Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

THe earth] that is, the inhabitants of the earth, all [unspec 1] nations: Such words, easy to be understood, are often wanting: the Scripture it self sometime maketh them plain; as, will God dwell on the earth? 1 King. 8. 27. that is, with men on the earth: 2 Chr. 6. 18. and, all lands and their land, Isaiah 37. 18. is expounded, nations and their land, 2 King. 19. 17. all the earth sought to see Solomon, 1 King. 10. 24. that is, all the Kings of the earth, as is expressed 2 Chron. 9. 23. See Gen. 6. 11. and 27. 46. of one lip,] that is, (as Targum Yerushalmi expoundeth it,) of one tongue, or language. The like is in verse. 6. and 7. So lips are languages, 1 Cor. 14. 21. one speech] or, the same words. This speech was Hebrew, (which after the confusion remained in Hebers family) as the names of men do plainly confirm. So the Yerushalmi Targum here saith, they spake in the holy tongue, wherewith the world was created at the beginning. And this Hebrew tongue Adam and all the Patriarchs spake, and Moses and the Prophets wrote the oracles of God in it: and it was used of all the world, the space of seventeen hundred, and fifty seven years, till Phaleg son of Heber was borne, and Babel tower in building; which was an hundred years after the flood, Gen. 10. 25. and 11. 9. After that, it was in use among the Hebrews, or Jews, (called therefore the Jews-language, Isaiah 36. 11.) until they were carried captive into Babylon: where the holy tongue ceased from common use among men, and mixed Hebrew came in place. So now of a long time, none in the world speaketh naturally the language of Adam, and of the old world; but it is gotten with study and learning. This great labor hath God laid on the sons of man.

Vers. 2. Shimar] or Senaar, which was also named [unspec 2] Chaldea, and (as the Chaldee paraphrast translateth it) Babylon; the land of Nimrod: see before, Gen. 10. 10. Targum Yerushalmi calleth it Pontus.

Vers. 3. Go too] or, Come on: Hebr. give: a word [unspec 3] of exhortation. So verse. 4. and 7. make] or, form as bricks. with a burning] or, to a burning: that is, thoroughly, or as the Greek saith, with fire. Thus wanting stones, they devised matter to make their cursed building. slime] a kind of natural lime, that was found there in pits and rivers, which served for building, as well or better then artificial mortar. In Hebrew, the words differ but little, they had chemer (natural lime) for chomer (artificial lime, or mortar.) So Gen. 14. 10. Compare herewith the heavenly Jerusalem, whose walls are garnished with all precious stones Rev. 21. 19. 1 Pet. 2. 5

Vers. 4. the top] Hebr. the head, and here the [unspec 4] word reach, or the like, is to be understood; for so the Scripture oft speaketh with brevity: as, the ark under curtains, 1 Chron. 17. 1. that is, remaining under curtains, 2 Sam. 7. 1. the men of war, by night, 2 King 25. 4. that is, fled by night, Ier. 52. 7. and many the like. See Gen. 13. 9. and 23. 13. And by the head reaching to heaven, is meant a very high tower; as Deut. 1. 28. Mat. 11. 23. and Babylon afterwards used like proud speeches, Isaiah 14. 13. 14. a name] meaning a great name, to be renowned and famous: as where one Prophet saith, I have made thee a name, 1 Chron. 17. 8. another explaineth it, a great name, 2 Sam. 7. 9. See also 2 Sam. 8. 13. This word name, is sometime put for God himself, Lev. 24. 11. 16. whose name is a strong tower, into which the righteous runneth, and is set aloft, Prov. 18. 10. and to walk in his name, is to keep his faith and true religion, Mich. 4. 5. contrary to which, some do think this tower of Babel was built; as R. Menachem on this place citeth some that said, Name here meaneth nothing but Idolatry. And Targum Yerushalmi expoundeth this building, to be partly for religion, partly for munition in time of war; saying, Let us build us a City and Tower, &c. and let us make for us within it, a house of worship, (or Temple.) lest we, &c.] a fear arising from their own guilty consciences, as is often in the wicked, Job 15. 20. 21. Lev. 26. 36. Prov. 28. 1.

Vers. 5. came down] that is, shown by his works, [unspec 5] that he took knowledge of this evil to punish it. This is spoken of God after the manner of men: so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus; And the Lord appeared to take vengeance upon the works of the City and Tower.

Vers. 6. there will not be cut off from them] that is, [unspec 6] they will not be restrained: so noting their willful persisting in the evil begun. Or question-wise thus, should they not be cut off? (or restrained?) meaning it was very meet they should.

Vers. 7. Let us go down] The holy Trinity here [unspec 7] determineth, (as when in Gen. 1. 26. he said, Let us make man:) against the former determination of vain men, verse. 4. So he dissipateth the counsel of the nations, Psal. 33. 10. not hear] that is, not understand: so in 1 Cor. 14. 2. he speaketh not unto men, for no man heareth: that is, understandoth: and in Isaiah 36. 11. Speak, Syriac, for we hear; that is, understand it: so a hearing heart, for an understanding, 1 King. 3. 9. Joseph heard, that is, understood, Gen. 42. 23. and sundry the like. Albeit, God might at first smite them all with deafness, that they could not at all hear; and then change their tongues. A like judgment David wisheth against his enemies, Psal. 51. 10.

Vers. 8. scattered] and so dissolved their communion, [unspec 8] and brought on them the evil which they sought to prevent, verse. 4. for, that which the wicked feareth, shall come upon him, Prov. 10. 24. The Hebrew Doctors from hence do conclude, The generation of the division (of tongues) have no part in the world to come, (that is, in the kingdom of heaven) as it is written: And the Lord scattered them from thence, &c. The Lord scattered them in this world; and from thence the Lord scattered them in the world to come. Talmud Bab. in Sanhedr. ch. 10. left off to build] the contrary miracle God wrought by the gift of tongues, to build up Jerusalem, Act. 2. 4. 6. 11. &c.

Vers. 9. Babel] or Babylon, in the Greek translated [unspec 9] Confusion: because there the Lord (Balal, that is,) Confounded their language: And Babel is the same that Balbel, but for ease of speech the first l is left out: and it accordeth with the Chaldee or Baby lonian tongue, which soundeth the Hebrew Balal, Balbel, as the Chaldee paraphrast here hath it. lip of all the earth] that is, language of all people on the earth: see verse 1. And here tongues first were for a sign to unbelievers, (as 1 Cor. 14. 22.) that by this judgment they might be converted unto the Lord; though they made no such use thereof, as neither did those that mocked at the gift of tongues whereby the heavenly City was built, Acts 2. 4.—13. The Hebrew Doctors say, that at this dispersion there were seventy nations, with seventy sundry languages, R. Menachem, on Gen. 11.

Vers. 10. old] Hebr. sox, and so in the rest that [unspec 10] follow. See the notes on Gen. 5. 32. and compare this genealogy with that there. Ten Patriarchs are there reckoned from Adam to Noah; and ten here, from Sem to Abraham: both of them proceeding with the linage of our Lord Christ, who came of all these fathers according to the flesh, Luke 3. There each fathers generation is set down in three verses, here but in two: and their death is not spoken of. Howbeit the lives of men, are now shortened to the half.

Vers. 11. 500 year] By this we may gather, that [unspec 11] Sem lived till Isaac son of Abram was fifty years old, and saw ten generations after him before he died. A singular blessing both to him and them.

Vers. 12. begat Salah] or, Shelach: and as the holy [unspec 12] Ghost counted the time of Arphaxads birth, two years after the flood; verse. 10. so may we gather it for all the rest: as Sala was borne 37 years after the flood, and after the creation of the world, 1693 The Greek translation inserteth here, a man which never was, by the Hebrew verity, saying that Arphaxad begat Kainan: and that Kainan lived 130 years, and begat Sala. Also the time of each fathers procreation, is for the most part changed in the Greek. This seemeth to be done purposely: that the true genealogy might not be known to the heathen, for whom the Greek Bible was first translated. And because in all Greek Bibles Kainan was set down: the Evangelist also, (to bear with the worlds weakness, or for other causes seeming good to the Spirit of God, reckoneth Kainan between Arphaxad and Sala, in Luke 3. 36. But neither here, nor in 1 Chron. 1. nor in any Hebrew text, in his name recorded. See a like thing in Gen. 46. 20.

Vers. 14. begat Heber] after the flood, 67 years, [unspec 14] in the year of the world 1723.

Vers. 16. begat Phaleg] or, Peleg: after the flood [unspec 16] 101 y. and of the world, 1757.

Vers. 17. 430 year] So Heber lived till Abraham [unspec 17] was dead, Gen. 25. 7. and was the longest liver of all that were borne after the flood; and they that came after him, lived not past half his days.

Vers. 18. begat Ragau] or Rehu: after the flood [unspec 18] 131 y. and of the world, 1787.

Vers. 20. begat Saruch] or Serug: after the flood [unspec 20] 163 y. and of the world, 1819.

Vers. 22. thirty year] at the same age, Phaleg and [unspec 22] Salah, are before noted to have begotten their sons. begat Nachor] after the flood 193. and of the world 1849.

Vers. 24. begat Tharah] or Terach: after the flood [unspec 24] 222 y. and of the world, 1878.

Vers. 26. begat Abram, Nachor, and Haran] that is, began to beget: and so begat one of these three (to [unspec 26] weet Haran) not all in the same year: The like was before in Noes begetting Sem, Cham, and Japheth, Gen. 5. 32. where Sem for dignity was named first, as Abram is here; and Japheth the eldest, last, as Haran is here. For Tharah the father, died 205 years old, verse. 32. then Abram departed from Charran, 75 year old, Gen. 12. 4. wherefor Abram was borne, not when Tharah was 70 but when he was 130 year old, which was after the flood. 352 year, and of the world 2008.

Vers. 28. land of his nativity] that is, his native [unspec 28] country: or, as the Greek saith, wherein he was borne. Vr of the Chaldees] that is, Vr in the land of the Chaldeans; which land Stephen calleth also Mesopotamia, Act. 7. 2. 4. for it lay between two rivers. And Chaldea is by human writers also called Mesopotamia, Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire: here the Chaldee paraphrast taketh it to be the name of a City, but the Greek translateth it a Country: and Stephen in Act. 7. 4. saith, the land of the Chaldeans. And the Chaldees being idolaters, in likelihood consecrated and named this place unto and of the Fire, which they had seen to come down from heaven upon the Fathers sacrifices, (as is noted on Gen. 4. 4.) and whereof they were wont to light lamps for to keep the fire, which thereupon they called Orimasda, lights of grace. So other heathens after used to honor fire, as Qu. Curtius, b. 4. saith of Darius, that he called upon the sacred and eternal Fire. Or it might be a place of sacrificing in Chaldea, as God had his Vr (that is, Fire) in Zion, and Fornace in Jerusalem, Isaiah 31. 9 So the Yerushalmi paraphrast calleth it here, the fiery furnace of the Chaldees. Chaldees] or Chaldeans: called in Hebrew Chasdim, and s tunred into l, maketh Chaldim: the holy Ghost in Greek (whom we follow) calleth it so, Chaldees, Act. 7. 4. And because they much used Astrology, therefore in time it was common for Astrologers to be called Chaldeans, as in Dan. 2. 2. 4. 5.

Vers. 29. Sarai] she was daughter of Abram's father, [unspec 29] though not of his mother, Gen. 20. 12. her name was changed to Sarah, as Abram also was named Abraham: see Gen. 17. 15. 5. daughter of Haran] by this also it appeareth, that Haran was eldest of the three brethren. And this Milcah (or Melcha, as the Greek writeth her) was grandmother to Rebecca, Isaac's wife, Gen. 22. 20. 23. Ischa,] in Greek Iescha; the Jews think this was Sarai, and that she had two names: and was said to be daughter of Tharah, Gen. 20. 12. as being his grandchild.

Vers. 31. Tharah took Abraham,] It appeareth [unspec 31] by Ios. 24. 2. that these fathers were fallen to idolatry, and served other gods in Chaldea or Mesopotamia: and there the God of glory appeared to Abram, and said, Come thou forth from thy land, and from thy kindred: and come into the land which I will show thee, Act. 7. 2. 3. whereas therefore Tharah here took Abram, &c. it seemeth Abram acquainted his father with this oracle of God, and that Tharah repenting, consented also to go out; and is for it made as principal in the journey. with them] that is, with Tharah and Abram, whom Moses by this word them, implieth to be author under God of this removal towards Canaan, agreeable to Stephens narration, Act. 7. as is before noted. Wherefore also in Gen. 15. 7. and Neh. 9. 7. it is manifested that the calling was specially of Abram. And his faith is particularly commended, Heb. 11. 8 dwelt] or, seated there: that is, dwelt in Charran: as Act. 7. 2. where Abram got substance, and made souls, Gen. 12. 5. and tarried there till his father Thara died, Act. 7 4. whose old age seemeth to be the cause of their staying in that place. And this Charran was in the land of Chaldea also, and not far from Vr: wherefore God again called Abram thence, Gen. 12. 1. And although there was a nearer way from Vr to Canaan, then to go by Charran, (as in the maps of those countries may be seen:) yet because the nearest way was most dangerous and troublesome, God led them about by an inhabited and safe way, providing so for their infirmities, as he did the like after, for Abram's children, in Exod. 13. 17. 18.

Annotations.

〈 in non-Latin alphabet 〉 These three letters signify, that here begins the third Parashah or Section of the Law; which upon God's first words to Abram, is called Lec leca, that is, Go thou. See before in chap. 6. 9.

