that tyrants to men are rebels to God, and their rebellion is as the sin of witchcraft.
15. And Canaan begat Sidon his firstborn, and Heth, 16. And the Jebusite, and the Amorite, and the Girgashite, 17. And the Hivite, and the Arkite, and the Sinite, 18. And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. 19 And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest unto Sodom and Gomorrah, and Admah, and Zeboim, and even unto Lasha. 20. These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.
Observe here, 1. That the account of the posterity of Canaan, of the families and nations that descended from him, and of the land they possessed, is more particular than of any other in this chapter; because these were the nations that were to be subdued before Israel, and their land was, in process of time, to become the holy land, Immanuel's land; and this God had an eye to, when, in the mean time he cast the lot of that accursed devoted race in that spot of ground which he had spied out for his own people; this Moses takes notice of, Deut. 32. 8, When the most high divided to the nations their inheritance, he set the bounds of the people according to the number of the children of Israel. 2. That by this account it appears that the posterity of Canaan were both numerous and rich, and very pleasantly seated; and yet Canaan was under a curse, a divine curse, and not a curse causeless. Note, Those that are under the curse of God, may yet perhaps thrive and prosper greatly 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, Eccl. 9. 1. The curse of God always works really, and always terribly: but perhaps it is a secret curse, a curse to the soul, and does not work visibly; or a slow curse, and does not work immediately; but sinners are by it reserved for, and bound over to, 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.
21. Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born. 22. The children of Shem; Elam and Asshur, and Arphaxad, and Lud, and Aram. 23. And the children of Aram; Uz, and Hul, and Gether, and Mash. 24. And Arphaxad begat Salah; and Salah begat Eber. 25. And unto Eber were born two sons: the name of one was Peleg ; for in his days was the earth divided; and his brother's name was Joktan. 26. And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, 27. And Hadoram, and Uzal, and Diklah, 28. And Obal, and Abimael, and Sheba, 29. And Ophir, and Havilah, and Jobab : all these were the sons of Joktan. 30. And their dwelling was from Mesha, as thou goest unto Sepher a mount of the east. 31. These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. 32. These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.
Two things especially are observable in this account of the posterity of Shem.
I. The description of Shem, v. 21. We have not only his name, Shem, which signifies a name, but two titles to distinguish him by.
1. He was the father of all the children of Eber: Eber was his great-grandson; but why should he be called the father of all his children, rather than of all Arphaxad's, or Salah's, &c? Probably, because Abraham and his seed, God's covenant-people, not only descended from Heber, but from him were called Hebrews, ch. 14. 13, Abram the Hebrew. St. Paul looked upon it as his privilege, that he was a Hebrew of the Hebrews, Phil. 3. 5. Eber himself, we may suppose, was a man eminent for religion in a time of general apostasy, and a great example of piety to his family; and the holy tongue being commonly called from him the Hebrew, it is probable that he retained it in his family, in the confusion of Babel, as a special token of God's favour to him; and from him the professors of religion were called the children of Eber; now, when the inspired penman would give them an honourable title, he calls him the father of the Hebrews; though, when Moses wrote this, they were a poor despised people, bond-slaves in Egypt, yet, being God's people, it was an honour to a man to be akin to them. As Ham, though he had many sons, is disowned by being called the father of Canaan, on whose seed the curse was entailed, ch. 9. 22, so Shem, though he had many sons, is dignified with the title of the father of Eber, on whose seed the blessing was entailed. Note, A family of saints is more truly honourable than a family of nobles; Shem's holy seed than Ham's royal seed, Jacob's twelve patriarchs than Ishmael's twelve princes, ch. 17. 20. Goodness is true greatness.
2. He was the brother of Japheth the elder, by which it appears that though Shem is commonly put first, yet he was not Noah's first-born, but Japheth was older. But why should this also be put as part of Shem's title and description, that he was the brother of Japheth, since that had been, in effect, said often before? And was he not as much brother to Ham? Probably, this was intended to signify the union of the Gentiles with the Jews in the church. He had mentioned it as Shem's honour, that he was the father of the Hebrews; but lest Japheth's seed should therefore be looked upon as for ever shut out from the church, he here reminds us that he was the brother of Japheth, not in birth only, but in blessing, for Japheth was to dwell in the tents of Shem. Note, (1.) Those are brethren in the best manner, that are so by grace, and that meet in the covenant of God, and in the communion of saints. (2.) God, in dispensing his grace, does not go by seniority, but the younger sometimes gets the start of the elder in coming into the church; so the last shall be first, and the first last.
II. The reason of the name of Peleg, v. 25, because in his days, (that is about the time of his birth, when his name was given him,) was the earth divided among the children of men that were to inhabit it; either, when Noah divided it by an orderly distribution of it, as Joshua divided the land of Canaan by lot, or when, upon their refusal to comply with that division, God, in justice, divided them by the confusion of tongues; whichsoever of these was the occasion, pious Heber saw cause to perpetuate
