from him that took it away unjustly, the murderer cannot render that, and therefore must render his own instead. One time or other, in this world or in the next, God will discover murders, and punish those murders which are beyond man's power to punish. But there are those who are ministers of God to protect the innocent, by being a terror to evil-doers, and they must not bear the sword in vain, Ro 13:4. Wilful murder ought always to be punished with death. To this law there is a reason added. Such remains of God's image are still upon fallen man, that he who unjustly kills a man, defaces the image of God, and does dishonour to him.

As the old world was ruined, to be a monument of justice, so this world remains to this day a monument of mercy. But sin, that drowned the old world, will burn this. Articles of agreement among men are sealed, that what is promised may be the more solemn, and the doing of what is covenanted the more sure to mutual satisfaction. The seal of this covenant was the rainbow, which, it is likely, was seen in the clouds before, but was never a seal of the covenant till now it was made so. The rainbow appears when we have most reason to fear the rain prevailing; God then shows this seal of the promise, that it shall not prevail. The thicker the cloud, the brighter the bow in the cloud. Thus, as threatening afflictions abound, encouraging consolations much more abound. The rainbow is the reflection of the beams of the sun shining upon or through the drops of rain: all the glory of the seals of the covenant are derived from Christ, the Sun of righteousness. And he will shed a glory on the tears of his saints. A bow speaks terror, but this has neither string nor arrow; and a bow alone will do little hurt. It is a bow, but it is directed upward, not toward the earth; for the seals of the covenant were intended to comfort, not to terrify. As God looks upon the bow, that he may remember the covenant, so should we, that we may be mindful of the covenant with faith and thankfulness. Without revelation this gracious assurance could not be known; and without faith it can be of no use to us; and thus it is as to the still greater dangers to which all are exposed, and as to the new covenant with its blessings.

The drunkenness of Noah is recorded in the Bible, with that fairness which is found only in the Scripture, as a case and proof of human weakness and imperfection, even though he may have been surprised into the sin; and to show that the best of men cannot stand upright, unless they depend upon Divine grace, and are upheld thereby. Ham appears to have been a bad man, and probably rejoiced to find his father in an unbecoming situation. It was said of Noah, that he was perfect in his generations, ch. 6:9; but this is meant of sincerity, not of a sinless perfection. Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands, take heed lest he fall. We have need to be very careful when we use God's good creatures plentifully, lest we use them to excess, Lu 21:34. The consequence of Noah's sin was shame. Observe here the great evil of the sin of drunkenness. It discovers men; what infirmities they have, they betray when they are drunk; and secrets are then easily got out of them. Drunken porters keep open gates. It disgraces men, and exposes them to contempt. As it shows them, so it shames them. Men say and do that when drunken, which, when sober, they would blush to think of. Notice the care of Shem and Japheth to cover their father's shame. There is a mantle of love to be thrown over the faults of all, 1Pe 4:8. Beside that, there is a robe of reverence to be thrown over the faults of parents and other superiors. The blessing of God attends on those who honour their parents, and his curse lights especially on those who dishonour them.

Noah declares a curse on Canaan, the son of Ham; perhaps this grandson of his was more guilty than the rest. A servant of servants, that is, The meanest and most despicable servant, shall he be, even to his brethren. This certainly points at the victories in after-times obtained by Israel over the Canaanites, by which they were put to the sword, or brought to pay tribute. The whole continent of Africa was peopled mostly by the descendants of Ham; and for how many ages have the better parts of that country lain under the dominion of the Romans, then of the Saracens, and now of the Turks! In what wickedness, ignorance, barbarity, slavery, and misery most of the inhabitants live! And of the poor negroes, how many every year are sold and bought, like beasts in the market, and conveyed from one quarter of the world to do the work of beasts in another! But this in no way excuses the covetousness and barbarity of those who enrich themselves with the product of their sweat and blood. God has not commanded us to enslave negroes; and, without doubt, he will severely punish all such cruel wrongs. The fulfilment of this prophecy, which contains almost a history of the world, frees Noah from the suspicion of having uttered it from personal anger. It fully proves that the Holy Spirit took occasion from Ham's offence to reveal his secret purposes. "Blessed be the Lord God of Shem." The church should be built up and continued in the posterity of Shem; of him came the Jews, who were, for a great while, the only professing people God had in the world. Christ, who was the Lord God, in his human nature should descend from Shem; for of him, as concerning the flesh, Christ came. Noah also blesses Japheth, and, in him, the isles of the gentiles that were peopled by his seed. It speaks of the conversion of the gentiles, and the bringing of them into the church. We may read it, "God shall persuade Japheth, and being persuaded, he shall dwell in the tents of Shem." Jews and gentiles shall be united together in the gospel fold; both shall be one in Christ. Noah lived to see two worlds; but being an heir of the righteousness which is by faith, he now rests in hope, waiting to see a better than either.

This chapter shows concerning the three sons of Noah, that of them was the whole earth overspread. No nation but that of the Jews can be sure from which of these seventy it has come. The lists of names of fathers and sons were preserved of the Jews alone, for the sake of the Messiah. Many learned men, however, have, with some probability, shown which of the nations of the earth descended from each of the sons of Noah To the posterity of Japheth were allotted the isles of the gentiles; probably, the island of Britain among the rest. All places beyond the sea from Judea are called isles, Jer 25:22. That promise, Isa 42:4, The isles shall wait for his law, speaks of the conversion of the gentiles to the faith of Christ.