Vers. 1. said] to weet, after that Abram's father [unspec 1] was dead, Acts 7. 4. Thus God was he that redeemed Abram, Isaiah 29. 22. Go thou] or, Go for thy self: signify in that though no other would, yet he should for his own good, get him out from that idolatrous place. So God calleth all from such estate. Rev. 18. 4. from thy land] or, out of thy country; that wherein he now dwelt in Charran, which was in the same land of Mesopotamia that Vr stood in, Gen. 24. 10. and 28. 2. 7. 10. compared with Act. 7. 2. Gen. 11. 28. The Hebrew Doctors expound the name Charan, by Charonaph, that is, wrathful anger, (R. Menachem on Gen. 12.) as if he were now to depart from the place of wrath. So we which by nature were children of wrath, (Eph. 2. 3.) are called and chosen of Christ out of this world, and from worldly corruption, John 15. 19. 2 Pet. 1. 4. and are by him delivered from the wrath to come: 1 Thes. 1. 10. thy kindred] to weet, Nachor and the rest, excepting Lot. For although there is no express mention of Nachor, among others that went with Thara from Vr, in Gen. 11. 31. yet it appeareth by the history following, that Nachor went so far as Padan Aram, in Mesopotamia, and there settled: so that it was after called, Nachors City, Gen. 25. 20. and 24. 10. 15. and the same was Charran, Gen. 28. 2. 10. and there was Abram's kindred, and country here spoken of, Gen. 24. 4. fathers house] for the father Thararah being dead, his household (as it seemeth) would go no further, but stayed there with Nachor: and only Lot and his house went with Abram, as the fourth verse, and history following doth confirm. So Tharahs house and Nachor, left following of God, and turned again to idolatry; as appeareth by Gen. 31. 30. 53. Ios. 24. 2. From such Christ also calleth all, to follow him, Luke 14. 26. 27. and so the Spirit saith to the Church, forget thy people and thy fathers house, Psal. 45. 11. will show thee] that is, the land of Canaan, verse 5. but God here nameth it not, for more proof of Abram's faith and obedience. For as he raised up this man of justice from the east; so called he him to his foot, that is, to follow him and his direction, Isaiah 41. 2. Exod. 11. 8. But under this earthly inheritance, was typed an heavenly, which Abram looked for, Heb. 11. 9. 10. And in Salem a city of Canaan, Melchizedek reigned, and was Priest of the most high God, and blessed Abram, Gen. 14. 18. 19.

Vers. 2. a great] or, to a great nation, that is, to become the father of a great nation: see Gen. 2. 7. and [unspec 2] 17. 4. Of this promise, there was no visible hope, because Sarai his wife (being 65 year old) was barren, Gen. 11. 30. for which Abram complained, Gen. 15. 2. 3. But under this promised Nation, was implied also a spiritual seed, of faithful people, Rom. 4. 11. 12. Gal. 3. 7. bless thee] in all things: both earthly, Gen. 24. 1. 35. and heavenly, Gal. 3. 14. Ephes. 1. 3. God's blessing is his favor, and thereupon an abundant multiplication of all good things: on the contrary, his curse, is both the depriving of good, and heaping of evil things upon them whom he hateth and punisheth, Lament. 3. 65. 66. thy name] which is better then a good ointment, then great riches, Eccl. 7. 3. Prov. 22. 1. So God made David a great name, 2 Sam. 7. 9. be thou] that is, thou shalt be, (as the Greek translateth it:) but this mannner of speech is more vehement, as whereby God commandeth the blessing, Psal. 13. 33. So Psal. 128. 5. 6. See thou.

Vers. 3. that speaketh thee-evil] or curseth thee: but here are two words used, and this first, signifieth [unspec 3] evil speaking with light esteem, or vile contempt, and dishonor. Cursing also signifieth evilspeaking by men, as Paul showeth, Act. 23. 5. from Exod. 22. 28. The like blessing, Isaac pronounced unto Jacob, Gen. 27. 29. and Balaam to Israel, Num. 24. 9. in thee] that is, in thy seed (Christ, who shall come of thee according to the flesh,) Gen. 22. 18. For Christ was sent of God to bless us, in turning everyone of us from our iniquities, Act. 3. 25. 26. and that we may receive the promise of the Spirit through faith, Gal. 3. 14. Wherefore this was a preaching of the gospel to Abram, Gal. 3. 8. And this covenant confirmed before of God in Christ, is observed to be four hundred thirty years before the Law, and could not by the Law be disanulled, because God gave it him by promise, Gal. 3. 17. 18.

Vers. 4. went] By faith, Abraham being called did [unspec 4] obey, to go out unto a place which he should after receive for an inheritance: and he went-out, not knowing whither he should come, Heb. 11. 8. old] Hebr. son of five years, and seventy years, that is, going in his 75 year: See Gen. 5. 32. And his father Tharah being two hundred and five years old when he died, it appeareth that he begat Abram at 130 years, and so not he but Haran was begotten at Tharahs 70 year, Gen. 11. 26. Abram after an 100 years pilgrimage more, died, Gen. 25. 7. and Isaac his son, then 75 y. old, is left heir of Canaan.

Vers. 5. substance] or, gathered-goods: for of getting [unspec 5] and gathering it hath the name: and is a general word for cattle, money, or other like goods. the souls] Hebr. the soul: put for souls, that is, persons of men and women, as Gen. 14. 21. and 46. 26. Rom. 13. 1. and often in the Scripture. So in the Hebrew text, man, 1 Chron. 10. 1. is put for men, 1 Sam. 31. 1. wizard, 2 Chron. 33. 6. for wizards, 2 King 21. 6. See before, Gen. 3. 4. and 4. 20. and 10. 16. The Greek translateth, every soul, As here souls, so elsewhere flesh and spirit, (Act. 2. 17. 1. John 4. 1.) are put for the whole persons. had made] that is, had gotten, to weet, into their possession, as the Greek manifesteth. But this may be meant, not only of getting them to their service, (as 1 Sam. 8. 16) but also of winning them to the faith of God; as the Chaldee paraphrast saith, had subdued unto the law: which is very probable by that example of his household soldiers, Gen. 14. 14. and his commendation for teaching his house, Gen. 18. 19. and their receiving the wound of circumcision, Gen. 17. 23. So Targum Yerushalmi also calleth these, souls of proselytes, (or converts) land of Canaan] a country in Asia the less; possessed by Canaan (the son of Cham, the son of Noah) and his sons; but for their wickedness the land was to spew them out, Levite. 18. 25 and it is now promised to be given to Abram's seed, verse. 7. and was thereupon called the land of promise, Heb. 11. 9. a goodly country it was, having water-brooks, fountains, and springing depths, mountains and valleys, and mines; corn, and wine, and oil, & honey, & other fruits; it lacked not anything; it was watered with the rain of heavē, cared for of God, whose eyes were always on it, Deut. 8. 7. 8. 9. & 11. 11. 12. so that it was the pleasantest of all lands, & flowed 〈◊〉 milk and honey, Ezek. 20. 6. In it God had prepared a place where he would dwell among his people the sons of Abram, the land being his, and they strangers and sojourners in it with him, Exod. 15. 17. Leviticus 25. 23. called therefore Jehovah's land, Hos. 9. 3. and the holy land, Zach. 2. 12. the land of Immanuel, that is, of Christ, Isaiah 8. 8. a figure of an heavenly country, Heb. 11. 9. 10. the borders of it reached to the great River Euphrates, Gen. 15. 18. And Abram who dwelt beyond the river, (without God's territories) Ios. 24. 2. is now brought of the Lord, into this good land. And the Hebrew Doctors have acknowledged the land to be a figure of heaven, saying, it is written, And thy people shall be all just, they shall inherit the land forever, (Isaiah 60. 21.) this land is a parable, as if he should say, the land of the living, and that is the world to come. Maimonides in treat. of repentance, chap. 3. S. 5. So R. Menachem on Gen. 12. referreth it to the land which is above, watered with waters that are above, &c. And in Talmud Bab. in Sanhedrin. chapt. Chelek, it is written, All Israelites have their portion in the world to come; as it is said, And thy people shall be all just, they shall inherit the land forever.

Vers. 6 passed through,] to survey his land wherein [unspec 6] he was but a pilgrim, Heb. 11. 9. Shechem] or Sychem; that is, the place where Sychem after was: of which see Gen. 33. 18. This was about the midst of the country. the oke] that is, the okes, (as it is written in Deut. 11. 30.) meaning a grove or plain set with okes: the Chaldee therefore calleth it a plain: but the Greek, an oke; and it is named in Hebrew, Aelon, of strength. Moreh] this seemeth to be the name of some man, (as after is mentioned the okes of Mamre, Gen. 13. 18.) or of some hill, as in Judge. 7. 1. The Greek translateth it, an high oke. Moreh signifieth also a Doctor, Job 36. 22. the Canaanite] that is, Canaanites, as Gen. 10. 16. 18. So the Greek saith, the Chanaanites dwelt in the land. An idolatrous and wicked people, as the Chaldeans from whom Abram came, Deut. 12. 30. 31. So Gen. 13. 7. But when God promiseth the cleansing of his Church, he saith, the Canaanite shall be there no more, Zach. 14. 21.

Vers. 7. thy seed] that is, to all the children of promise [unspec 7] (the elect) who only are counted Abraham's seed, Rom. 9. 7. 8. and in Christ are heirs by promise, as well the Gentiles as the Jews, Gal. 3. 26. 28. 29. Therefore the strangers are appointed their lot of inheritance among the Israelites, Ezekiel 47. 22. not in the earthly land, but the heavenly, which Canaany represented, Heb. 11. 9. 10. 14. 16. See Gen. 13. 15. an altar] for sacrifice and thanks to God, (as Gen. 8. 20) who, after his weary travel, had appeared, and comforted him with gracious promises of heirs, and an inheritance: neither of which he had as yet, but only by faith. Thus he believed, and received the promises thankfully: as Heb. 11. 13. and was the son of God, and a light in the mids of a crooked and perverse generation, Phil. 2. 15. Abram is the first man in the world unto whom God is said to appear or be seen: first in Vr of the Chaldees, Acts 7. 2. next here in Canaan.

Vers. 8. eastward,] or on the east of Bethel: a City [unspec 8] after called by Jacob Beth-el, that is, God's house: at this time it was named Luz: Gen. 28. 19. his tent] showing by this, that he abode there as in a strange country, Heb. 11. 9. Psal. 105. 12. for a tent is opposed to an house, or settled dwelling, 1 Chron. 17. 1. 5. seaward,] that is, on the West: for because the main sea was the western border of the land of Canaan, Num. 34. 6. Ios. 23. 4. therefore the sea is often put for the West: so Gen. 28. 14. Ex. 10. 19. and 26. 22. Ezek. 48. 1. 2. &c. For like reason, the desert is used for the south, in Psal. 75. 7. A • ] a city, whereof see Ios. 8. called on] which the Chaldee translateth, prayed in the name: it may also signify, preaching in the name of the Lord: for, calling or crying unto God, meaneth prayer, Joel 2. 32. unto men, it is preaching, Isaiah 40. 3. 6. The calling on the name of the Lord, is a sign of true faith and godliness, Rom. 10. 13. 14. 1 Cor. 1. 2.

Vers. 9. going and journeying] that is, continually [unspec 9] journeying: see Gen. 8. 3. the south] as towards the Sun: whereby may be figured his progress in faith and grace, as Prov. 4. 18. 2 Cor. 3. 18. So the building of the City which Ezekiel saw in vision, was toward the south: Ezek. 40. 2. The Hebrew Doctors say, that Abraham cleaved unto the condion of mercy, for that is the south of the world; and therefore all Abraham's journeys were towards the south: R. Menachem on Gen. 12. The North on the contrary, figured the place whence evil proceeded, Ier. 1. 13. 14. And thus Abram passed from place to place, till God had brought him through all the land of Canaan, Ios. 24. 3. The Greek translateth, camped in the desert. The South (Negeh) is named of Drynesse, for that part of Canaan wanted waters, Judge. 1. 15. Psal. 126. 4. For this, it may be, they translated it desert: so in Gen. 13. 1. 3.

Vers. 10. a famine] a new affliction for Abram also, [unspec 10] who was hereby caused to leave his land, and go as a pilgrim to another barbarous country: so walking from nation to nation, from one kingdom to another people, Psal. 105. 13. Although Canaan was a most fruitful land, Deut. 8. 7. 8. 9. yet God now made it barren, for the wickedness of them that dwelt therein, Psal. 107. 34. Egypt] called in Hebrew Mizraim, here and always in the Scripture: but in the Greek, the New Testament always hath Egypt. See Gen. 10. 6. And Mizraim is put for the land of Mizraim, by an usual figure of speech; which the holy text sometime manifesteth, as 2 Chron. 5. 10. when they came from Egypt (or Mizraim) for which in 1 King. 8. 9. is written, the land of Egypt: again there in v. 16. from Egypt: and in 2 Chr. 6. 5. from the land of Egypt.

Vers. 11. now] or, I pray thee: a word not of time, [unspec 11] but of request: so ver. 13. and often in the Scripture. of fair countenance] or fair of look, or visage: Sarai was a figure of the new Testament, and of Jerusalem the mother of us all, Galat. 4. 24. 26. That Spouse of Christ is fair, Song 1. 14. and 4. 1.

Ver. 12. that they] Hebr. and they: so after v. 14. but [unspec 12] and is often put for that: as the Hebrew text showeth, 1 Chr. 17. 10. and the Lord will build: for which in 2 Sam. 7. 11. is written, that he will. See Gen. 27. 4.

Vers. 13. my soul shall live] that is, I, or myself [unspec 13] shall live. The word soul is used for any person. That Sarai was indeed Abram's sister, is after manifested, Gen. 20. 12. yet this fact of his, seemeth to be not without human infirmities.

Vers. 16. Pharaoh] a common name for all the [unspec 16] kings of Egypt, from these days of Abram, til after the return out of Babylon, when in the beginning of the Grecian Monarchy, they were called P • olomees. And Pharaoh was an Egyptian title of Sovereignty, Gen. 41. 10. 44. and the Pharaohs had other proper names, as Pharaoh Necoh, 2 King. 23. 29. Pharaoh Hophra, Ier. 44. 30. and the like. By interpretation, Pharaoh signifieth free, and an Avenger; the first in respect of himself; the other of his subjects, whom Kings ought to judge, and take vengeance of evil doers, Rom. 13. 4.

Vers. 16. he did good] or, dealt well with: as the [unspec 16] Greek translateth, he used well. he had] or, there was to him: such is the Hebrew phrase usually. But the Hebraisine is opened by the holy Ghost: as, There is not to us, Luke 9. 13. that is, we have not, Mat. 14. 17.

Vers. 17. plagued] or touched, stroke Pharaoh with [unspec 17] great strokes. This great deliverance David celebrateth, in Psal. 105. 14. He suffered no man to do them wrong, but reproved Kings for them.

Vers. 19. and I] or, for I. And, is often instead [unspec 19] of For: as, and he heard, Isaiah 39. 1. that is, for he heard, 2 King 20. 12.

Vers. 20. sent away] This word is often used for [unspec 20] sending, or conveying away with honor, as Exod. 28. 27. and so with accompanying and bringing them on their way, as the Greek and Chaldee translate it here.

Annotations.

THe south] in Greek, the desert: meaning the [unspec 1] southern part of Canaan. (see Gen. 12. 9.) for otherwise Canaan was Northward from Egypt.

Vers. 2. very rich] Hebrew, vehemently weighty [unspec 2] (or heavy▪) Which word is applied to weight of burden, as in 1 King. 12. 4. to weight of glory, as in Gen. 31. 1. to weight of multitude of people, as in 2 King. 6. 14. or of cattle, as Exod. 12. 38. and so to all manner of • iches; as the Greek here translateth it rich. Thus God's blessing promised in Gen. 12. 2. was in part performed, for his blessing maketh rich, Prov. 10. 22. Gen. 24. 35. And as Abram now, so his children afterward, returned out of Egypt, with great riches, Exod. 12. 32. 35. 36. 38. These figured the graces of God, as faith, knowledge, and the like, I am. 2. 5. 1 Cor. 1. 5. Colos. 2. 2.

Vers. 4. called there] the Chaldee saith, prayed [unspec 4] there. See the notes on Gen. 12. 8. As Abram returned to his first altar, and there served God: so his children after him, were to return to Abram's first faith and service, from the idols of Egypt, wherewith they had been defiled, Exod. 4. 22. 23. Ezek. 20. 7. 8.

Vers. 5. tents] that is, servants dwelling in tents. So Ier. 49. 29. 1 Chron. 4. 41. [unspec 5]

Vers. 6. did not bear] the Greek translateth, received (or contained) them not; that is, could not contain [unspec 6] them, as the words following do explain it. And so the Scripture sometime resolveth this phrase; as, who shall judge? 2 Chron. 1. 10. that is, who can judge? 1 King. 3. 9. It shall not stand, Mat. 12. 25. that is, It cannot stand, Mark 3. 24. This kind goeth not out, Mat. 17. 21. that is, cannot go out, Mar. 9. 29. and sundry the like.

Vers. 7. the Pherezite] that is, Pherezites; as [unspec 7] Gen. 12. 6. But of these we heard no mention before: it seemeth they were some family of the Canaanites, Gen. 10. 18. for they dwelt with the Canaanites in that part of the country which after fell to the tribe of Judah, Judge. 1. 3. 4. 5.

Vers. 8. and between my heardraen] that is, or between [unspec 8] my heardmen: as he that curseth his father and his mother, Exod. 21. 17. that is, his father or his mother, Mat. 15. 4. So, and the son of man, Psalm. 8. 5. that is, or the son of man, as it is alleged in Heb. 2. 6. men brethren] that is, brethren in faith, as Mat. 23. 8. and natural kinsmen: for Abram was Lots uncle, Gen. 12. 5. So Christ's kinsmen, were called his brethren, 1 Cor. 9. 5. The word men, may be omitted, as sometime the text it self doth: shooters men with bow, 1 Sam. 31. 3. that is, shooters with bow, 1 Chron. 10. 3. So, a man a Prince, Exod. 2. 14. is in Greek but a Prince, Act. 7. 27. man of his counsel, Isaiah 40. 13. that is, his counselor, 1 Cor. 2. 16. Although the Greek often keepeth this Hebraism, as an enemy man, Mat. 13. 28. men sinners, Luke 24. 7. Men brethren, Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1.

Vers. 9. Is not all?] that is, Loe surely it is. A question earnestly affirrueth: as, is it not written? Mar. [unspec 9] 11. 17. for, it is written, Mat. 21. 13. do ye not err? Mark. 12. 24. for, ye do err, Mat. 22. 29. and sundry the like. See Gen. 4. 7. before thee] at thy pleasure, to choose, by my permission. So the Lord set the land before the Israelites, Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take] or wilt choose. These words are to be understood from the next speech, or from the 11. verse. And Lot chose, &c. Oftentimes words wanting are to be supplied: as, I with Scorpions, 2 Chron. 10. 11. for, I will chastise you with Scorpions, 1 King. 12. 11. Against three hundred, 2 Sam. 23. 8. for, he lift up his spear against three hundred, 1 Chron. 11. 11. and many such like. See Gen. 11. 4. Thus Abram for peace, parted with his right: choosing rather to take wrong, then to contend, as 1 Cor. 6. 7.

Vers. 10. lifted up his eyes] that is, looked round about▪ [unspec 10] to view the land, as is after manifest by the like speech to Abram, verse. 14. and where one Evangelist saith, lifting up their eyes, Mar. 17. 8. another writing of the same, saith, looking round about, Mar. 9. 8. Jordan] Hebr. Iarden, the name of a goodly river: see Ios. 3. 11. &c. well watered] Heb. •• tering; that is, as the Chaldee saith, a place of water, or of moisture: thereby signifying a fruitful land; as Psal 66. 12. and 107. 33. 35. destroyed] or corrupted; as Gen. 6. 13. and 19. 24. Sodom is in Hebrew Sedom; and Gomorrhah, Ghnamorah: but we follow the plain writing in the New Testament, 2 Pet. 2. 6. garden] that is, as the Greek saith, Paradise: see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitful, as Eden and Egypt. comest] Hebr. thou coming to Zoar, or to Zogar: that is, all the plain of Jordan, even to Zoar, the little City called before Bela: see Gen. 19. 20. 21. 22. and 14. 2.

Vers. 11. the plain] or, the country about Jordan, [unspec 11] as the Greek translateth, which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plain: and it is opposed to the mountain, Gen. 19. 17. each man, &c.] that is, one from another.

Vers. 12. pitched tent] that is, removed his tents [unspec 12] from place to place, till he came even to Sodom: and as the Greek saith, dwelt in tents in Sodom.

Vers. 13. sinners to Jehovah] that is, before the [unspec 13] Lord, (as the Greek translateth) and against him, as 1 Sam. 2. 25. meaning, very grievous and open sinners. And here the Sodomites are the first in the world openly called sinners: and although by Adams disobedience we all are made sinners, Rom. 5. 19. yet usually such as are notorious wicked ones, have this title given them; as in 1 Sam. 15. 18. Psal. 104. 36. Mark 14. 41. 1 Tim. 1. 9. The Chaldee paraphrast translateth, they were unrighteous with their riches, and sinners with their bodies before the Lord: agreeable to other Scriptures, which testify how they defiled their bodies, Gen. 19. 5. and that, pride, fullness of bread, and abundance of idleness, was in Sodom, they strengthened not the hand of the poor, but were haughty, and committed abomination before the Lord, Ezek. 16. 49. 50. The Hebrew Doctors, from the two words here used, of Sodom's sinful state, do gather their condemnation both in this world, and in the world to come, Talmud in Sanhedr. chap. Chelek See the notes on Gen. 19. 24

Vers. 14. to the sea] that is, the west: see Gen. 12. 8. [unspec 14] Abram vieweth the land, but possesseth it not: so did Moses, Deut. 34. 1. 4.

Vers. 15. to thee] God gave Abram no inheritance [unspec 15] in the land, no not the breadth of a foot: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child, Acts 7. 5. By faith he sojourned in the land of promise, as in a strange country; for he looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 9. 10. and to thy seed] this may be an interpretation of the former, to thee, that is to thy seed: for the word and, sometime meaneth, that is, or even: as 1 Chron 21. 12. three days the Lord's sword, and the pestilence, for, that is to say the pestilence: it expoundeth the former; therefore in 2 Sam. 24. 13. is written only, three days pestilence. So in 2 Sam. 17. 12. of him and of all (for that is of all) the men that are with him: thy seed] thy posterity. But as the earthly country figured an heavenly, Heb. 11. 16. so Abram's seed were some after the flesh; and some by promise, Galat. 4. 22. 23. neither because they are the seed of Abram, are they all children, Rom. 9. 7. The chiefest intended in this promise, is Christ, then with him, all Christians, Jews, and Gentiles, Gal. 3. 16. 26. 28. 29. See before, Gen. 12. 7. forever] or, unto eternity. Yet they possessed it but a little while, Isaiah 63. 18. For upon transgression they were threatened to be scattered among the heathens, their land to be wast, and their Cities desolate, Lev. 26. 33. and that the land should spew them out, if they defiled it, Lev. 18. 28. as came to pass, 2 King. 17. but the true seed, which are God's elect, do inherit it, and his servants dwell there, Isaiah 65. 9. Psal. 69. 36. 37. and 102. 29. These promises are spiritual, and to be referred unto the just and meek, put in possession by Christ, Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God, ye lift up your eyes to your idols, and shed blood, and shall ye possess the land? ye work abomination, and ye defile everyone his neighbors wife: and shall ye possess the land? Ezek. 33. 24. 25. 26.

Vers. 16. will put] that is, will make: as the Greek [unspec 16] translateth it. if a man] This showeth the comparison not to be absolute for equality of number, but in respect of men, to whom Abram's children are infinite, as the dust. See after in Gen. 15. 5.

Vers. 17. in the length] This survey was to strengthen [unspec 17] Abram's faith; who under this earthly land, did view an heavenly, Heb. 11. 10. 16. that he might be able to comprehend the length and breadth, and depth and height, and know the love of Christ, which passeth knowledge; Ephes. 3. 18. 19.

Vers. 18. in the okes] that is, the oke grove, or plain: [unspec 18] see Gen. 12. 6. Mamree] in Greek Mambree: a man of the Amorites then living, with whom Abram made league, Gen. 14. 13. One of the chief Sorcerers of Egypt, was called by the like name. See the notes on Exod. 7. 11. Chebron] or Hebron, (the Greek writeth it Chebrom, as Esron, Gen. 46. 12. is written Esrom, Mat. 1. 3.) It had this name afterward: for before it was called the City of Arba, Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims, and a father of them, Ios. 14. 15. and 15. 13. It became a place of burial for many worthy persons, Gen. 23. 2. 19. and 49. 3 1 it was sometime possessed by Giants, whom Caleb drove out, Num. 13. 23. Ios. 15. 14. It was given to Caleb for an inheritance, Ios. 14. 14. was made a City of refuge, and given for the Levites to dwell in, Ios. 20. 7. and 21. 11. 12. In it David first reigned over God's people, a Sam. 2. 1. 11. and to it came Ma • y to visit Elisabeth, Luke 1. 39. an Altar] to sacrifice thankfully unto God, and to sanctify his viewed heritage▪ See Gen. 12. 7.

Annotations.

IN the days] the Greek saith, in the reign. of Shinar] that is, Chaldea: or (as the Chaldee turneth [unspec 1] it) Babylon: see Gen. 10. 10. Targum Yerushalmi interpreteth it, Pontus. Ellasar] this is thought to be Syria. Chedor-laomer] written in Greek, Chodollogomor. Elam] that is, the Elamites or Persians, named of Elam son of Sem: Gen. 10. 22. Thidal] or Thidgnal; which the Greek writeth Thargal, d changed into r: see Gen. 10. 3. of nations] Hebr. Gojim, which may be kept unchanged: but the Greek and Chaldee translate it nations, or people's. It seemeth they were of sundry families, or populous: as Galilee of the nations, Es. 9. 1. Their country is thought to be after named Pamphilia.

Vers. 2. Zebojim] in Greek Seboeim: it is written [unspec 2] by the letters in the line Zebiim, of Zebi, which signifieth glory, pleasantness, and a Roe; by which name the pleasant and glorious land of Israel is called, in Ezek. 20. 6. but by the vowels, and in the margin noted to be read Zebojim, as being unworthy the pleasant name. So in verse. 8. that is Zoar] or Zogar, so called after, upon Lots request, Gen. 19. 20. 22. These five Cities stood near together in the land of Canaan, in the plain of Jordan, and were all (except Zoar) butned with fire and brimstone from heaven, Gen. 19. Deut. 29. 23. Here they are fore-chastened of God by wars. sea of salt] or salt sea: so Ios. 3. 16. meaning, that this goodly valley, after it was burnt from heaven, became a salt sea; and so barren and fruitless, [unspec 2] that no living thing, fish or other, was found therein. For so all histories testify of that salt and dead sea, as it was also called. And the holy Scripture useth saltness for barrenness, Deut. 29. 23. Psal. 107. 34. This judgment of God brought upon one of the goodliest places in all Canaany; signifying, how that land and inhabitants should for their sins be deprived and made barren of all spiritual graces. But by the Gospel and spirit of Christ, graces are restored: as was figured in a vision of waters issuing out of God's house, running into this sea, healing the waters of it, storing it with live fishes, &c. Ezek. 47. 1.—8. 9. 11.

Vers. 4. served Chedor. laomer] herein God shown [unspec 4] the truth of Noes prophesy, that Canaan should be Shem servant, Gen. 9. 26. Chedorlaomer of Shem progeny, was chief of all these Kings, and Lord of the Canaanites.

Vers. 5. smote] that is, killed: see verse. 17. [unspec 5] Rephaims] or Raphaeans, called of the Greek and Chaldee paraphrast, Giants: and the Hebrew word is after used for such, Deut. 2. 11. and Rapha was the name of a Giant that had four sons Giants, in David's days, 2 Sam. 21. 16. 22. But these Rephaims were now a people in Canaan, Gen. 15. 20. Ashteroth] a City in Basan, where Og after reigned, Ios. 13. 31. Zuzims] these the Greeks call, strong nations; and the Chaldee, Mighties. Of them we read not else-where: unless their name was after changed by the Ammonites into Zamzummims. Deut. 2. 20. Emims▪] or according to the Greek Ommeans, these the Chaldee calleth Terrible ones: and so the Hebrew name signifieth. They were a people great and many, and tall as the Anakims, accounted Giants; and by the Moabites were called (Terrible) Emims, Deut. 2. 10. 11. Shaveh] or, the plain (as the word signifieth) of Kirjathaim, which was a city in the Land of Sihon, afterwards King of Hesbon; see Ios. 13. 19.

Vers. 6. Chorites] or Chorreans, or Chorims, a people [unspec 6] that dwelt in Seir, till Esau and his sons drove them thence, Deut. 2. 22. Gen. 36. 20. &c. El-pharan] by interpretation, the Oke (or plain) of Pharan, (or Paran;) which was a City by the wilderness of that name; see Gen. 21. 21.

Vers. 7. En-mishpat] that is by interpretation the [unspec 7] Well of judgment; and so the Greek here calleth it: the Chaldee nameth it, the plain of the division of judgment. So called, as it seemeth, of God's judgment or sentence given against Moses and Aaron, for sinning at that place; see Num. 20. 1. 10. 12. 13. the field] that is, the country or region: so the field of Edom, Gen. 32. 3. the field of Moab, Gen. 36. 35. the field of Soan, Psal. 78. 12. the field of Syria, Hos. 12. 12. whereby those countries are meant. the Amalekite] so called afterward, of Amalek son of Esau, Gen. 36. 12. Hazezon▪thamar] which the Chaldee calleth Engedi, as it is also named in 2 Chron. 20. 2. a City in the Land of Canaan, which fell to the tribe of Judah, Ios. 15. 62. a fruitful place of vines: Song 1. 13.

Vers. 10. had many pits] Hebr. pits pits, which [unspec 10] meaneth many, or diverse pits: so heapet heaps, is many heaps, Exod. 8. 14. ranks ranks, Mar. 5. 40. for, by many ranks. fell] that is, were slain there; as the word also signifieth in Ios. 8. 24. 25. Judge. 8. 10. and 12. 6. and many other places: So, there fell of Israel, 1 Chron. 21. 14. for which in 2 Sam. 24. 15. is written, there died. See after, Gen. 25. 18.