Nimrod was a great man in his day; he began to be mighty in the earth, Those before him were content to be upon the same level with their neighbours, and though every man bare rule in his own house, yet no man pretended any further. Nimrod was resolved to lord it over his neighbours. The spirit of the giants before the flood, who became mighty men, and men of renown, Ge 6:4, revived in him. Nimrod was a great hunter. Hunting then was the method of preventing the hurtful increase of wild beasts. This required great courage and address, and thus gave an opportunity for Nimrod to command others, and gradually attached a number of men to one leader. From such a beginning, it is likely, that Nimrod began to rule, and to force others to submit. He invaded his neighbours' rights and properties, and persecuted innocent men; endeavouring to make all his own by force and violence. He carried on his oppressions and violence in defiance of God himself. Nimrod was a great ruler. Some way or other, by arts or arms, he got into power, and so founded a monarchy, which was the terror of the mighty, and bid fair to rule all the world. Nimrod was a great builder. Observe in Nimrod the nature of ambition. It is boundless; much would have more, and still cries, Give, give. It is restless; Nimrod, when he had four cities under his command, could not be content till he had four more. It is expensive; Nimrod will rather be at the charge of rearing cities, than not have the honour of ruling them. It is daring, and will stick at nothing. Nimrod's name signifies rebellion; tyrants to men are rebels to God. The days are coming, when conquerors will no longer be spoken of with praise, as in man's partial histories, but be branded with infamy, as in the impartial records of the Bible.

The posterity of Canaan were numerous, rich, and pleasantly seated; yet Canaan was under a Divine curse, and not a curse causeless. Those that are under the curse of God, may, perhaps, thrive and prosper in this world; for we cannot know love or hatred, the blessing or the curse, by what is before us, but by what is within us. The curse of God always works really, and always terribly. Perhaps it is a secret curse, a curse to the soul, and does not work so that others can see it; or a slow curse, and does not work soon; but sinners are reserved by it for a day of wrath Canaan here has a better land than either Shem or Japheth, and yet they have a better lot, for they inherit the blessing. Abram and his seed, God's covenant people, descended from Eber, and from him were called Hebrews. How much better it is to be like Eber, the father of a family of saints and honest men, than the father of a family of hunters after power, worldly wealth, or vanities. Goodness is true greatness.

How soon men forget the most tremendous judgments, and go back to their former crimes! Though the desolations of the deluge were before their eyes, though they sprang from the stock of righteous Noah, yet even during his life-time, wickedness increases exceedingly. Nothing but the sanctifying grace of the Holy Spirit can remove the sinful lusts of the human will, and the depravity of the human heart. God's purpose was, that mankind should form many nations, and people all lands. In contempt of the Divine will, and against the counsel of Noah, the bulk of mankind united to build a city and a tower to prevent their separating. Idolatry was begun, and Babel became one of its chief seats. They made one another more daring and resolute. Let us learn to provoke one another to love and to good works, as sinners stir up and encourage one another to wicked works.

Here is an expression after the manner of men; The Lord came down to see the city. God is just and fair in all he does against sin and sinners, and condemns none unheard. Pious Eber is not found among this ungodly crew; for he and his are called the children of God; their souls joined not themselves to the assembly of these children of men. God suffered them to go on some way, that the works of their hands, from which they promised themselves lasting honour, might turn to their lasting reproach. God has wise and holy ends, in allowing the enemies of his glory to carry on their wicked projects a great way, and to prosper long. Observe the wisdom and mercy of God, in the methods taken for defeating this undertaking. And the mercy of God in not making the penalty equal to the offence; for he deals not with us according to our sins. The wisdom of God, in fixing upon a sure way to stop these proceedings. If they could not understand one another, they could not help one another; this would take them off from their building. God has various means, and effectual ones, to baffle and defeat the projects of proud men that set themselves against him, and particularly he divides them among themselves. Notwithstanding their union and obstinacy God was above them; for who ever hardened his heart against him, and prospered? Their language was confounded. We all suffer by it to this day: in all the pains and trouble used to learn the languages we have occasion for, we suffer for the rebellion of our ancestors at Babel. Nay, and those unhappy disputes, which are strifes of words, and arise from misunderstanding one another's words, for aught we know, are owing to this confusion of tongues. They left off to build the city. The confusion of their tongues not only unfitted them for helping one another, but they saw the hand of the Lord gone out against them. It is wisdom to leave off that which we see God fights against. God is able to blast and bring to nought all the devices and designs of Babel-builders: there is no wisdom nor counsel against the Lord. The builders departed according to their families, and the tongue they spake, to the countries and places allotted to them. The children of men never did, nor ever will, come all together again, till the great day, when the Son of man shall sit upon the throne of his glory, and all nations shall be gathered before him.

Here is a genealogy, or list of names, ending in Abram, the friend of God, and thus leading towards Christ, the promised Seed, who was the son of Abram. Nothing is left upon record but their names and ages; the Holy Ghost seeming to hasten through them to the history of Abram. How little do we know of those that are gone before us in this world, even of those that lived in the same places where we live, as we likewise know little of those who now live in distant places! We have enough to do to mind our own work. When the earth began to be peopled, men's lives began to shorten; this was the wise disposal of Providence.

Here begins the story of Abram, whose name is famous in both Testaments. Even the children of Eber had become worshippers of false gods. Those who are through grace, heirs of the land of promise, ought to remember what was the land of their birth; what was their corrupt and sinful state by nature. Abram's brethren were, Nahor, out of whose family both Isaac and Jacob had their wives; and Haran, the father of Lot, who died before his father. Children cannot be sure that they shall outlive their parents. Haran died in Ur, before the happy removal of the family out of that idolatrous country. It concerns us to hasten out of our natural state, lest death surprise us in it. We here read of Abram's departure out of Ur of the Chaldees, with his father Terah, his nephew Lot, and the rest of his family, in obedience to the call of God. This chapter leaves them about mid-way between Ur and Canaan, where they dwelt till Terah's death. Many reach to Charran, and yet fall short of Canaan; they are not far from the kingdom of God, and yet never come thither.