Vers. 11. the substance] or the goods, cattle, money, [unspec 11] &c. see Gen. 12. 5. their victuals] or, their meat; the fruits of the land; which were both sweet and plentiful, made now a prey to the hungry soldiers. The like judgments God threatened to the Israelites, when they entered this land to possess it, if they brake his covenant, Deuteron. 28. 30. 31. 33. 51.

Vers. 12. dwelt] or, was dwelling: and so became [unspec 12] partaker of their calamity: God thus chastening Lots former affectation of this pleasant country, Gen. 13. 10. 11.

Vers. 13. the Hebrew] so named of his father Heber, [unspec 13] Gen. 11. 16. and he and his children were commonly known by this title, as in Gen. 39. 14. Numb. 24. 24. Ier. 34. 9. Some think he was so called of passing over the River, when God called him from Chaldea, Ios. 24. 2. but by Gen. 10. 21. it appeareth rather to be of Heber the Patriarch: and as this name of Hebrews was the first title given to Abram and his seed: so it endureth one of the last, 2 Cor. 11. 22. Phil. 3. 5. the Okes] or plains: see Gen. 13. 18. confederates] Hebr. men (or masters) of league, or covenant: sworn-friends, as the Greek importeth.

Vers. 14. brother] that is, his kinsman: see Gen. [unspec 14] 13. 8. armed] or drew out, that is, ledforth of his house. Greek, numbered, mustered. trained] or instructed: we may understand it both of civil affairs, and religion, wherein he had trained them: the Chaldee calleth them young men: and so doth Moses, in verse. 24. children] that is, servants borne in his house, and to it belonging. See after in Gen. 15. 3. pursued] to weet, after them, as the Greek saith: meaning those kings fore-mentioned. Dan] a place in the north parts of Canaan, called of old Leshem, and being won by the Danites, it was named Dan, Ios. 19. 47. After, it was called Cesarea: so the Yerushalmi paraphrase calleth it, Dan de Kasarjon.

Vers. 15. the left hand of Damascus] called in Hebrew [unspec 15] Dammesek. (and sometime Darmesek, as 1 Chron. 18. 5.) which was the head of Aram, (or Syria) Es. 7. 8. and for the left hand, both the Chaldee paraphrasts say, north of Damascus; and that rightly: for the east is counted the foremost part of the world, and the west the hindmost; Isaiah 9. 12. and the South is called the rightside, opposed to the North, Psal. 89. 13. Thus Abram pursued them, passed in peace, by a way that he had not gone with his feet, Isaiah 41. 3.

Vers. 16. the substance] or, goods, to weet, of the [unspec 16] S • do • ites, as the Greek version addeth. Thus God gave the nations before Abram, and made him rule ever Kings: gave them as dust to his sword, as driven stubble to his bow, Isaiah 41. 2. A like victory God gave to David over the Amalekites, 1 Sam. 30. 18. 19. &c. And as the Hebrew have a saying, that whatsoever befell unto the fathers, is asigne unto the children; so of this victory they write, that it befell unto Abraham, to teach, that four kingdoms should stand up to rule over the world, and that in the end, his children should rule over them, and they should all fall by their hand, and they should bring again all their captives, and all their substance. Which are the four kingdoms spoken of in Daniel. R. Menachem, on Gen. 14.

Vers. 17. from smiting] or from the slaughter, as [unspec 17] the Greek turneth it, and the Apostle hath the same word in Hebr. 7. 1. So in the Hebrew where one Prophet saith, he smote, 2 King. 14. 5. another saith, he killed, 2 Chron. 25. 3. of the King] a valley not far from Jerusalem, there Absalom set up his pillar, 2 Sam. 18. 18.

Vers. 18. Melchizedek] the Yerushalmi Targum [unspec 18] saith, hu Shem rabba, this was Sem the great: and in Breshith rabba upon this place, it is said, this Melchizedek was Sem the son of Noah. He was called Melchizedek, that is by interpretation, King of justice, Heb. 7. 2. and therein, was a figure of Christ, the King that reigneth in justice, Isaiah 32. 1. (as all Kings should be, 2 Sam. 23. 3. Psalm. 72. 1. 2. &c.) Other the best and most ancient Hebrew Doctors, do also hold Melchizedek to be Sem: so Pirke R. Eliezer, chapt. 8. and Talmud Babyl. in Treatise of vows, at the end of Chap. 3. and Ben Syraoh saith, Sem and Seth were glorious among men, Ecclus. 49. 16. of Salem] both the Chaldee paraphrasts say, of Jerusalem: which is also called Salem, in Psalm. 76. 3. and it signifieth Peace, Heb. 7. 2 which was the sum and end of Christ's administration; (whom Melchizedek figured) Ephes. 2. 14 15. 17. So in him, justice and peace have kissed, Psal. 85. 11. for the work of justice is peace, Isaiah 32. 17. and he is called the Prince of Peace, Isaiah 9. 6. And the Hebrew Doctors in Echah rabbethi (or Comment on the Lamentations) say from Isaiah 9. 6 the name of the Messias is called Salom, (Peace.) And Melchizedek his figure, here hath nothing to do with the wars of the nine Kings, but governed his realm in peace. brought forth bread, &c.] coming to meet Abram that returned from the slaughter of the Kings, Heb. 7. 1. so that the bread and wine, was to refresh Abram and his men after their travel; as David and his people were refreshed in the wilderness, by good men that brought them victuals: 2 Sam. 17. 27. 28. 29. and as on the contrary, the Ammonites and Moabites might not enter into the congregation of the Lord forever, because they met not Israel with bread and water in the way, when they came out of Egypt, Deut. 23. 3. 4. that is, because they refreshed them not when they were faint and weary, Deut. 25. 18. Melchizedek doing this as he was King, the Apostle being to treat of Christ's Priesthood in special, therefore passeth it over, Heb. 7. 1. Albeit even in this action, Melchizedek may be minded as a figure of Christ, who taketh away the hunger and thirst of all that believe in him, John: 6. 35. 〈◊〉 he a Priest] or as the Greek addeth, he was a Priest: but the word he, sometime signifieth a continuance in the same estate, as in Psal. 102. 2 • . thou he, that is, thou art the same, Heb. 1. 12. and of Melchizedek it is said; that being made like to the Son of God, he abideth a Priest continually, Heb. 7. 3. And the Jew Doctors (in Talmud. treat. of vows, chap. 3.) scan the text thus, He a Priest, and not his seed. A Priest or Sacrificer, in Hebrew, Cohen, hath the name of Ministration; Isaiah 61. 6. 10. and so the Chaldee paraphrast calleth him here (Meshamesh, that is) a Minister before God most-hye) but a principal minister or officer next under God: as in 2 Sam. 8. 18. David's sons are called Cohens, for which is written in 1. Chron. 18. 17. that they were the first at the Kings hand, that is, the chief about the King. The Greek word Hiercus (which the Apostle useth in Heb. 7.) hath the name of sacrificing, or doing sacred (that is, holy) works. This Priesthood of Melchizedek, was a figure of Christ's, as David saith, Psal. 110. 4. Jehovah sware, and will not repent; thou art a Priest forever, according to the order of Melchizedek. Which words of David, are applied unto Christ, both by our Apostle, in Heb. 7. and by the Hebrew Doctors; as in Breshith rabba, upon Gen. 14. alleging that in Psal. 110. 4. it is said, Who is he? He is the King Christ, of whom it is written, (Zach. 9. 9.) behold thy King cometh unto thee, he is just, and having salvation. It was also the ancient manner in other nations, for Kings to be sacrificers, as Aristotle showeth, in Polit. b. 3. c. 10. & b. 7. c. 9. and Plutarch in Quest. Rom. of God] le Ael eljon, to the Mighty the High: which the Apostle (following the Greek version) translateth, of God most high, Heb. 7. 1. And here the name Ael, the mighty God, is first used in the history of Abram's victory: see Gen. 1. 1. By this title the true God is distinguished from the false gods of the nations, who then were worshipped, Isaiah 41. 5. 7. 29. The Hebrews observe, that this word Ael, in many places signifieth the property of mercy, as Eli, Eli, &c. (Psal. 22. 2.) The Lord is Ael (God) and hath given light unto us, (Psal. 118. 27.) and the like: R. Menachem on Gen. 14.

Vers. 19. he blessed] this was a work of the Priests office, to bless in the name of God forever: [unspec 19] 1 Chron. 23. 13. Num. 6. 23. 27. and being done with authority in that name, without all contradiction, the less is blessed of the better, though Abram had the promises, Heb. 7. 6. 7. and herein he figured Christ, sent of God to bless us, in turning everyone of us from our iniquities, Act. 3. 26. Luke 24. 50. Blessed be, &c.] This manner of blessing, though uttered prayer wise, implieth an assured promise, as being done by an holy person in the name of God. To teach this, where one Prophet expresseth David's words thus, be thou pleased and bless; and, let the house of thy servant be blessed, 2 Sam. 7. 29. another recordeth them thus, it hath pleased thee to bless, &c. 1 Chron. 17. 2. of God] or, to God, as also the Greek saith: but the Chaldee translateth it, before God: it meaneth, great, spiritual and heavenly blessings, from God, and making us acceptable to God in Christ, Ephes. 1. 3. 6. Alike blessing is on all God's people, Psal. 115. 15. See also Gen. 1. 22. and 2. 3. and 12. 2.

Vers. 20. blessed be God] that is, thanked, or praised: [unspec 20] for blessing upon men from God, signifieth good things powerfully bestowed on them, Deut. 28. 2. 3. 4. but blessing of God from men is reverend thanksgiving: so where one Evangelist saith, that Jesus blessed, Mat. 26. 26. another saith, he gave thanks, Luke 22. 19. enemies] or, distressers. Melchizedek (or Sem) respected the injury done to Abram the blessed of the Lord, and was not offended at the slaughter of his own children the Elamites, that had captived Lot; verse. 1. 14. 17. he gave] that is, Abram gave: whereupon the Apostle biddeth us consider how great [Melchizedek] was, to whom even the Patriarch Abram gave the tenth, Heb. 7. 4. He being partaker of Melchisedeks spiritual things, his duty was also to minister unto him in carnal things, Rom. 15. 27. tenth] or tithe, one of ten, saith the Chaldee paraphrast. This was a sign of homage and thankfulness to God: for as tribute is paid to Kings for their attendance to the affairs of the commonwealth, Rom. 13. 6. 7. so tithes in the law are called body, and an heave-offering to the Lord, Levite. 27. 30. Numb 18. 24. and before the law, Jacob paid them to the Lord, Gen. 28. 22. and he appointed his tithes to the Priests, Num. 28. 8. 21. And Abram the tenth generation from Sem, here payeth to the Priest Melchizedek, (who is generally thought to be Sem) the tenth of all. The Priests also and Levites of the Law, who now were in Abram's Ioines, did in him pay tithes to Melchizedek: wherefore his Priesthood was greater then theirs, Heb. 7. 9. 10. 11. This service was also kept among the heathens: Pisistratus tyrant of Athens, writeth to Solon thus; All the Athenians do separate the tithe of their fruits, not to be spent unto our use, but for public sacrifices, and common profits, &c. D. Laert. in vita Solonis. So among the Latins, they were wont to pay tithes to their god Hercules, Pomp. L • tus de Sacerdot. Macrob. Saturn. l. 3. c. 12. of all] the Apostle saith, the tithe of the spoils: and so it was a special thankfulness for the victory God had given him. So of the spoils which Israel got from Madian, a tribute was levied unto the Lord, and given to the Priest, Num. 31. 28. 29. 41. A like custom continued among the Gentiles, for King Cyrus his soldiers, (by the advice of Crasas) were stayed from spoiling the Lydians City, that the tithes might first be paid to Jupiter, Herodot. inClio. And here endeth the History of Melchizedek, who is spoken of, and left, (as the Apostle observeth) without father, without mother, without rehearsal of genealogy, having neither beginning of days, nor end of life; but made like unto the son of God, abideth a Priest perpetually, Heb 7. 3.

Vers. 21. the souls] Hebr. soul: one put for many; [unspec 21] and souls, for persons, the men and women of Sodom, whom Abram had brought back from the enemy. See Gen. 12. 5. and 3. 2. So the Greek translateth, the men.

Vers. 22. lift up my hand] So they were wont, [unspec 22] when they did swear, Dan. 12. 7. Rev. 10. 5. 6. The Chaldee expoundeth it of lifting up in prayer: it seemeth to be a vow that Abram made when he went to the war, wherein he both prayed for victory, and sware this oath: for these are joined together, Psal. 132. 2. Judge. 11. 30. &c.

Vers. 23. If from a thread] An imperfect speech, [unspec 23] used in oaths: for, If I take from a thread, that is, I will not take so much as a thread, or a shoe-latchet. So God sware, if they shall enter into my rest, Psal. 95. 11. which is expounded by the Apostle, that they should not enter, Heb. 3 11. 18. and Christ saith, if a sign be given to this generation, Mark 8. 12. which another Evangelist explaineth thus, a sign shall not be given, Mat. 16. 4. See after in Gen. 21. 23. and thou shalt not] or, as the Greek translateth, that thou mayest not say.

Vers. 24. Save,] or, Except; So the Greek and [unspec 24] Chaldee also translateth. Some expound it: It shall not be with me; or, Far be it from me. young men] those trained soldiers, verse. 14. This word is not always meant of age, but often of service and ministry, though they be men of ripe years: as Est. 2. 2. Exod. 24. 5. and 33. 11. So such as one Evangelist calleth young men and young maids, Luke 12. 45. another calleth fellow-servants, Mat. 24. 49.

Annotations.

THese things] Hebr. these words: that is, these [unspec 1] things spoken of: for a word, is generally used for any thing mentioned in speech or writing, or whereof speech may be: the like is in Gen. 19. 22. and 24. 40. So an unclean word, that is, thing: Levite. 5. 2. an evil word, for, an evil thing: Deut. 17. 5. and many the like. in a vision] or a sight: the Chaldee saith, in prophesy: the Greek, in a vision of the night: which the 5. verse confirmeth. Prophets of old, were called Seers, 2 Sam. 24. 11. 1 Sam. 9. 9. and a prophesy is named a vision, Isaiah 1. 1. for to his Prophets God spake by visions, Num. 12. 6. and Abram is of God himself named a Prophet, Gen. 20. 7. fear not] that is, be not dismayed, or overcome with fear: so fear not, Mat. 28. 5. is, be not astonished, Mark. 16. 6. The Prophets were sometime terrified with visions, as Dan. 10. 7. 8. 11. 12. though this may also imply other discomforts, which Abram had, as his answer showeth. a shield] that is, a protection, as the name of a shield in the Hebrew signifieth: so the Greek saith, I will protect thee: the Chaldee paraphraseth, my word shall be thy strength. A like promise is to all God's people, in Psal. 115. 9. 10. 11. great] or, as the Greek translateth, shall be very much. Abram had sown righteousness, and therefore should reap a faithful reward, Prov. 11. 18. though he were not enriched by the King of Sodom, Gen. 14. 22. 23.

Vers. 2. Lord] in Hebr. Adonai, which signifieth my stays, or pillars: implying in it a mystery of [unspec 2] the holy Trinity; and fitly spoken here to God (the Lord of heaven and earth, Mat. 11. 25.) who as a base, sustained Abram in all infirmities. It is written here with long A in the end, and so is proper to God, having the vowels of Jehovah: when it is written with a short a, it is applied to creatures. In in the form singular Adón, Lord, or susteyner, it is also ascribed unto God, the Lord of all the earth, Psal. 97. 5. and in the form plural Adonim, as Mal. 1. 6. If I be (Adonim) a Lord, where is my fear?

Jehovah] or God, in Greek Lord: this name is usually thus written, when it is joined with the former Adonai: and it hath the consonant letters of Jehovah, and the vowels of Elohim, God: and where one Prophet writeth Adonai Jehovah, (as here) 2 Sam. 7. 18. a •• there writing the same, saith Jehovah Elohim, 1 Chron. 17. 16. It is of the same signification that Jehovah: whereof see Gen. 2. 4. go childless] by going, the Yerushalmi paraphrast understandeth, going out of the world, as fearing he should die childless, and so the promise before given, should be frustrate, Gen. 12. 3. and 13. 15. 16. So also the Greek translateth, I am let depart (as Simeon speaketh in Luke 2. 29.) childless. The Hebrew well beareth this sense; for, thou shalt go with thy fathers, 1 Chron. 17. 11. is expounded, thou shalt sleep (or lie down) with thy fathers, 2 Sam. 7. 12. the steward] or administrator, dispenser; Hebr. ben meshek, the son of administration, or of running about; or son of leaving: that is, the man that runs about, and administereth, or to whom I leave the affairs of mine house: such we call a Steward. So the Chaldee saith, bar parnesaah, that is, son of feeding, governing, or procuration, meaning the Steward, whose duty is to give the family their portion of meat in due season, Luke 12. 42. Under this name he may also intend one to whom he should leave his house after his decease. But Abram had one principal old servant, ruler of all that he had, Gen. 24. 2. of whom this seemeth to be meant. Eliezer of Damaskus] or, the Damaskean Eliezer, (as the Chaldee hath it:) Damaskus being put for a man of Damaskus; (as Israel, 1 King. 12. 18. is put for the sons of Israel, 2 Chron. 10. 18.) though some take Damaskus (in Hebr. Dammesek) to be the name of a man here. Of Eliezer, (or Eliazar, as the name is written in Exod. 6. 25.) is formed Lazer, (by leaving out the first letter, as in other countries they used:) & in Greek Lazaros; whom Christ in the Parable maketh to sit in heaven in Abraham's bosom, Luke 16. 23. that is, to banquet with him, & next unto him, as Mat. 8. 11. John. 13. 23

Vers. 3. seed] that is, a child, as the Chaldee expoundeth it. son of my house] that is, my household [unspec 3] servant, or bondman borne: so in Eccl. 2. 7. I got men-servants and women-servants, and I had sons of the house: that is, home-borne-slaves: so called, to distinguish them from sons of the womb, Prov. 31. 2. Job 19. 17. See before, Gen. 14. 14. also Gen. 17. 12. Ier. 2. 14. is mine heir] or inheriteth, that is, (as the Greek translateth) shall inherit me: shall possess and enjoy all that I have. So to inherit Gad, Ier. 49. 1. which is there explained, to dwell in his cities.

Vers. 4. And behold] the Greek turneth it, And [unspec 4] straight way: it noteth God's speedy help of Abram's infirmity. shall come out] that is, the son of thine own body: opposed to the son of the house, or servant aforesaid. So the Chaldee translateth, a son whom thou shalt beget. A like promise was to David, 2 Sam 7. 12. thy seed after thee, which shall come out of thy bowels: for which in 1 Chron. 17. 11 is written, which shall be of thy sons.

Vers. 5. the stars] which cannot by man be [unspec 5] numbered, Ierem. 33. 22. only God counteth their number, and calleth them all by names, Psal. 147. 4. Before in Gen. 13. 16. God promised him seed like the dust of the earth: here, like the stars of heaven: that, might signify his natural seed; this, his spiritual and heavenly; as the Apostle teacheth us two sorts of Abram's children, Rom. 9. 7. 8. Gal. 4. 22. 24 &c. Hereupon the Israelites are in Joseph's dream, and in Daniel's vision, called stars, and the host of heaven, Gen. 37. 9. 10. Dan. 8. 10. In Gen. 22. 17. Abram's seed are compared with the stars of heaven, and sand of the sea. so shall thy seed be] and so it was fulfilled in Moses time, Deut. 1. 10. and 10. 22. and this promise was after renewed to Abram, Gen. 22. 17. and to Isaac, Gen. 26. 4. and in them to Israel, Exod. 32. 13.

Vers. 6. he believed] or, had faith. This is the first [unspec 6] place where faith, or belief is expressly spoken of in Scripture; and is found in Abram, called the father of all believers, Rom. 4. 11. 12. 16. and hath imputation of justice added to it; because under this promise Abram saw and believed in Christ, and it was before either the law was given, or circumcision ordained, Gal. 3. 16. 17. Rom. 4. 10. Wherefore Abram's faith is highly commended; in that against hope he believed in hope, that he should become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, being about an hundred years old; or the deadness of Saraes womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God, and being fully persuaded, that what he had promised, he was able also to perform; and therefore it was imputed unto him for justice, Rom. 4. 18.—22. The Hebrew word for believed, meaneth that he thought and trusted the words of God, as sure, certain, stable and constant: so where one Prophet relateth David's words, be it faithful forever, 1 Chron. 17. 23. another writeth, stablish thou forever, 2 Sam. 7. 25. and again, faithful shall thy house be, 2 Sam. 7. 16. for which, in 1 Chron. 17. 14. is written, I will stablish him in my house. And as belief is with the heart, Rom. 10. 10. so it is said, Iaakobs heart fainted, for he believed them not, Gen. 45. 26. whereby it appeareth that belief is a lively motion of the heart and spirit, firmly resting in the things spoken. When Jacob saw the Waggons which Joseph had sent, whereby he was moved to believe, it is said that his spirit revived, Gen. 45. 27. And Paul saith, that faith is the ground (or confidence of things hoped for, the evidence of things not seen▪ Heb. 11. 1. in Jehovah] the Greek translateth, he believed God, and so the Apostles cite the words, Rom. 4. 3. Gal. 3. 6. I am. 2. 23. be imputed it] that is, God imputed that belief. The Greek, (which also the Apostle followeth) saith, it was imputed (or thought, counted, esteemed.) for justice] or, righteousness; the word for, is added in Greek, and by the Apostle in Rom. 4. 3. and elsewhere in the Hebrew, Psal. 106. 31. which also in repeating things, expresseth such words wanting, as lebeith, in the house, Ier. 52. 17. which in 2 King. 25. 13. was written only, beith, the house. Now of this the Apostle inferreth, To him that worketh, the reward is not imputed (or reckoned) of grace, but of debt: but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is imputed for justice, Roman. 4. 4. 5. where he maketh Abram to be in himself ungodly, (or impious) as having been an idolater, Ios. 24. 2. and still without glory of works before God, Rom 4. 2. but counted just for his faith in the promises of God, (verse. 21. 22.) adding, that it is not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on him, that raised up Jesus our Lord from the dead: Rom. 4. 23. 24.

Vers. 7. from Vr] This showeth that Abram was [unspec 7] particularly called at the first, though Moses expressed it nor, Gen. 11. 31. and Stephen rightly gathered it from this place, and from Ios. 24. 3. as from the words of Abram's second calling, Gen. 12. 1. he gathereth what were the words of his first calling, Act. 7. 2. 3. 4. Of this Vr, see Gen. 11. 28.

Vers. 9. Take unto me] that is, Take and offer unto [unspec 9] me: so the Chaldee translateth, Offer before me: & Gen. 48. 9. take them to me, is bring them: so in Exod. 25. 2. and often: and, thou hast taken gifts, Psal. 68. 19. is expounded by the Apostle, thou hast given gifts, Eph. 48. a three-yeerling] or, a trebled heifer: but the Greek translateth, a three yeerling heifer. Howbeit the Chaldee paraphrast saith, three heiffers, &c. the Hebrew signifying trebled, or thirded, is indifferent to either; but the first seemeth fittest here. Some take it for dividing into 3 parts: but they were parted in the mids, verse. 10. a young pigeon] the Hebrew word is used in Deut. 32. 11. for young eagles: but the Chaldee here hath barjonah, a young dove; and the Greek hath a dove: and thus also it accordeth with the law in Lev. 1. 14 where young doves are expressly mentioned. And as there, all offerings were either of beeves, or sheep, or of goats, of turtles, or young doves, Lev. 1. 2. 10. 14. so here they all are commanded to Abram. And figured out his children that should be slain as sacrifices, and mortified by afflictions four hundred years, as God after expoundeth it, in verse. 13. for the sacrifices of beasts, signified our more reasonable service of God, Rom. 12. 1. Isaiah 66. 20. Roman. 15. 16.

Vers. 10. and gave] that is, laid, or put. [unspec 10] everyone • part] or, half: Hebr. man his part: but Ish, man, is everyone, and is so expounded by Paul, in Heb. 8. 11. from Ier. 31. 34. and is applied to all other things as well as to men: here to beasts and birds: and in Isaiah 36. 18. to the God's of the Heathens. The parts were laid asunder one against another, as shoulder against shoulder, leg against leg; with a space to go between, Vers. 17. God hereby signifying, that the affliction of Abram's seed should be ordered so by his providence, that after the time limited, they should be restored one part to another; as the bones of that people scattered in Babylon, came again together, bone to his bone, Ezek. 37. 7. 11. 14. parted not] according to the law after given, which bade it should be cleaved with the wings thereof, but not divided asunder, Lev. 1. 17.

Vers. 11. the fowls] ravenous birds, as Eagles, [unspec 11] Kites, &c. which prey upon dead bodies. Figuring the Egyptians and enemies of Abram seed, which should seek to devour them. So the Kings of Babel and Egypt, are likened to Eagles, Ezek. 17. 3. 7. 12. and the fowls are called to eat of sacrifices, Ezek. 39. 10. Rev. 19. 17. 18. And the Yerushalmi paraphrast expoundeth the fowls to be the monarchies that afflicted Israel. buffed them] drove them away with a wind or blowing, as the Hebrew importeth. So Moses and Aaron saved Israel, from being devoured by the Egyptians, Exod. 7. &c.

Vers. 12. going] or, to go down: that is, about or [unspec 12] ready to set: Hebr. to go in. a deep-sleep] The Greek calleth it an ecstacy, (or trance,) so Gen. 2. 21. The Hebrew Doctors observe, concerning visions shown to the Prophets, that they saw no prophetical vision, but by dream, or by night vision; (Num. 12. 6. and 22. 19. 20.) or by day, after that a deep-sleep was fallen upon them: (Dan. 10. 9.) And all that prophesied, their joints trembled, there remained no strength in them; and their thoughts were troubled, and the mind was left changed, to understand that which was seen: as is said of Abram, and loe a terror, a great darkness fell upon him: and of Daniel, my vigor was turned in me into corruption, and I retained no strength, Dan. 10. 8. Maimonides in Iesudei hatorah, chap. 7. S. 2. But they except Moses, as the Scripture also doth, Num. 12. 7. 8. a terror] this and the darkness following, shadowed out also the great discomforts that Abram's children should have, by the vexation of their enemies: as David and others, complain of the like in their afflictions, Psal. 55. 4. 5. 6. and 88. 7. 17. So the Yerushalmi paraphrast applieth this vision to the Kingdoms of Babel, Madai, Javan, and Edom (that is Rome) which should bring Abram's children into bondage.

Vers. 13. knowing know] that is, know assuredly: [unspec 13] see Gen. 2. 17. not theirs] meaning Egypt, Mesopotamia, and Canaan it self; wherein they were but strangers, Gen. 17. 8. Psal. 105. 11. 12. and therein afflicted: Gen. 21. 9. and 26. 7. 14. 15. &c. but chiefly in Egypt. 400 year] which began when Ishmael son of Agar the Egyptian mocked and persecuted Isaac, Gen. 21. 9. Gal. 4. 29. which fell out thirty years after the promise, Gen. 12. 3. which promise was 430 years before the Law, Gal. 3. 17. and 430 years after that promise, came Israel out of bondage, Exod. 12. 41.

Vers. 14. will judge,] that is, punish as their sins deserve: the judgments that God brought on the [unspec 14] Egyptians, are summed up in Psal. 105. 27.—36. and 78. 43.—51. handled at large in Exodus. great substance] or riches, both of their own and of the Egyptians, whose jewels of silver & gold, and garments they carried away, Exod. 12. 35, 36.

Vers. 15. unto thy fathers] that is, shalt die: the body returning to the earth, the spirit to God that [unspec 15] gave it, Eccles. 12. 7. with whom are the spirits of just and perfect men: Heb. 12. 23. See this promise fulfilled in Gen. 25. 8.

Vers. 16. the fourth generation] This promise was verified, when Eleazar the son of Aaron, the son [unspec 16] of Amran, the son of Kohath, came out of Egypt and parted the land of Canaan to Israel, Ios. 14. 1. Kohath being one that went into Egypt with Jacob, Gen 46. 11, 26. 1 Chron. 6. 2, 3. of the Amorite] that is, the Amorites, and other sinful nations, mentioned after, verse 19, 29, 21. towards whom God's patience should be shown till the measure of their sins were filled up. A like phrase is used, Mat. 23. 32.

Vers. 17. going down] the going down of the sun, and darkness, usually noteth calamities coming [unspec 17] upon people: Amos 8. 9, 10. Esa. 5. 30. and 8. 22. and 9. 1, 2. a smoking oven] Heb. an oven of smoke, but as a crown of thorns, Mat. 27. 29. is resolved, a thorny crown, Mar. 15. 17. so this here as the Greek translateth it a smoking oven, or furnace. And this word oven, is used to note our great afflictions, Mal. 4. 1. Psal. 21. 10. Lam. 5. 10. Luke 12. 28. So this smoking oven, may represent Egypt, the place of Israel's affliction, called by another like name, an • ron furnace, Deut. 4. 20. Ier. 11. 4. The Yerushalmi Targum applieth this vision to Gehenna (or hell) Fire, prepared for the wicked. a lamp:] or torch of fire, that is, a burning lamp: the Greek turneth it, lamps of fire: and the Hebrew often useth one for many; see Gen. 3. 2. and 4. 20. This representeth the covenant between God and Abram's seed, for deliverance out of that smoking oven of Egypt. For at the Law-giving, lightnings called lamps, appeared on mount Sinai, Exod. 20. 18. and Christ was seen of Daniel and John, with his eyes like lamps, and flames of fire, Dan. 10. 6. Rev. 1. 14. and the salvation of God's people is likened to a burning lamp, Isaiah 52. 1. Also the livingcreatures, appeared to Ezekiel like lamps, Ezek. 1. 13. and God's people are compared to virgins with lamps, Mat. 25. 1. which passed:] by this passage of the lamp, or lamps to which only the Greek referreth it, the Lord would signify the making of the covenant between him and his people, as the next verse showeth; So, from a like action, in Ierm. 34. 18, 19, 20. the Lord blameth them that performed not the covenant which they made before him, when they cut the bullock in twain, & passed between the parts thereof, threatening for it, that their carcasses should be for meat to the foul of the heavens: though here, Abram drove the fowls away. p •••• s,] the Greek calleth them dichotomies, that is, divisions into two parts.

Vers. 18. stroke] Hebrew, cut a covenant, that is, [unspec 18] made or stroke, and (as the Greek translateth it) disposed a covenant, or Testament: called usually cutting, because of the slaying and cutting of beasts at the making of it, as this place and Ier. 34. 18. do show. The holy Ghost in Greek expresseth this word carath cut, sundry ways; as by poieo, make, Heb. 8. 9. sunteleo make perfect, Heb. 8. 8. diatithemi, dispose, Heb. 8. 10. all from Ier. 31. 31, 32, 33. and entellomai, command, Heb. 9. 10. from Exod. 24. 8. Of a covenant, see, Gen. 6. 18. give I,] or I have given. The time past is often used, in actions present, and to come. So the Greek here translateth I will give. Of this gift, see Gen. 13. 15. But the Hebrew Doctors scan the word thus, He saith not, I will give, but I have given: and yet Abraham had now begotten no children. But because the word of the holy blessed (God) is a deed, therefore he so speaketh: Midras tillim, in Psal. 107. 2. the river,] called Sichor, Ios. 13. 3. Euphrates:] Hebrew Phrath: see Gen. 2. 14. This promise was accomplished in David's days, 2 Sam. 8. 3. &c. and in Solomon's, 2 Chron. 9. 26.

Vers. 19. The Kenite,] that is, Kenites, or Keneans: [unspec 19] and so the rest, see Gen. 10. 16. The Chaldee calleth these Salameans; and so in Numb. 24. 21. Here are ten people's reckoned, whose lands Abram's seed should possess. Afterward they are usually counted seven, Deut. 7. 1. Acts 13. 19. it seemeth some were wasted, or mixed confusedly with the rest, before the Israelites came into their possession. So in Psal. 83. 7, 8, 9. there are ten nations reckoned, all confederates against God's people.

Annotations.

H 〈…〉 ] or, bond-maid, servant: opposed to a free woman, Ier. 34. 10, 11. Gal. 4. 22. The [unspec 1] Holy Ghost translateth it in Greek, sometime Doulee, a woman servant, Act. 2. 18. sometime Paidiskee, a bondmaid, Gal. 4. 22. This bond woman was of Egypt (or Mizraim) of the posterity of Cham, Gen. 10. 6. which Egypt is after called the house of servants. Exod. 10. 2. for holding Abram's seed in bondage. Hagar] in Greek Agar: by interpretation a Fugitive, or repulsed stranger; in the Arabian tongue. And the Apostle saith, that this Agar (allegorically) is mount Sinai in Arabia, and is in bondage with her childre, Ga. 4. 24. 25. where he maketh her a figure of the Old Testament, or covenant of the Law given on mount Sinai, and of the earthly Jerusalem: as Sarai the freewoman, figured the Jerusalem which is above, and the New Testament or covenant of the Gospel in Christ. Hagar's posterity are called Hagarens (or Hagarites) in 1 Chro. 5. 10. where the Greek translateth them Pariokous, strangers.

Vers. 2. restrained] the Greek interpreteth [unspec 2] closed me up, according to that phrase of closing up the womb, Gen. 20. 18. contrary to which is the opening of the womb, Gen. 30. 22. God had promised a seed unto Abram, Gen. 15. 4. but not expressly as yet unto Sarai: wherefore doubting whether she should be the mother, she motioneth another course, which was not according to God (for it violated the law of marriage, Gen. 2. 24.) but after the flesh, Gal. 4. 23. go in] that is, accompany with: see Gen. 6. 4. it may be] or, peradventure: a speech not of faith, but of uncertain hope, and likelihood after the flesh, but Sarai her self, had afterward a son by promise, Gal. 4. 23. and the word of promise was, In this same time will I come, and Sarah shall have a son, Rom. 9. 9. wherefore she had a son by Agar, but he was no heir, Gen. 21. 10. so the Church hath had children by the Law, but they were not heirs of the Kingdom of God: for the Law is not of faith; neither are the heirs or inheritance, otherwise then by promise of grace in Christ: Gal. 3. 12, 14, 18, 22, 29. be built] that is, shall have a son. So the Greek explaineth it; and Moses in Deut. 25. 9. And in Hebrew, ben, a son, is named of banah, he built. So Rachel and Leah, are said to build the house of Israel (by bearing children) Ruth 4. 11. and God promised a seed to David, under the similitude of building him an house, 2 Sam. 7. 11, 12, 27. Sarai reckoneth her maids children, as her own: so by the Law, bond servants children were their masters, Exod. 21. 4. Rachel likewise counted her maids children, as given to her self, Gen. 30. 3, 6, 8. And among the heathens, Plutarch showeth, how Stratonice the wife of King Deiotarus being barren, gave secretly her maid Electra unto her husband, by whom she had an heir to the Crown.

Vers. 3. end of ten years] that is, after he had dwelt [unspec 3] there ten years. So Abram was now 85. years old and Sarai 75. Gen. 12. 4. and 17. 17. In the year of the world, 2093. a wife] to weet, a secondary and not a full wife, but a concubine, Gen. 25. 6. So Ketura called a wife, Gen. 25. 1. was but a concubine, 1 Chron. 1. 32. what they differ, is noted on Gen. 22. 23. despised] or, lightly set by: the Greek saith dishonored. This pride of Agar, figured the like affection in the heart of those that put confidence in the works of the Law, (as was in the Pharisee Luk. 18. 10. 11.) Rom. 10. 3. And it greatly disquieted Sarai, for it is one of the four things which the earth cannot bear, that an handmaid should be heir to her mistress, Prov. 30. 21, 23.

Vers. 5. my wrong] or, my injury, (which I suffer) [unspec 5] is upon thee; that is, thou art the cause of it. So the Greek expounds it, I am injured of thee: and the Chaldee, I have a plea against thee: as if Abraham faulted, in suffering such misdemeanor: Or, my wrong be upon thee, that is, either right thou my wrong, or bear the punishment thereof from God. Thus it accordeth with the words following: and so Targum Yerushalmi explaineth it: my judgment and my abuse, are delivered into thy hand. judge] or, will judge, if thou look not to redress it. But the Greek translates it prayer-wise, the Lord judge. The speech argueth her great passion, as the like in Exod. 5. 21. Judge. 11. 27. 1 Sam. 24. 13, 16.

Vers. 6. is in] or, be in thy hand, that is, in thy own power to correct her. good] that is, pleasing: [unspec 6] as the Greek translateth, use her as pleaseth thee. So in Gen. 45. 16. and often: on the contrary, evil in thy eyes, is displeasing, Gen. 28. 8. afflicted] to humble her, and abate her pride. This seemeth to be by rough handling, or stripes; for a servant will not be corrected by words, Prov. 29. 19. she fled] as impatient of correction, whereby she added sin unto sin, for she should not have left her place, Eccles. 10. 4. nor bereaved Abram of his child in her body: therefore the Angel sendeth her home again; verse. 9. But hereby the difference between the two mothers, (the Law and the Gospel) was also figured.

Vers. 7. Angel] so named of the Greek Aggelos: [unspec 7] in Hebrew Maleac, by interpretation a Messenger, or Legate, one sent and employed in any work, whether of God or men. And those sent of God, were sometimes men, as Haggai is called the Lord's Angel (or Messenger) Hag. 1. 13. and John the Baptist, Mal. 3. 1. Mat. 11. 10. and generally the Lord's Priests under the law, Mal. 2. 7. and ministers under the gospel, Rev. 1. 20. But in special, Angels are those heavenly spirits, and fiery flames, that are wise, 2 Sam. 14. 20. and excel in strength, Psal. 103. 20. which are all ministering spirits, sent forth in ministry, for them who shall be heirs of salvation Heb. 1. 7. 14. And here this Angel was sent, for the good of Abram's family. The Hebrew Doctors opinion of Angels is, that they are (essential) forms created, without any material sustance or body. And whereas the Prophets say, they saw an Angel like fire, and with wings, &c. it is all spoken of prophetical vision, and by way of dark-parable. Also, that the Angels are lower and higher one than another: not in highness of place, as when one man sits above another, but as we speak of two wise men, which excel one another in wisdom, that that man is higher then this. Likewise that there are ten names that Angels are called by, and accordingly ten degrees of them: and the tenth called Men, are the Angels which spake with the Prophets, & appeared unto them in prophetical visions, for which cause they are called men, as Maimonides showeth in Misneh, in Iesudei hatorah chap 2. That there are even ten degrees of Angels, the holy Scriptures show not: but degrees there are, as the Apostle mentioneth Angels, Principalities, Powers, Thrones, Dominions, Rom. 8. 38. Col. 1. 16. Howbeit we are warned, not to intrude into those things which we have not seen, Colos 2. 18. Sometime this name Angel is given to Christ himself, who is the Angel of the Covenant, Mat. 3. 1. and of God's face, Isaiah 63. 1. in whom God's name is, Exod. 23. 20. And this Angel which here found Hagar, speaketh as God, I will multiply, verse. 10. and she calleth him Jehovah, verse 13. of Shur,] that is, leading towards Shur, which was a City in the wilderness between Canaan and Egypt, called the desert of Shur, Exod. 15. 22. wherein was scant of waters. So that Agar was fleeing into her native Country: and in this wilderness, her posterity after dwelt, Gen. 25. 18.

Vers. 9. humble] or submit thyself. This word [unspec 9] is also used for humbling ourselves before God, with prayer, fasting, and suffering afflictions, as Hest. 8. 21. Dan. 10. 12. 1 King. 2. 26. I am. 4. 10. 1 Pet. 5. 6. And as it is the duty of all servants to be submiss, Tit. 2. 9. 1 Pet. 2. 18. so the Law (which is Agar mystically) is as a servant to the Covenant of Grace in Christ; under which all ought to submit themselves to the justice of God, Rom. 10. 3. Gal. 3. 24.

Vers. 10. multiplying I will multiply] that is, I [unspec 10] will surely much multiply, see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the person of God: and propresieth of the many, that should be Agars seed both in the flesh and in the allegory, that should seek for justice by the works of the Law: as did the Israelites, Rom. 9. 31, 32. and 10. 2. 3. 21.

Vers. 11. shalt bear,] or, shalt very shortly bring [unspec 11] forth. The original word implieth both the time present and to come; noting the soon accomplishment. So in Judge. 13. 7. Ishmael,] that is, God hath heard, to weet, thy affliction. This showeth the effect of the law, which was added because of transgressions, Gal. 3. 19. and giveth knowledge of sin, Rom. 3. 20. and so causeth wrath, Rom. 4. 15. whereby the conscience being afflicted, calleth upon God for grace, and is heard, Rom. 7. 7. 8-24. 25. Gal. 3. 24. heard:] or hearkened unto, meaning the prayers made in her affliction: as the Chaldee translateth it, hath received thy prayer.

Vers. 12. a man like a wild asse,] or, as the Chaldee [unspec 12] expoundeth it, a wild-asse among men: the Greek saith only, a wild man. This was first accomplished in Ishmael's person, who dwelt in the wilderness, as a salvage, and was a warlike man, Gen. 21. 20. and the Ishmaelites mentioned in Gen. 37. 25. are there by Targum Yerushalmi called [Sarkain] Saracens, that is by interpretation Thieves or Robbers. Spiritually this signified the wild and fierce nature of man, which by the law cannot be tamed, but is made more rebellious; for when the commandment cometh: sin reviveth, and worketh death in us, by that which is good, that sin, by the Commandment, might become exceeding sinful, Rom. 7. 9. 13. The wild asse, liveth in the wilderness and mountains, is a beast of an untamed nature, and unserviceable to man, Job 39. 8, 9, 10, 11. therefore the Prophet likeneth rebellious Israel, to a wild asse, Ier. 2. 24. and the nature of the wild asse, is opposed (as signifying our unregenerate estate,) to the nature of a man, in Job 11. 12. And as here Ishmael and his offspring are called of the Angel, Phere Adam, a Wild-asse Man: so Israel on the contrary are named by the Prophet Tson Adam, Sheep for men; or Men like a Flock, Ezek 36. 37. 38. to signify our renewed nature in Christ, whose Sheep wear by faith, and obedient to his voice, John. 10. 3.—16. Mahomet the false Prophet of the Turks, and curse of the world, he had his generation from this wild-asse, Ishmael, against all] or, against every man: it meaneth, wars and fighting. before] that is, near unto, and in the sight of his brethren: see Gen. 25. 18.

Vers. 13. Jehovah] the Angel is so called, which [unspec 13] seemeth to intimate this to be no creature, but Christ himself, who is called an Angel, as is noted on verse. 7. The Chaldee translateth it, she called on the name of the Lord: and Targum Yerushalmi saith, she prayed in the name of the word of the Lord, that was revealed to her, and said, Blessed art thou ô God, &c. God that seest me] or, God of sight, (of vision:) which is more general, as the Chaldee paraphraseth, the God that seest all: God's seeing is often mentioned in respect of afflictions; as Exod. 3. 7. Psal. 25. 18. and 9. 14. and this Agar seemeth here to intend, from the Angels speech, in verse. 11. here seen] The Greek translateth, for I have openly seen him that appeared unto me. In this sense she magnifieth God's mercy, for letting her have so clear a sight of him, which is more then the hearing of him, Job 42. 5. and so here, in the desert, is opposed to her master Abram's house, where visions were more usual. Or by seeing, may be meant the discerning of her evil plight, and her reviving after affliction, as in 1 Sam. 14. 29. so the Chaldee translateth, Loe I do begin to see, after that he appeared unto me. Or, seeing, may mean living, after the sight of God, whereat men were afraid they should die, Judge. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sun, elsewhere seemeth to signify living, Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seeth me] or, after the vision.

Vers. 14. was called] Hebr. he called: that is, every [unspec 14] one; not restraining it to any one person. This the Scriptures elsewhere manifest; as, he called, 2 Sam. 5. 20. is by another Prophet written, they called, 1 Chron. 14. 11. and, they had anointed David, 2 Sam. 15. 17. that is, David was anointed, 1 Chron. 14. 8. they buried him, 2 Chron. 9. 31. that is, he was buried, 1 King. 11. 43. they brought children, Mark 10. 13. that is, children were brought, Mar. 19. 13. and many the like. See Gen. 2. 20. Exod. 15. 23. Beer-lachai roi] that is. The well of him that liveth, that seeth me. The Chaldee expounds it, The well whereat the Angel of life appeared. This name was given it, for a memorial of God's mercy, to all posterity with whom is the well of life; and in whose light, we see light, Psal. 36. 10. Kadesh] called also Kadesh-barnea, Numb. 32. 8. and 13. 27. Bered] in Greek Barad: we find it not elsewhere. The Chaldee calleth it Chagra.

Vers. 15. Abram called] by this it appeareth that [unspec 15] Hagar believed and obeyed the Angels word, and returned to Abram's house: who (in likelihood) upon her relation gave his son the name, appointed by the Angel. So Ishmael is the first man in the world, whose name was given him of God before he was borne.

Vers. 16. old] Hebr. son of 86 years: see Gen. [unspec 16] 5. 32. Thus long Abram had lived altogether childless: and yet he waited 14 years moe, before the child of promise was borne, Gen. 21. 5. and for the space of thirteen years after this, God keepeth silence, and the Scripture mentioneth no speech at all of God unto Abram; so exercised he the faith and patience of his servant; and taught him that the fleshly generation cometh in time before the spiritual: for that is first which is natural, and afterward that which is spiritual, 1 Cor. 15. 46. And this servants son was serviceable to Abram and Sarai, till the promised seed was come, and then Ishmael was put away with his mother, Gen. 21. 10. 14. even so the service of the Law is needful for the Church, till Christ be come, and formed in us, and we by him, do bring forth fruit unto God, Rom. 7. 4. Gal. 4. 1.—5. 19. 31.

Annotations.

OLd] Hebr. son of 99 years: that is, going in [unspec 1] his 99 year: see Gen. 5. 32. and the last note of the former chapter. Almighty] or All-sufficient: in Hebrew Shaddai, that is, he who is, (or hath) sufficiency, or most abundant, and able to go through all things, both in mercy and judgment: to which the Scripture hath reference, when it saith, Shod (destruction) shall come from Shaddai (the Almighty:) Isaiah 13. 6. Walk thou] or walk pleasingly, as the Greek translation implieth: see the notes on Gen. 5. 22. The Chaldee translateth it Serve thou. This walking, comprehendeth both true faith, Heb. 11. 5. 6. and careful obedience to God's commandments. Wherefore that which is written, 1 King. 8. 25. to walk before me as thou hast walked before me, is expounded in 2 Chron. 6. 16. to walk in my Law. And this, in Luke 1. 6. is explained to be all the commandments and ordinances of the Lord. perfect] or intyre, upright, and as the Greek saith, unblameable. See Gen. 6. 9.

Vers. 2. give] that is, dispose and make my covenant [unspec 2] (or testament:) see Gen. 9. 12. and 6. 18. between me,] the Chaldee interpreteth it, between my Word: so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance] Hebr. in abundance abundance; or, vehemently vehemently: so after in v. 6. and often.

Vers. 3. fell] in reverence to God's word and [unspec 3] majesty, and in thankfulness for this mercy. See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17.

Vers. 4. As for me] Hebr. I: the Greek addeth, [unspec 4] And I. a father] or, for afather; but the word for, may be omitted in English, as the Greek here also doth; and sometime the Hebrew it self: as, I will be for a lying spirit, 2 Chron. 18. 21. that is, I will be a lying spirit, 1 King. 22. 22. The New Testament in Greek often keepeth the Hebraism, as Heb. 1. 5. &c. a multitude] that is, of many nations, as Paul expoundeth it, Rom. 4. 16. 17. where the Apostle showeth a twofold seed, that which is of the Law, and that which is of the Faith of Abraham, who is the father of us all. So by the multitude of nations, is meant besides his natural posterity, all Christian believers in the world, Gal. 3. 28. 29. who should inherit from him, (as children receive inheritance from their fathers,) the justice that is by faith, and blessedness accompanying the same, through the covenant of grace, propagated by Abram's doctrine and example: see Rom. 4. and Gal. 3. To this the Hebrew Canons do accord: A stranger (say they) bringeth first-fruits, &c. for it was said to Abraham, a father of a multitude of nations, have I given thee to be, (Gen. 17. 5.) Behold he is father of all the world, which shall be gathered under the wings of the Majesty of God: Maimonides in Misn. treat. of First fruits, chap. 4. Sect. 3.

Vers. 5. Abraham] Abram signifieth A high father: and the first letter of Hamon (that is, a multitude) [unspec 5] being put unto it, maketh Abraham, as if it were Abrahamon, that is, A high Father of a multitude of nations: Abram is the first man in the world, whose name is changed of God: and it signified a change of estate, and a renewing with increase of grace from God: therefore this is after mentioned, as one of his favors, Neh. 9. 7. So Jacob's name is made new, Gen. 32. 28. and all true Christians, Esa. 62. 2. Rev. 2. 17. But Isaac's name was not changed, for it was given him of God before his birth, Gen. 17. 19. given] that is, freely made; or, (as the Greek interpreteth) put thee: and this the Apostle followeth, in Rom. 4. 17. So Gen. 9. 12. and after here in verse 6. will give thee to be nations, that is, will make nations of thee.

Vers. 6. Kings] as David, Solomon, and the rest [unspec 6] of Israel; besides the Kings of Edom, and other. Also the faithful Kings of the Gentiles, Revel. 21. 24.

Vers. 7. thy seed] thy children: especially Isaac, verse 19. for in Isaac was his seed called, Gen. 21. [unspec 7] 12. So, the children of the flesh, are not the children of God, but the children of the promise are counted for the seed, Rom 9. 8. everlasting] Hebr. covenant of eternity. Although the outward signs, and manner of dispensing this covenant, were temporary and changeable, (as Circumcision into Baptism, Col. 2. 11. 12.) yet the covenant it self remaineth one in substance forever: being st • blished by the blood of Christ, the great Pastor, Heb. 13. 20. Luke 1. 69. 72. 73. a God] or, for a God, unto thee, that is, thy God, as the Greek translateth it. Herein consisteth the power and life of the everlasting covenant; whereby God himself, his power, wisdom, goodness, mercy, &c. is applied unto man, for blessing and salvation: and we are by adoption made the children of God, 2 Cor. 6. 16. 18. For, blessed is the people, whose God Jehovah is, Psal. 144. 15. they shall be delivered out of miseries, Rev. 21. 3. 4. raised up from the dead, Mat. 22. 31. 32. and God hath prepared for them an heavenly City, Heb. 11. 16.

Vers. 8. of thy sojournings] that is, as the Greek [unspec 8] explaineth it, which thou sojournest in. For God gave Abraham no inheritance in it, no not so much as to set his foot on, Acts 7. 5. but he by faith, sojourned in the land of promise, as in a strange country, Heb. 11. 9. So this land, figured unto him the kingdom of heaven; as is shown on Gen. 12. 4. But the rebellious sons of Abraham, after they had full possession of Canaan; are in another sense called sojourners there, Ezek. 20. 38. and 11. 15. as being rather usurpers, then lawful possessors of that land. everlasting] so in Isaiah he saith, thy people shall possess the land forever, Isaiah 60. 21. howbeit they possessed the earthly land, but a little while, Esa. 63. 18. but the eternal inheritance, was to be received by Christ, reserved in the heavens for them and us, Heb. 9. 15. 1 Pet. 1. 4.

Vers. 9. thy seed] thy children, as before in v. 7. meaning [unspec 9] all the faithful. Herupon the Hebrew Doctors say, Circumcision was commanded unto Abraham and his seed only, as it is written, thou and thy seed after thee, (Gen. 17. 9.) The seed of Ishmael is excepted, as it is written, For in Isaac shall seed be called to thee, (Gen. 21. 12.) And Esau is excepted, for loe, Isaac said to Jacob, And he give to thee the blessing of Abraham, to thee and to thy seed, (Gen. 28. 4.) It is a general rule, that he only is Abraham's seed, that retaineth his law and his right way; and these are they that ought to be circumcised, Maimonides in Misneh treat. of Kings, ch. 10. S. 7.

Vers. 10. my covenant,] that is, the sign of my covenant [unspec 10] (or testament) as is explained in verse 11. Hereupon are those usual speeches, when the signs, and the things signified, are named alike: as, the covenant of circumcision, Act. 7. 8. the Lamb, is the Lord's Passover, Exod. 12. 11. the bread, is Christ's body, Mat. 26. 17. 18. and many the like. circumcised] This word signifieth a cutting-offround-about, to weet, of the foreskin of the flesh. So it was with shedding of blood, and much pain and sorenesse to the flesh, Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision (that is, the mortification) of the heart, and spirit in putting off the body of the sins of the flesh, Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seal of the righteousness of faith, Rom. 4. 11.

Vers. 11. superfluous-foreskin] The Hebrew Gnorlah, [unspec 11] signifieth a superfluity and stoppage, that hindereth the due effect and operation of a thing; and the Greek Acrobustia (which the Apostle useth, in Rom. 2. 25.) is in special that superfluity which is on the top of man's flesh, to weet, on the member of generation: the foreskin that covereth the secret part. Which God here commandeth to be cut quite off, as a sign of mortification and regeneration of nature. The same word is applied figuratively to other parts, as to the lips of a stammerer, which use superfluity in speaking, Exod. 6. 30. and to the heart covered with a fat skin, Lev. 26. 41. Isaiah 6. 10. to the • are stopped that it cannot hear, Ier. 6. 10. And spiritually, all sin is signified by this superfluous foreskin; as the Apostle mentioneth the superfluity of maliciousness, to be put away, I am. 1. 21. and the uncircumcision of our flesh, is joined with our estate, dead in sins, Col. 2. 13. The Hebrew Doctors also did thus understand it: for the foreskin of the heart, in Ier. 4. 4. the Chaldee paraphrast there expoundeth the wickedness of the heart; and in Deut. 10. 16. the Greek interpreters translate it hardness of heart. The uncircumcised ear, in Ier. 6. 10. and heart, in Lev. 26. 41. the Chaldee calleth foolish; and uncircumcised persons in Ezekiel 28. 10. and 31. 18. are in the Chaldee, wicked, and sinners: the superfluous foreskin, signifieth the strength of uncleanness: saith R. Menachem, on Gen. 17. And in speech of Adams sin, the Jews have a proverb, that the first man (Adam) drew over (or gathered) his superfluous-foreskin, that is, broke the covenant of his God, and became a sinner, R. Menachem on Gen. 3. Also when the word is applied unto trees, it signifieth the impurity of the fruits, which might not be eaten of, Lev. 19. 23. and the Hebrew Doctors write, that as Epicures, and they that deny the Law (of God) the Resurrection of the dead, the coming of the Redeemer, and other such like; so he that draweth over (or gathereth his superfluous foreskin, (that is, maketh him-self again uncircumcised) hath no part in the world to come, (that is, in eternal life) but shall be cut-off and perish, and be damned for their great wickedness and sin, forever and ever: Maimonides in Misn. treat. of Repentance, ch. 3. S. 6. asigne] or token; which showeth one thing to the eye, another thing to the mind. The Apostle calleth it also a seal, Rom. 4. 11. which serveth for assurance of the thing signified. And so the Hebrew Doctors use the phrase of sealing their offspring with the sign of the holy covenant, Maimonides in Misn. treat. of Circumcision, ch. 3. S. 3. And that they took not this for a carnal sign, appeareth by their words, in the book called Zohar, where treating upon this Section of the Law, they say, At what time a man is sealed with this holy seal of this sign (of Circumcision:) thenceforth he seeth the holy blessed God properly, and the holy soul is united with him. If he be not worthy, that he keepeth not this sign; what is written? By the breath of God they perish, (Job 4. 9.) for that this seal of the holy blessed God was not kept. But if he be worthy and keep it, the holy Ghost is not separated from him. Our Apostle openeth the mystery more heavenly, whiles he calleth the sign of circumcision, a seal of the righteousness of faith, Rom. 4. 11. and, if thou be a transgressor of the Law, thy circumcision is made uncircumcision. Circumcision is, that of the heart, in the spirit, not in the letter, Rom. 2. 25. 29.

Vers. 12. a son of eight days] that is, a man child of [unspec 12] eight days old, meaning in the 8 day. Which time was so strict, that if the eight day fell to be the Sabbath, yet they circumcised the child therein, John. 7. 22. And so it is in the Hebrew Canons, Circumcision in the time thereof driveth away the Sabbath: that is, a man must omit the keeping of the Sabbath, for to circumcise in due time, Maimonides treat. of Circumcision, ch. 1. S. 9. God appointed the eighth day, as the first convenient time. For creatures new borne, were counted as in their blood, and unclean for seven days, and in the eighthday they might be offered unto the Lord, Levite. 22. 27. and so in mankind, Levite. 12. 2. 3. The same number of days was observed in many other things; as, for the consecration of the Priests, Levite. 8. 33. 35. and 9. 1. the cleansing of Lepers, Levite. 14. 8. 9. 10. and of persons with unclean issues, Lev. 15. 13. 14. the cleansing of polluted Nazarites, Num. 6. 9. 10. and for purifying the altar, Ezek. 43. 26. 27. and sundry the like. In all which, as the Sabbath day ever came over their heads, within that space, (which day was a sign of sanctification from the Lord, Exod. 31. 13.) so Christ ending all figures, and resting the Sabbath day in the grave, rose up from death, the eighth day (which was the first of the week following) whose death was a full cleansing of all our sins, and his rising again, our justification, Mark 16. 1. 2. 6. Rom. 4. 25. And in him are we circumcised, with the circumcision done without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, being buried with him in Baptism, Col. 2. 11. 12. R. Menachem on Gen. 17. saith, Circumcision was therefore done on the eighth day, that the Sabbath might pass over it: for there is no eighth day without a Sabbath. shall be circumcised] by the parents, masters, or Magistrates. The Hebrew Doctors say, the charge lieth upon the father, to circumcise his son: and upon the master, to circumcise his servants, borne in the house, or bought with money. If the father or master transgress, and circumcise them not, &c. then the Judges are commanded to circumcise him, whether it be son or servant, in due time, that there be no uncircumcised left in Israel, nor among their servants. If the thing be hidden from the Judges, and they circumcise him not: when he is wexen great, he is bound to circumcise him-self. And every day that passeth over him, after he is wexen great, and he circumciseth not himself, loe he breaketh the commandment: Maimonides treat. of Circumcis. ch. 1. S. 1. 2. male] who had by nature that foreskin of the flesh to be cut off: the females wanting it, were not to keep this rite, though they were as well as men, within the covenant of grace in Christ, Gal. 3. 28. and therefore baptism, the sign of the covenant now under the Gospel, (which is come in place of Circumcision, Col. 2. 11. 12.) is given both to men and women, Act. 8. 12. Moreover the woman is comprehended under the man, as her head, 1 Cor. 11. 3. who only had this sign in his flesh, with effusion of blood, which always had respect unto, and accomplishment in the blood of Christ, figured by the male, Heb. 9. 22. 23. 24. Here also the Hebrews write; that a child who is borne as if he were circumcised (without a foreskin) the blood of the covenant must be made to drop from him, in the eighth day. A child that is both male and female, must also be circumcised the eighth day. Likewise if any be cut out of the side of his mothers body. And who so hath two foreskins, they cut them both off in the 8 day, Maimonides treat. of Circum. c. 1. S. 7. child of the house] that is, the home borne servant: see the notes on Gen. 15. 3. So after, in verse. 13. 23. bought with money] Hebr. purchase of silver: whereby all money and price is meant. By this it appeareth, that the Heathens also might be partakers of Abraham's covenant, and of grace in Christ, and so of all other blessings in the Church: for every circumcised person, did also eat the passover, (which was another figure of Christ,) Exod. 12. 48 1 Cor. 5. 7. Of this point the Hebrew Canons say, Whether a servant be borne under the power of an Israelite, or be received from the heathens: the master is bound to circumcise him. But he that is borne in the house, is circumcised on the 8 day: and he that is bought with money, is circumcised in the day that he is received; although he receive him in the day that he is born, he is circumcised in that day. If he receive of the Heathens a servant grown in years, and the servant be not willing to be circumcised: he dealeth with him a whole twelve month. More then that, it is not lawful to keep him he being uncircumcised; but he must sell him again to the Heathens. And if he conditioned with him at the first, whiles he was with his master the Ethnik that he should not circumcise him: it is lawful to keep him though be be uncircumcised; only so, that he take upon him the seven commandments given to the sons of Noah, and he shall be as a stranger sojourning in the land. But if he will not take upon him, those seven commandments, he is to kill him out of hand, Maimonides treat. of Circumcis. chap. 1. S. 3. 6. Of the seven commandments to the sons of Noah, see the notes on Gen. 9. 4. And for killing such as would not yield to those precepts, it is to be understood, whiles the common wealth of Israel stood: but when they were in captivity or dispersion, they sold away such servants to the Heathens; as R. Abraham ben David noteth there upon Maimonides. And that we may the better know, how they were wont to receive heathens into the Church of Israel, I will note it from the Hebrew Doctors. By three things (say they) did Israel enter into the covenant, by Circumcision, and Baptism, and Sacrifice. Circumcision was in Egypt, as it is written, No uncircumcised shall eat thereof, [Exod. 12. 48.] Baptism, was in the wilderness before the giving of the Law: as it is written, Sanctify them today and tomorrow, and let them wash their clothes; [Exod. 19. 10.] And Sacrifice, as it is said, And he sent young men of the sons of Israel, which offered burnt-offerings, &c. [Exod. 24. 5.] And so in all ages, when an Ethnik is willing to enter into the covenant, and gather himself under the wings of the Majesty of God, and take upon him the yoke of the Law; he must be circumcised, and baptized, and bring a sacrifice. And if it be a woman, she must be baptized, and bring a sacrifice; as it is written [Num. 15. 15.] as ye are, so shall the stranger be. How are ye? By circumcision, and baptism, and bringing of a sacrifice: so likewise the stranger throughout all generations, by circumcision, and baptism, and bringing of a sacrifice. And what is the strangers sacrifice? A burnt-offering of a beast, or two turile doves, or two young pigeons, both of them for a burnt offering. And at this time, when there is no sacrificing; they must be circumcised, and baptized, and when the Temple shall be built, they are to bring the sacrifice. A stranger that is circumcised and not baptized, or baptized and not circumcised, he is not a Proselyte, till he be both circumcised and baptized. And he must be baptized in the presence of three, &c. Even as they circumcise and baptize strangers, so do they circumcise and baptize servants, that are received from heathens, into the name of servitude, &c. When a man or woman cometh to join a Proselyte, they make diligent inquiry after such, lest they come to get themselves under the law, for some riches that they should receive, or for dignity that they should obtain, or for fear. If he be a man, they inquire whether he have not set his affection on some Jewish woman; or a woman her affection on some young man of Israel. If no such like occasion be found in them, they make known unto them the weightiness of the yoke of the Law, and the toil that is in the doing thereof, above that which people's of other lands have: to see if they will leave off. If they take them upon them, and withdraw not, and they see them that they come of love, then they receive them, as it is written, When she saw that she was steadfastly minded to go with her, then she left speaking unto her, [Ruth 1. 18.] Therefore the Judges received no Proselytes, all the days of David and Solomon. Not in David's days, lest they should have come of fear: nor in Solomon's, lest they should have come because of the kingdom and great prosperity which Israel then had. For who so cometh from the heathens, for anything of the vanities of this world, he is no righteous Proselyte. Notwithstanding there were many Proselytes, that in David's and Solomon's days, joined themselves in the presence of private persons: and the Judges of the great Synedrion had a care of them, they drove them not away after they were baptized, out of any place, neither took they them near unto them, until their after fruits appeared: Maimonides in Misn. tom. 2. in Issurei biah, ch. 13. S. 1.—6. 11. 14. 15. Hereupon, Baptism was nothing strange unto the Jews, when John the Baptist began his ministry, Matth. 3. 5. 6. they made question of his person that did it, but not of the thing it self, John 1. 25. And as John said of Christ, he shall baptize you with the holy Ghost, and with fire, Matth. 3. 11. so the Hebrew Doctors say, The holy blessed God baptizeth with fire: and the wise shall understand, R. Menachem on Lev. 8. strangers son] that is, gentile or paynim; one foreign born, and without the privilege of God's people. The Chaldee translate it, son of the people's. Such would God admit, if they believed in him, to be partakers [unspec 13] of Abraham's covenant.

Vers. 13. circumcised with circumcision] or, circumcising circumcised; that is, certainly, or in any wise circumcised. Which strict charge, is both for the thing it self, and for the manner and time thereof, which was the 8 day after their birth. Yet as God desireth mercy and not sacrifice, Hos. 6. 6. so sickness and weakness of body, might put off circumcision till time of health: as the Hebrew Canons say, They circumcise not him that is sick, until he be well: and they reckon for him from the time that he is recovered from his sickness seven days, from time to time, and afterwards they circumcise him. By which words is meant, if he have an ague, or like sickness: but if he have sore eyes, or the like, they circumcise him so soon as they are whole. If a child be found on the 8 day, to be very pale coloured, they circumcise him not, till the blood come again into his countenance, like the countenance of children that are in health. Likewise if he be very red, they circumcise him not, till his blood be sunk down into him, and his countenance come again like other children: for this is a sickness, and men must be admonished well of these things. If a woman circumcise her first son, and he die through fervency of the circumcision, which decayed his strength. Also she circumciseth her second child, and he die through the fervency of the circumcision, whether she have this child by her first husband, or by a second: loe her third child shall not be circumcised, in the time thereof, but they defer it, till he wexe great, and his strength be made firm. They circumcise none but children that are without sickness, for peril of life, putteth away all. And it is possible to circumcise after the time, but unpossible to restore the life of any one of Israel, forever: Maimonides treat. of Circumcis. ch. 1. S. 16. 17. 18. your flesh] that is, the secret part, or member of generation: for so, the word flesh here and in other places in special meaneth, Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the sign of his covenant, on the lips, ears, or other parts of man, (which yet the Scripture calleth also uncircumcised, Exod. 6. 30. Ier. 6. 10.) but on the privy member, to teach the regeneration of nature, even of the whole man, who is borne in sin, Psal. 51. 7. and the derivation of his covenant, to the seed of the faithful, who are thereby holy, Ezr. 9. 2. 1 Cor. 7. 14. and to signify, that the true circumcision is inward, and secret, Rom. 2. 28. 29. This which in the eyes of man, seemeth a thing unprofitable, foolish, and ignominious, doth God choose to make a sign of the covenant of his grace in Christ, who is also himself a scandal and foolishness to the world: but the foolishness of God, is wiser then (the wisdom of) men, 1 Cor. 1. 23. 25. And that member of the body which man thought to be less honorable, on it God put on more abundant honor, (as 1 Cor. 12. 23.) that it should bear the mark of the heavenly covenant.

Vers. 14. that soul] that is, as the Chaldee expoundeth [unspec 14] it, that man: see Gen. 12. 5. cut off] The Greek and Chaldee translate it, destroyed, and consumed. This word is used before, in Gen. 9. 11. and after often in the law, Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 &c. It is sometime spoken of God, cutting off men by death for their sins, Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrews understand it here, and in all other like places: that for willing transgression in secret, God will cut them off by untimely death: and if there be witnesses of it, the Magistrate is to punish or kill them: but for ignorant transgression, they were to bring the appointed sacrifices. Under this also, eternal damnation is implied. Maimonides in treat. of Repentance, chap. 8. S. 1. speaking of eternal death, saith, And this is the Cutting off written of in the Law, as it is said (in Num. 15. 31.) that soul shall be cut-off he shall be cut off. Which we have heard expounded thus, cut off in this world, and cut off in the world to come. Of this sanction here they say, If the father or master do transgress, and circumcise not, they break a commandment, but are not guilty of cutting-off: for cutting-off belongs but to the uncircumcised person him-self: Maimonides treat. of Circumcis. c. 1. S. 1. Howbeit, Moses the father had almost been killed, for not circumcising his son, Exod. 4. 24. &c. broken] or, made frustrate, broken down: this word is opposed to the former stablishing, or making firm, in verse. 7. The Hebrews have a canon, who so breaketh the covenant of Abraham our father, and leaveth his superfluous-foreskin, or gathereth it over again; although he have in him the law and good works, he hath no portion in the world to come. Maimonides treat. of Circumcis. chap. 3. S. 8. Which rule is true according to the Apostles interpretation, applying circumcision to the heart, spirit, and faith in Christ, Rom. 2. 29. and 4. 11. Col. 2. 11.

Vers. 15. Sarah] in Greek Sarrha. The letter j [unspec 15] changed into h, signified the multiplication of her children, as before in Abram's name, verse. 5. And the Greek having no h at the end of words, doubleth therefore the letter r, with an aspiration Sarrha, and so the Apostles also write it, Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name, is made Hebrew Sarah: which is by interpretation a Princesse. The Apostle calleth her a Freewoman, and maketh her a figure of the New Testament and heavenly Jerusalem, Gal. 4. 22. 24. 26. and the example of Abraham and Sarah, thus called, blessed, and increased, is set forth for their children the Church to consider, and comfort themselves withal, Isaiah 51. 1. 2. 3.

Vers. 16. shall be to nations] that is, shall become [unspec 16] nations, and be a mother of them, both in the flesh, and in the Lord. For all godly women are called her children, 1 Pet. 3. 6. and Jerusalem her answerable type, is the mother of us all, Galat. 4. 26. Psal. 87. 5. 6.

Vers. 17. laughed] that is, as the Chaldee translateth [unspec 17] it, rejoiced: and so the word after importeth, Gen. 21. 6. though sometime it implieth also a doubting, as in Gen. 18. 12. 13. but the praise of Abraham's faith, who was not weak, nor staggering, but gave glory to God, Rom. 4. 19. 20. seemeth to free him from this imputation. Targum Yerushalmi expoundeth it, he marvelled. Of this word laughed, in Hebrew jsaak, the child promised was called Isaac: in whom Abraham saw the day of Christ, and rejoiced. old] Hebr. son of 100 years, that is, going in his hundred year. So Sarah was daughter of ninety years. See Gen. 5. 32. At these years, both their bodies were now dead, unapt for generation, Rom. 4. 19. Heb. 11. 12.

Vers. 19. shall bear] or beareth: speaking as of a [unspec 19] thing present: for God calleth the things which be not, as though they were, Rom. 4. 17. Isaac] Heb. Iitschak; the same word used before in verse. 17. and signifieth laughing or joy: for besides his father and mother, all that hear, have occasion to laugh and rejoice for his birth, Gen. 21. 6. in whom both Christ the joy of the whole earth was represented, and all the children of promise, John 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed] the Greek version addeth, to be a God to him and to his seed; as before in verse 7.

Vers. 20. heard] the Chaldee explaineth it, I have [unspec 20] accepted thy prayer. twelve Princes] So of Jacob, Isaac's son, came twelve Patriarchs, Act. 7. 8. These Princes are after named, in Gen. 25. 12.—16.

Vers. 21. covenant] This is the thirteenth time [unspec 21] that the covenant is named in this Chapter; and hereby is meant the promise of Christ, and salvation in him, as the Apostle showeth in Rom. 9. 5. 7. 8. and by this it appeareth, that God's covenant with Abraham, was of spiritual and heavenly things in Christ, as is also confirmed by Luke 1. 55. 72. 73. 74. Gal. 3. 29. wherein Isaac was preferred before Ishmael.

Vers. 22. God went up] to weet, into heaven, and [unspec 22] appeared no longer: so in other like visions of Angels, they are said to go into heaven, Luke 2. 25. For God, the Chaldee saith, the glory of the Lord, meaning the vision which had now appeared: which phrase the holy text sometime useth, as in Ezekiel 1. 29. and 3. 23. and 8. 4. So after, in Gen. 35. 13.

Vers. 23. Abraham took] herein he shown a [unspec 23] rare example of obedience to God's word, not regarding the affliction, danger, shame, scandal, and foolishness, which this action in the eyes of the world seemed to bring with it: though to him-self, and all the faithful in his house, it was the seal of the righteousness of faith, Rom. 4. 11. Here the Jews have their uncertain conjectures, or traditions; as that Abraham sent and called for Sem the son of Noah, (he was Melchizedek) about this business: that it was done on Atonement day (spoken of in Levite. 16.) and in the place where afterward the Altar stood, in the Court of the Temple, and the like: