Commentary on the Old Testament Volume 1
Why didst thou say, she is my Sister? so I might have taken her to me to Wife. The Latin translation followed by Marlorat is, & tuli eam mihi in Uxorem, the vulgar Latin, ut tollerem eam mihi in Uxorem. It is the opinion of all Expositors, that he had not yet taken her, but meant to take her, according to the first reading. Chrysostom saith, that God made Pharaoh to desist by a most sharp punishment for the heinous wickedness intended. Theodoret, that so soon as Sarai was taken into Pharaohs house God laid a sickness upon him, and hereby, as by a band tied him from violating of her. This sickness blunted his lust, and so the hunter having gotten his prey in his net, could not yet enjoy it. Moses saith not here, that Pharaoh had not touched her, as afterwards of Abimelech, because it was then more material to know it, in regard of Isaac, with whom she went about that time, that it might be certainly known, that she had him by Abram, and not by any other, so Theodoret. Jerome conceived, that amongst the Egyptians Women might first be prepared, as amongst the Assyrians Hester was for Ahasuerus, and so although Sarai were many days at the Court, she might yet be inviolate. But forsomuch, as this is but a conjecture, I rather subscribe to Theodoret, that it was done by miracle, and indeed Chrysostom extolleth the miracle in this, as being equal to that in saving Daniel from the hungry Lions, because Pharaoh having gotten her, with whose beauty he was so much ravished, did yet refreine from the use of her.
And Pharaoh commanded his men concerning him, and they sent him away, and his Wife, and all that he had. Here also was a wonderful providence, that the King did not interpret this dissimulation of Abram, offering this Woman as his Sister to him, as a contempt, instead of sending him thus away, to take off his head, as Princes commonly, when they are grossly deluded, are wont to do: for this is not to be imputed to Pharaohs humanity, but a terror stricken into him by God, lest he should incur further danger. And men were used to conduct him, because, as is most probable, he was for the plagues hated of the people, lest they should offer violence to him. Betwixt that which befell Abram here, and his posterity afterwards, there is a notable similitude, as Rupertus observeth, so that the one may seem to prefigure the other. For as Abram, so Jacob with his came into Egypt, when there was a famine in Canaan. Again, as Abram had hard measure offered to him in the taking of his Wife from him, for which Pharaoh and his house were plagued, so to the Hebrews an hard measure was offered in taking away their male children, for which Egypt was plagued. Moreover, as Abram was sent away at length with all that he had, so were they with great riches. Lastly, as Abram after this fighteth against Kings, and overcometh them, and Melchizedek meeteth and blesseth him, so they fought against many Kings, and at length Christ Jesus figured out by Melchizedek cometh amongst them with the rich treasures of his blessings. The time that Abram tarried in Egypt, could not be very long, because that after his return from thence at the birth of Ishmael he was but 86. years old, so that betwixt his coming out of Haran to Canaan and that, only 10 years passed, whereof a great part was spent in Canaan, before his going down into Egypt, some part in travelling, and some after his departing from Egypt, in fighting for Lot, &c. So that, whereas in Eusebius 20 years are spoken of, that he abode in Egypt, that cannot be true, it is rather more probable, that he stayed not above a year or two at the most. It may seem strange, that Abram being challenged so by Pharaoh answereth nothing. But happily such haste was made to send him away, that he had no liberty to reply, so did the plagues of Pharaoh vex him, as afterwards that other Paaraoh, that in all haste he forced the Hebrews to be gone. How it might have been answered, appeareth upon the like occasion, in that which he said to Abimelech.
CHAP. XIII.
IN this Chapter is shown, how rich Abram returned from Egypt, which was, as we may gather, Chap. 12. 16. from the beneficence of King Pharaoh, but only, besides the cattle, which he is there said to have had, here his Silver and Gold is spoken of also. God's blessing was with him everywhere, as was promised, Chap. 12. 2. and hereby he increased thus greatly, for it is the blessing of God that maketh rich. So that to be rich simply is not to be in an evil estate, but for the pride and covetousness, which accompany riches, and for the wicked means, which men use to attain to riches. Rich men are commonly the more drowned in earthly cogitations and pleasures, the more they have, being the more bent to the things of this World, and the less regarding things, that belong to piety and virtue. But it was not thus with Abram, he goeth to the South again, from whence he had removed, Chap. 12. 9. holding on in a constant care to obey God in keeping him to that Land, unto which the Lord had brought him, not being discouraged by the want, with which he had met there before. And as he had made no stay before in the South, so now he tarrieth not, but hasteneth again to that place, where he had set up an Altar to the Lord, chap. 12. 8. even to the mount between Bethel and Ai, and there he calleth again upon the Name of the Lord, that is, did some solemn service by sacrificing, and praising, and publicly praying to the Lord. For, as Calvin noteth, we must not think, that at such times only he called upon God, as are expressly mentioned, for he did that doubtless continually, but at these times, he shown his devotion more publicly, that others might also be excited thereby. Let all rich men learn of Abram to be examples of piety to others, and not the less to regard God and good [Note.] duties, the more they abound. For these words Abraham was very rich. Verse 2. Hebr. he was very weighty: this is applied to weight of glory, Gen. 31. 1. and of people, 2 Kings 6. 14. and of cattle, Exod. 12. 38.
And Lot also, who went with Abram, had flocks, and herds, and tents. And the land was not able to bear them, &c. Lot, who accompanied Abram always, doth with him partake of God's blessings also, whence we may learn, that it is good to be in league with the godly, we shall be in the way of prospering the better therefore. But this their superabundance see what an effect it had, they could no longer dwell together, which doubtless must needs be grievous to Abram loving Lot his Nephew so dearly. This, as Calvin well noteth, fell out by a providence, that Abram flowing now with worldly wealth, might not be too much affected to the world, the vinegar of contention with one so near unto him being put to the sweet of his great increases before spoken of, that he might not be overmuch pleased with the taste thereof. And of the incommodities [Note.] of riches, it is good for us often to think, that we may not so earnestly desire them.
And there was a strife between the herdmen of Abram's cattle, and the herdmen of Lots cattle.
Philo entreating of this contention saith, that Lot growing rich, did carry himself variously towards Abram; sometimes familiarly and flatteringly, and sometimes contemptuously and proudly; and hereupon his servants observing their Master grew contentious and quarrelsome, railing upon and falling out with Abram's servants, but they for the mildness of their Master gave way unto them, who upon this grew more insolent and impudently bold, so that they were at length forced to betake themselves to arms. This Abram perceiving, and thinking, that his men being more, if they should go to it with blows, that his Nephew Lot might be made a sad man through the destruction of some of his men in this conflict, seeketh to prevent their intended fight, and so maketh offer to Lot to choose to go to some other place. About what in particular they quarrelled it is easy to conjecture, viz. for pastures and waters, whereof there were scarcity in those parts. But what is this, which is added, The Canaanites and Perizzites dwelled then in the land. Some say, that this was added to show, that the thing before spoken of might well be true, that the land could not contain the cattle of Abram and Lot: because not only they, but also the Canaanites and the Perizzites dwelt in that land, so that Abram and Lot could not have all, but such part of the land only, as they would spare them. Others, that it is premised, as a reason, why Abram sought to appease this contention, lest these uncircumcised seeing their quarrels should take occasion to speak ill of them and of their religion, and this is such a reason as the Apostle toucheth upon, 1 Cor. 6. 6. and thus it is commonly taken. Lastly, others taking it as a reason also, yet say that the force of it lieth thus, these heathen were infense enemies, and therefore waited but for an opportunity to invade these new-come guests, whom they could not but envy for their wealth and different religion. Abram therefore wisely foreseeing this danger, seeketh the rather to pacific the strife by dividing. Thus Calvin, to whom I rather subscribe, because it was most fit, having spoken of the strife of their servants, that he should set it down, if there were anything else which aggravated the mischief, as this indeed doth, that they dwelt not then with their families alone in the land, but in the midst of enemies, who whilst they by their dissensions wasted one another, would be the more glad, as thinking by this means to come shortly to make a prey of their great substance, and yet the other may be added well, as a second and third reason also.
And Abram said to Lot, Let there be no strife, I pray thee, between me and thee, &c. That they two contended, is not said before, but only their servants: but, as was noted out of Philo, Lots servants took occasion to strive thus upon their Masters ill carriage towards Abram. Brethren, Abram saith, they were, and not only kinsmen, to move him the more, and amongst the Hebrews, kinsmen were commonly called brethren. Lo, here one, to whom wrong was [Note.] offered, seeketh to him that offered it, although he were his Uncle and Superior; to teach us to do likewise. And again, that this consideration, that we Christians are all brethren, should keep us in unity.
Is not the whole land before thee? Separate thyself I pray thee from me, if thou take the left hand, &c. Some gather from hence, that the land was but little inhabited, so that although in the place, where now they were, no more room might be had, yet further off there was room enough to inhabit and keep their cateel in. The Septuagint read it, If thou wilt go to the North, I will go to the South, happily, because the North was on the left hand, and the South on the right. Here the goodness of Abram doth yet more appear, in that for peace sake, he giveth his inferior his choice, as before through the lowliness of his mind he had made himself but equal to him, in saying, We are brethren.
And he lifted up his eyes, and behold, all the plain of Jordan was well watered every where, before the Lord destroyed Sodom and Gomorrah, even as the Garden of the Lord, and like the land of Egypt, as thou comest into Zoar. This plain of Jordan by means of that famous river overflowing it becoming so fruitful, lay towards the five Cities, called Pentapolis, that were afterwards for the foul sins of the inhabitants destroyed by fire and brimstone, one of which was Zoar, or Segor, as some read it, chap. 14. 2. which is here mentioned. Now this whole tract of ground went commonly under the name of Sodom and Gomorrah, because (as is likely) they were the greatest, as being most known, and most commonly spoken of. And he saith, that it was a most pleasant place, even unto the entering of Zoar, comparing it for this cause with Paradise watered with four famous Rivers, and unto Egypt watered with the River Nile, for so was this place watered with the River Jordan. Yet some understand these words, as thou comest unto Zoar, as having reference to a part of Egypt, lying towards Zoar. But because it nowhere appeareth, that this part of Egypt was more fruitful than that, which lay towards other Cities of Palestine, I rather prefer the other exposition.
Then Lot chose him all the plain of Jordan, and journeyed from the East, &c. Here a question ariseth, how Lot can be said to have gone from the East, when as that place lay Eastward from Canaan? Our new Translation readeth it, Lot journeyed East, as if he had gone to the East, but in Hebrew it is 〈 in non-Latin alphabet 〉 from the East; not 〈 in non-Latin alphabet 〉 to the East, howsoever some contend that 〈 in non-Latin alphabet 〉 is sometime put for 〈 in non-Latin alphabet 〉 , but, as Luther justly objecteth, some other place of Scripture then should be shown, where this particle is thus used, and because there cannot, he resolveth it by saying, that the place, to which Lot went, was Eastward on the other side of Ai, if respect be had to Abram's abode, or else that they separated in their journey out from Egypt, before their coming to the mountain between Bethel and Ai, and so that, which is here set down, is to be understood, as spoken by way of capitulation, or lastly, because the word 〈 in non-Latin alphabet 〉 may be translated, from the beginning, for so the Chaldee Paraphrast rendereth it, Lot is said to have gone from the beginning, because he went first, betimes in the morning his way. But there is no need to seek to any of these shifts: for the place, in which they now were, was more Eastward, than that plain, to which Lot went, although in respect of those parts about Sodom, the land of Canaan, if the whole be considered, lay westward, and that Pentapolis be afterwards spoken of, as the East-limit of Canaan.
And Abram dwelt in the Land of Canaan, and Lot dwelt in the cities of the plain, and pitched his Tent towards Sodom. Now the men of Sodom were wicked, &c.
The cities of the plain were those five cities, which were destroyed afterwards with fire and brimstone. In these Lot is said to have dwelt, because sometimes in one, and sometimes in another, as was most convenient for the feeding of his cattle, until that he came to Sodom it self; of the wickedness of the people whereof Moses here telleth, to show, that Lot having his choice was not so happy herein, as Abram, because although he lived in a fruitful soil, yet he could not, but be vexed at the unclean conversation of the people, and as notorious sinning always bringeth down God's judgments, so by the sins of the Sodomites within a short time most horrible judgments were brought down upon that place, whereby Lot was put to more detriment by far, then he got gain there, and hardly escaped with his life. Yet, as Oecolampadius noteth, there was a providence in Lots coming thither, that they, having a Preacher of Righteousness amongst them before their destruction for sin, might the more justly be so severely proceeded against. It is to be noted, that he doth not only say, that they were wicked, but also sinners before the Lord exceedingly, to aggravate their wickedness, his meaning being, that they sinned so, that the cry of their sins went up to Heaven, into the presence of the Lord, as is afterwards expressed, Gen. 18. 21. Others say, that their impudent and open sinning is meant, for thus their sinning is described, Esa. 3. 9. Others, their sinning against their own conscience, which is known only to God. And lastly, some, their sinning, when they were admonished and reproved by the men God, such as Lot was. I rest in the first.
When Abram and Lot were thus separated, the Lord comforted Abram, bidding him to look towards all the quarters of Heaven, and promising, that his seed should inherit all that land forever, and that it should be innumerable, as the dust of the earth, bidding him therefore to walk through the breadth and length of all that land, whereupon he removed his tent, and came and dwelt in the plain of Mamre, which is Hebron, and built an Altar there to the Lord.
It it not to be doubted, but that Abram was troubled at Lots departing from him, and therefore the Lord comforteth him now again in this manner. But from what place could he look to see all the quarters of the land of Canaan? [Quest.] Oecolampadius saith, that the eyes of his mind, and not of his body are meat. But the place where he then was, was a Mount, and therefore fit to behold from thence, and to see far about every way, and therefore it is improbable, that he should mean any other looking then with the eyes of his body, being then so elevated, as then it was. But it may be thought impossible from any one place to see a country of that greatness full of mountains and valleys towards every quarter in the full extent thereof. And yet Moses is said likewise from mount Nebo to have seen all the land, before he died. To this Saint Augustine answereth thus: Abram did not see the whole land at one view, but he saw far into all the quarters Eastward, Westward, and Southward, having a promise that his seed should inherit, not so much only as he saw, but that which he then saw, and forth on, as far as that whole country extended towards every quarter of heaven, which is plainly intimated in that when he had bidden him look every way, he biddeth him to arise and walk over the breadth and the length of the land, that in his perambulation he might see the whole land every way in the full extent, which he promised unto him, because standing in one place he could not possibly do it. To this effect Augustine, but that I have made his answer a little more full. Some hold, that this speech was had to him in a dream, and so all was represented unto him, some, that God by his Divine power made him to see all at once setting before his eyes, as it were, the Map of all together, as the Devil shown Christ all the kingdoms of the earth in the twinkling of an eye. But it is not spoken, as if Abram were then sleeping but waking, and the speech doth not agree with that of the Devils showing to Christ the whole World, and therefore is not so to be expounded, and so Augustine's answer remaineth, as the only true solution of this doubt.
For that, which is said touching Abram's seed, that it should be as the dust of the earth, it is an hyperbolical speech. Touching the Lord's bidding of him to walk through the land in the breadth and length thereof, which it doth not appear by the History that he did, it is not to be understood therefore as an absolute command, but as if he had said: Walk through the length and breadth of it, if thou wilt, and take a full view of it, for it shall all be thine in thy posterity: or else when Abram is said to have gone and dwelt in the Plain of Mamre, the meaning is, that having gone through the land, as the Lord bade him, he finally came and dwelt in this place, as Musculus hath it. The Plain of Mamre is so translated, as the Plain of Moreh, Chap. 12. 6. the words thus rendered be in Hebrew 〈 in non-Latin alphabet 〉 the Oak, or Thicket of Mamre, but how it cometh to be rendered the plain of Mamre, see there. The Chaldee Paraphrast, according to the word, rendereth it quercetum Mamre. This place was named from Mamre an inhabitant of that Country, who built him an house and dwelt there, being brother to Eshcol and Aner, mentioned, Chap. 14. ver. 13. as Abram's confederates, who grew into this league with him, because conversing together they were instructed by Abram in the knowledge of the true God. It was, as he writeth, distant from the place, where he dwelt before, viz. the mount between Bethel and Ai thirty miles, and near to Hebron, viz. but one mile off. But the Text saith, that it was Hebron, so that the city of Hebron included this place, as an appurtenance thereof. But the name of Hebron it obtained afterwards from Hebron, the son of Caleb, being before called Arbe, which signifieth four, for the four Patriarchs buried there, Adam, Abram, Isaac, and Jacob. In the Hebrew Commentaries, for the four, Abram, Aner, Eshcol, and Mamre dwelling there. Here David reigned seven years, here the Priests dwelt, and this was one of the cities of refuge, and here now Abram buildeth another Altar, intending happily to make some long abode, that he might offer his sacrifices from time to time thereupon. Whereas, ver. 15. God promiseth this land to Abram and his forever, it is to be understood, that the word 〈 in non-Latin alphabet 〉 here used doth not only signify to the end of the world, but to a certain period of time, which is their ever, of whom it is spoken, as 1 Sam. 1. 22. Hannah saith, that she will bring her child Samuel, and he should remain before the Lord 〈 in non-Latin alphabet 〉 , that is, during his life, so Deut. 15. 17. Jer. 2. 19. So in this place forever, is during all the time of Abram's posterities being a peculiar people to the Lord. But at the propagation of the Gospel to all Nations, this time was terminated, they ceasing then to be the Lord's peculiar, the whole World, where the Gospel was embraced, becoming then the Lord's inheritance, and the children of Abram, as well, yea or rather, then his carnal posterity, because they were rejected for their infidelity, and these received. Saint Augustine handling this question divers times, as lib. 16. de Civit. Dei. c. 21. and cap. 17. lib qu. in Gen. qu. 31. lib. ad Orosium, cap 5. giveth divers answers, but that which is chiefly to be rested upon, is the same with the solution before going, that forever and eternally are not all one, although in translating that word, one be used oftentimes for the other. Because forever is manifestly put for a most long time, the end whereof is not mentioned, and so it is here to be understood. Or forever, is during that World, in the time whereof it is spoken, so that the time of the Gospel being, as it were, a new World, for the great alterations of all things, the old World was then ended, when this was preached, and so the 〈 in non-Latin alphabet 〉 of that was fully expired at that time.
CHAP. XIV.
ANd it came to pass in the days of Amraphel King of Shinar, Anach King of Ellasar, Chedarlaomer King of Elam, and Tidall King of the Nations, &c. Why Moses inserteth this History here of the Wars of Heathen Kings may easily be gathered, viz. because Lot was amongst them, and Abram acted a part herein. And hereby is intimated, how the Lord did first more lightly [Note.] punish the Sodomites, after Lots coming and preaching repentance unto them, they being nothing moved hereby to break off from their foul sins, before he brought utter destruction upon them. And again, to what miseries they expose themselves, who for worldly respects mingle with the wicked, as Lot did. Lastly, with what courage and warlike virtue, the Lord endued Abram, as well as with humility and meekness, and how in all attempts he was with him to bless, prosper, and encourage him, and how full of courtesy he was, and free from all desire of the base gain of this World, so that he shown himself indeed a mirror of all manner of virtue. For the time, when these things were done, it was doubtless, as by the course of the History is intimated, after that Lot and he being parted, he dwelt in the Plain of Mamre, with whom, and his two Brethren he was grown in league, so that they went to this War with him, but precisely what year after, it cannot be determined. These Kings Josephus calleth four Emperors of the Assyrians living under the obedience of that great King of Assyria, who then was Emperor of Asia. Diodorus saith, that they were Persians, Eupolemüs, that they were Armenians, as Eusebius reporteth. But of the Armenians Moses speaketh nothing, and for the Persians, they came not to have a Kingdom, till long after this. But the Assyrians indeed had then taken the Kingdom from the Babylonians, and so he which is here called the King of Shinar, might well be the King of Babylon or of Assyria, seeing Babylon was in the land of Shinar, Gen. 11. 2. and the other three were either under him, or Confederates with him. Touching the name of the King of Assyria, Amraphel; I read nothing in other Histories, but that Ninus was the first, Semiramis his Queen the next, that reigned in that Empire, and Ninias or Nemeis, as Eusebius calleth him, the third, in whose time it is conjectured, that this War was made. Touching the second, Arioch King of Ellasar, in the vulgar Latin, King of Pontus, but erroneously, because Pontus was too far from hence, for the King thereof to come and War in this place. He is therefore held rather by most to have been King of a City in Palestine, and Stephanus nameth this to be Coelesyria. Touching the third, Chedarlaomer King of Elam, of the Elamites, came the Persians, who afterwards by their greatness obscured and put out the name of the Elamites. Touching the fourth, Tidal King of the Nations, he is thought by some to have been King of Galilee called Galilee of the Gentiles or Nations, because a place full of Ports, they repaired for traffic from all Countries thither. But Vatablus thinketh, that some place was called by the name of 〈 in non-Latin alphabet 〉 translated Nations, over which he reigned. Calvin, that the people, over whom he reigned, were Runnawayes from divers Nations, whom he received, making an Army of them.
These made War with Bera King of Sodom, Birshah King of Gomorrah, Shinab King of Admah, Shemeber King of Zeboiim, and the King of Bela which is Zoar.
If the signification of the names of these Kings be respected, as Oecolampadius noteth, they were very bad, 〈 in non-Latin alphabet 〉 Bera signifieth in malice 〈 in non-Latin alphabet 〉 in wickedness, and 〈 in non-Latin alphabet 〉 he which hateth his Father. The fifth is not named, because happily his City was very small, called therefore Zoar, as we may see afterwards, Gen. 19. 22. and so he is omitted as a King of small reckoning. Now all these joined together in the valley of Siddim, which is the salt Sea. This valley of Siddim in the vulgar Latin Translation is rendered vallis sylvestris, and accordingly by Aquila and Theodotion, amoena nemora. But the Chaldee Paraphrast readeth it vallis agrorum The word Seed, or Sadeh, of which Siddim seemeth to come, signifieth to till a field plain, as when it is harrowed over, or make a wall plain and even by pargeting, so that if the word be taken Appellatively, it signifieth a Plain in the midst of tilled grounds. But it seemeth rather to be a proper name, and that the place was before full of Salt-pits, which after the burning of Sodom was turned into the Dead-Sea, being then, as it were a sea of Salt and Brimstone; wherefore Jerome saith, it may be expounded vallis salinarum, and for the Lake running there, being saltish, and the multitude of Salt-pits it might well be called the Salt-sea, according to the Hebrew phrase, whereby the congregating of many waters together is called a sea. It was not so, as is most probable, in times past, although some Lake did run there from the beginning, for the River Jordan runneth through this place, but Moses speaketh of it, as it was, when he wrote this Book through the judgment of God.
Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. 5 And in the 14 year came Chedorlaomer, and the Kings that were with him, and smote the Rephaims in Ashteroth Carnaim, the Zuzims in Ham, and the Emims, &c.
Lyranus here examining the reason, why these four Kings coming against the five before commemorated, fought first against other people's, answereth, that most probably Chedorlaomer help them first in subduing their Enemies, and then they came on with him to helped him in subduing these his Rebells. For that he was not the chief amongst them, but rather the King of Shinar, appeareth by the order of Moses in placing of them, wherefore it was fit, that his turn should be first served, and then that Chedorlaomer should have help; but because the other Kings quarrels against the Rephaims, &c. did nothing concern this History, but Chedorlaomers only, because of Lot, who lived amongst the Sodomites, they are omitted by Moses, and that only is set down. Touching the people's, here said to be subdued, the Rephaims, Emims, &c. Saint Jerome saith, that the Rephaims were Giants most strong in Arabia near to Sodom, and Zuzims and Emims signify terribiles and horrendi, and accordingly indeed Moses speaketh of them, Deut. 2. 10, 20. calling the Zuzims in the Moabites language Zamzummims. Touching the Horites see also Deut. 2. 12. unto Elparan. Touching this wilderness see Numb. 13. 1. it was that, through which the children of Israel passed, when they went from Mount Sinai. Touching En- Mishpat, to which returning they came next, which he saith, is Cadesh. It signifieth the fountain of judgment being in the desert of Arabia, nigh to which was Cadesh a City, as Jerome saith. It was called En-Mishpat, not at the time of this War, but afterwards, because God judged or sentenced Moses and Aaron there, for that they glorified him not, when he brought waters out of the Rock. Here they smote all the Country of the Amalekites and the Amorites unto Hazzezon-Tamar. This by some is interpreted the City of Palme-trees, for Tamar signifieth a Palm-tree, and is now called Engedi. Now if any man shall marvel, why Moses doth so diligently commemorate these several people's thus smitten Chrysostom showeth that this was not done, but upon good consideration, that hereby the power of these barbarous Kings might the more appear, in that they overthrew and subdued all, wheresoever they came, yea, Giants and men of such might, as that they were terrible and dreadful to all their Neighbor Nations, that so the mighty power of God working with Abram might be the more magnified, they being overcome, and destroyed by him with so great facility and celerity. Against these four Kings, the five before spoken of go forth to fight, all whom Moses numbereth over again by name, adding that four fought against five, and overcame them, that God's hand might be acknowledged herein, the fewer prevailing against the more, through a just judgment upon them for their sins. For they had not only the advantage of the number, but also of the place, full of salt-pits, by them chosen purposely (without doubt) to entrap their enemies, being ignorant of the dangerous pits there on every side.
And the vale of Siddim was full of slime-pits, and the Kings of Sodom and Gomorrhah fled, and fell there, &c. Some say, that they cast themselves into these, to avoid the dint of the enemies sword, and so perished, but this cannot be, because the King of Sodom cometh after this to meet Abram, v. 17. The Hebrews feign, that these two Kings by chance fell in as they fled, but were preserved alive, that they might acknowledge God's power in bringing Abram out of the fire of the Chaldees. But this is a fiction touching Abram, only that which they say first is most likely to have been true, that they fell into some of these pits, but perished not, and so came out again when their enemies were gone, because otherwise the King of Sodom could not have come forth after this to meet Abram. To expound their falling in these pits of their armies falling, as some do, is forced, for it is spoken plainly of their persons, their armies being in that hurly burly mingled with the armies of the other Kings, and so many of them doubtless escaping to the mountains with others, or being taken prisoners,
And there came one that had escaped, and told Abram the Hebrew, &c. Touching the name Hebrew, enough hath been said Gen. 10. 21. Who it was that escaped, divers conjecture diversely, some that it was a godly man, some that it was Og the King of Bashan, but these are idle imaginations, it is most likely, that it was one of Lots servants, who knew the near relation of Lot to Abram, being preserved by a singular providence, that Abram might by him be thus stirred up for the rescue of Lot. Abram then dwelling in the plain of Mamre, and having him and his two brethren Eshcol and Aner, confederates with him, he armeth his trained servants borne in his own house 318, and pursueth them unto Dan.
Musculus moveth a question here, how Abram could make a league with Mamre and his brethren, they being Amorites, and so such as with whom his children afterwards were forbidden to make any league, Deut. 7. • , 3? To this he answereth first, that they sought it of him, as is most probable, and therefore it tended to God's glory. Secondly, that at this time they had the possession of the land of Canaan, neither were they yet to be expelled, and therefore Abram was not now tied from making leagues with them, as his children were afterwards. And Oecolampadius noteth, that hereby this entering of them into league together appeared to be of God, in that to assist Abram a stranger they would thus adventure themselves to go and fight with him against four such Kings being Victours so many times, and by their victories so fleshed, as they were to quell all assailants. But if they were converted by Abram, as H. Bunting noted before, v. 18. all this question is cut off. By the number of men, that Abram had able to bear arms, it appeareth, that he was a Prince amongst this people, and so other Lord's or Princes, such as it is likely these were, might well seek to be in league with him. These 318 saith Josephus, were all Captains, having everyone his band of men, but this is incredible. A necessary question here offereth itself, how this expedition of [Quest.] Abram may be justified, seeing the Sodomites and the rest were subjects to Chedorlaomer, and in his thus coming against them for their rebellion, he did no more than agree with justice? Moreover Abram was not armed by any public authority, which is a necessary thing required in him that taketh up the sword to shed blood; for against all private persons that of the Lord holdeth; He which taketh up the sword, shall perish with the sword. There is one who handleth this question, & having set down such things, as must necessarily concur to the making of a just war, as 1 a just cause, 2 a right intention, 3 such a state and condition of life, as agreeth with warfaring, 4 a measure in revenging injuries, 5 lawful authority, 6 wisdom and providence, that he which maketh war bring not himself and his into danger. He saith, that all these concurred in Abram, for it is most probable, that Chedorlaomer at the first subdued these Cities unjustly by force, compelling them tyrannically to serve him, and his cause was just, and by the joining of Aner, Eshcoll, and Mamre Princes of that Country with him, it appeareth, that he was armed by the authority of the Kings there, and certainly he had such a confidence in God's help, with whom he had such familiarity, that he knew he went not without him, so that even with those few he had full assurance to prevail, and as for the other things requisite, there is no doubt to be made of them. And unto this we may add, that Lot his brothers son being but a stranger in that land, and living innocently towards all was manifestly wronged, for whose cause especially he undertook that expedition. Touching the place called Dan, to which he pursued them, it was before called Lais, until that the tribe of Dan, the old inhabitants being expelled, inhabited there, from whence it afterwards took the name. To this place from Hebron, H. Bunting saith, it was one hundred twenty four miles. It was the furthest North-coast of all the land of Canaan, according to Hieronymus, and within 4 miles of Paneas in Phoenicia: From this Dan, he saith also, that Jordan took the name, because it rose from two Rivers meeting here together.
And he divide himself against them, he and his servants by night, and smote and pursued them unto Hoba, which is on the left hand of Damascus. Abram came to the camp of his enemies, as Josephus saith, the fifth night after that he set forth. Hoba was a Town, inhabited afterwards by Christians called Ebionites, according to Jerome. R. Solomon denieth it to be a proper name, and saith, that Dan was called so for the great fault of Idolatry committed by the Danites, because Hoba signifieth a fault. But that it was a divers place is plain, because from Dan he pursued them hither. The vulgar Latin hath it Hoba in Phoenicia in some copies, but it is not so in the Hebrew or Septuagint. The great prudence of Abram appeareth by his dividing of his Army thus, that he might rush upon his enemies unprepared in many places at once. Although he and his servants only be spoken of, yet it is not to be doubted, but that his confederates with their servants are meant also, for they all now served him in this war.
And the King of Sodom went out to meet him at the valley of Saneh, which is the Kings Dale. Of this Saneh it was spoken before, v. 5. It was a City of the Emims near to Sodom, adjoining unto which was a spacious plain, called the plain or valley of Saneh, extended from the mountains of Gilboa and Hermon all along by the River Jordan even to the dead sea, according to Brocardus. Here it is likely, that the King was wont to exercise himself with his soldiers, for which cause it was called the Kings Dale. And accordingly the Chaldee Paraphrast saith, Ipse erat locus stadii Regis.
And Melchizedek King of Salem brought forth bread and wine, and he was a Priest of the most high God, &c.
Touching Melchizedek, what the divers opinions of Expositors are, and of Abram's paying of tithe unto him, I have spoken enough in my Expositions upon the New Testament, Heb. 7. so that I shall spare that labor here. The Hebrews generally hold him to have been Shem. The Hierosolym. Targum saith, this was Shem the great, so R. Eliezer and Talmud Babyl. but with what probability see upon Heb. 7. His bringing forth of bread and wine is thought by some to have been to refresh Abraham and his soldiers, by others both to offer sacrifice first unto God, and then for this end also.
And the King of Sodom said unto Abram, Give me the persons, and take the goods to thyself. 22 And Abram said, I have lifted up my hand to the Lord, the most high God, possessor of heaven and earth, 23 That I will not take from thee a thread even to a shcelatchet, &c.
The King of Sodom hereby desired to express his gratitude unto Abram in that he offereth him all the recovered prey, which doubtless was great, forsomuch as these Cities were very rich, and fruitfully situated. But Abram although he had made this war at his own charge, doth utterly refuse to take any part thereof in way of satisfaction, and much less to enrich himself thereby; thus showing a mind most free from covetousness, contrary to that which is in mighty Victours. For the oath here taken by him, I have lift up my hand, &c. it may seem to have been needless, because without it he might well have refused these goods. Calvin saith, that some hold, that he sware thus, to instruct the King of Sodom in the knowledge of the true God, but indeed, there are two other reasons. 1 That he thought that the King of Sodom and others measuring him by themselves, would not have believed him without an oath, speaking of a thing so unusual amongst other great men in the like case. 2 That by interposing the name of God, he might bind himself against all temptations in this matter. And so his saying, I have lift up my hand, &c. is, as if he had said, I do lift up my hand in calling upon the Lord, and to do so to me and more also, if I take ought, &c. But for his describing God in this full manner, The Lord, the most high God, possessor of heaven and earth, he doth it to instruct the Heathen King in the knowledge of the only true God, lest thou shouldst say, I have made Abram rich: this is not spoken in disdain, but to show his affiance in God to be supplied with wealth sufficient. A good man will not be enriched by anything of the [Note.] Sodomites.
Save only that which the young men have eaten, and the portion of the men that went with me, &c. Although Abram would not take anything to himself of that, which by the law of arms he might, yet he will not make a law for others, but leaveth them to take their parts: so we must not require, that others should always do as we do in points of liberality, for this were too much morosity, as Musculus speaketh. But why did he not except the tithes [Quest.] also given to Melchizedek? Ans. A tithe was to be paid of custom to God in way of gratitude, and therefore there was no need to mention this: but some will have the tithes paid to be understood of the tithes of the goods of those four Kings whom Abram overthrew, and therefore, that Abram spake nothing of them. But he is said to have given to Melchizedek the tithe of all, and that in the presence of the King of Sodom, and so there was no need to except them.
CHAP. XV.
AFter these things, the Word of the Lord came to Abram in a vision, saying, Fear not Abram, I am thy shield, and thine exceeding great reward. That is, after the Victory before commemorated, and his refusing of any gain thereby, to confirm him against all other enemies, and in the contempt of these worldly things, in respect of which he had shown such an heroical mind. Some, as Calvin saith, imagine, that some ill accident had befallen Abram, making him to fear, and filling his mind with new troubles, because it is said, Fear not Abram; but this is only conjectural: more probably, he might conceive, that although he had gotten this Victory, yet those barbarous people might repair their forces again, and come upon him with a greater power. Moreover, the people of that Country might envy him for that his great good success, and forecasting, that in time he might assault them, and seek to get dominion over them, mutter something against him tending to a conspiracy, which might make him afraid. And lastly, his mind might happily upon this Victory be ready to enter upon new conceits of making himself great by the sword; wherefore to prevent this, or to confirm him against those other fears, the Lord apearing, spake thus unto him; to this effect Calvin. But this vision cometh so plainly upon his contempt shown of worldly gain offered unto him, as that I think it vain to seek after any other reason then that, which was rendered at the first. After these things, in the Hebrew is, after these words, whereupon Chrysostom expoundeth it accordingly, after that he had spoken to the King of Sodom, and by that speech of his calling God therein, the most high God, Possessour of heaven and earth, thus instructing the Heathen in the knowledge of the only true God, he appeared unto him, saying, Fear not Abram, fear not, that thy substance shall now be the less, because thou hast refused to increase it by the goods offered thee. But the Hebrews do not only set forth words, but things done, commonly by this phrase, and therefore that Father doth also add, after that he had paid tithes to Melchizedek, and performed all things before related.
Touching the time, it is uncertain, how long after, but by the Septuagint the words are rendered thus: The Word of the Lord came to Abram in a vision by night, which Chrysostom also followeth and many others, saying, that the night was the most quiet time, and fittest for this revelation, and that it was in the night, is most probable, because he biddeth him to look up to the stars, and number them if he could, saying, that so his seed should be. Yet some there are, that think this vision was in the day, because of that which followeth, where mention is made of the Sun going down, ver. 9, 10, 11, 12. But it may be, that Abram took those beasts, and divided them the next day, which was the fittest time for such actions. But Abram was not asleep, when the Lord spake thus unto him, as appeareth by their collocution. But whether did Abram [Quest.] now see any apparition? To this it is generally answered, that he did, an Angel of the Lord representing the Lord's person appeared and spake thus unto him, and that he saw something, is intimated in the word vision. Now that which the Lord said unto him in this vision, was, that he was his buckler and his exceeding great reward, that is, both a protector, as he had late experience in his war. And whereas he refused the gifts and rewards offered by the King of Sodom, he was and would be a great reward unto him. For to have God on our side is more, then to have all worldly wealth. And this may be a comfort to every faithful person, when by refusing to take the courses of gain [Note.] used by the world, he debarreth himself from any benefit, he gaineth hereby, for he hath God himself for his reward.
And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the Steward of my house is this Eliezar of Damascus, &c.
By this speech Abram seemeth to set light by the comfort in this vision given unto him by the Lord, as if he should have said, Thou promisest indeed great favor unto me, but I know nothing, which may be done more for me, wherein I can have any great comfort, unless I might have a child to possess the goods, which thou blessest me withal. For alas, I am now an old man, and going out of the world, if then I have no children, though I abound with wealth, as thy promise seemeth to imply, it will be nothing unto me. Now Abram spake not thus, as being ungrateful for so great a favor, but as putting the Lord in mind of that promise touching seed, and such seed, as wherein all the Nations of the earth should be blessed, he thinking it now high time, if ever, for the Lord to remember him herein, which indeed he prized above all Worldly wealth, not only out of a natural desire of issue, but because upon this other great promises of inheriting that Land, and of blessing upon all Nations did depend. I go childless, in the Septuagint's Translation it is: I am dismissed without children, that is, I being old die childless. Chrysostom according to this noteth, that to die for the servants of God is to be dismissed or let go, we being tied and bound, as it were, whilst we live in this world, and then let go free. So Saint Paul, desiring to be dissolved. And this word going, is often used for dying, so Luke 22. I go away, as it is written, and, Luke 2. Now lettest thou thy servant depart. And the Steward of my house is this Eliezar of Damascus. In the Hebrew these words are thus read, the son of Mesech of my house, &c. And by the Septuagint the word Mesech is retained, as a proper name. Vatablus expounding this word, rendereth it filius derelictionis domûs meae, that is, the son, to whom I have left all the care of my family-affairs, which is, if a man will render it in one word, according to our translation, the Steward of my house: & so it is rendered by Jerome, the son of him, that is, the Steward of mine house. Calvin saith, that Mesech is by some derived from 〈 in non-Latin alphabet 〉 discurrere, because the steward went about all businesses of the house, some from 〈 in non-Latin alphabet 〉 pocillator, is if the Butler were meant, but 〈 in non-Latin alphabet 〉 signifieth derelictio, and therefore the best translating of it, is filius derelictionis, not as if hereby he meant, that he should leave all to him, as some expound it but because he was his Steward, and so by course, he being dead, himself without a child, this man should have the government and disposing of all. Hereby all hold, that Abram vilified his estate, as being worse then his servants, seeing he had a son to leave behind him, but himself had none, and yet this servant was both a slave, being bought with his money, and a stranger, a Syrian.
But how could this be so, seeing he is said by and by to be borne in his house? The answer is easy, he bought the father, and of him was this son [Quest.] gotten, since his coming to serve Abram. The speech is Eclipticall, and to be supplied thus, the son of my Steward is this Eliezar, to whom I must leave all the wealth, wherewith thou hast or shalt bless me. A question is here made by some, whether this man built the city Damascus? Jerome answereth, that he did, and the Scholastical History saith the same, and many more. But both Josephus saith, that Hus the grandchild of Shem built it, and Jerome also following him elsewhere saith the same. And I cannot see, how he can be said here to be of Damascus, it being spoken of by Abram, as now built, if he were the builder of it. And therefore I subscribe to Josephus, that this City was built, long before his time, especially because it is spoken of, as being a city, when Abram fought with the four Kings.
And behold, the Word of the Lord came to him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir, &c.
The Lord was not angry with Abram for his doubting of the seed promised, but when as he erred, thinking happily that the Lord meant one of his family, by whom he should so grealy increase, when he promised, that his should be numberless, he gently correcteth this his error, and confirmeth him touching an innumerable offspring to come out of his own bowels, teaching us by his own example meekly to seek to strengthen the weak in faith, and not to carry [Note.] ourselves harshly towards them; So Calvin.
Then he showeth him the innumerable company of the stars of heavev, promising, that so his seed should be, that by seeing the stars at once made by the Word of God, he might acknowledge his power to make his seed innumerable also, whensoever it pleased him, although he were very old, before, that he had any child. Here is an Hyperbole again, as before, in saying, that they should be as the dust of the earth. And this is not to be understood either by Ishmael, or other children, which he had by Keturah, but by Isaac only. For accordingly we see how wonderfully his posterity was increased in Egypt in a few years, see also Deut. 10. 22. And yet his carnal posterity only is not meant here, but mystically his Spiritual, such as all the faithful are to the Worlds end. For even all these are the Children of Abraham. Gal. 4. 28, 31.
And he believed the Lord and it was imputed to him for righteousness. This is alleged, Rom. 4. 3. in the praise of Abram, and to prove justification by faith and not by the works of the Law, which yet is stiffly impugned by the Church of Rome, and therefore in my Expositions there I have entreated largely upon it, so that for the true sense hereof the reader may have recourse thither.
And he said unto him, I am the Lord God, which brought thee out of Ur of the Chaldees, to give thee thisland. ver. 8. And he said, Lord God, whereby shall I know, that I shall inherit it.
The Lord here remembereth his bringing of Abram out of Chaldee a to give him this land, that believing already he might yet be more confirmed in his faith by recounting God's purpose towards him revealed long ago, because Jehovah, who promised, is without all variableness or shadow of change. God was the author of his peregrination hither for this end, and therefore it stood not with his glory to fail in the full accomplishment. So likewise [Note.] every faithful person may be confirmed by this consideration, that God hath brought him from a natural estate to be a true member of his Church, and therefore he will not fail, but give him an inheritance with his Church in heaven forever. Moreover, from benefits past we may well rest the more assured of God's mercy and favor for the time to come. Abram's asking of a sign to be further confirmed touching this, may seem to derogate from his faith so greatly praised before. But it is to be understood, that Abram was already fully persuaded of the thing, yet, as the Lord giveth leave to his servants, he craveth a sign, that as by the promise of his Word, so by the addition of a sign he might yet be more abundantly satisfied, both when, and by what means so mighty Nations should be expelled, and his posterity should be planted there. Thus Gideon asked a sign also, and Hezekiah, and because Ahaz would not, God showeth to be offended with him, as incredulous and desperate, and voluntarily giveth Judah a sign. Saint Augustine bringeth in the example of the Virgin Mary also, saying, that this asking of a sign urged no further doubting in Abram, no more then was in the Virgin Mary, when she asked, How shall this be, seeing I know no man, for she inquired only how, or by what means this should be. Chrysostom saith, it is, as if Abram had said, It is impossible (O Lord) that I should not believe that, which thou hast said, yet I desire to be taught of thee by what means this thy promise shall be effected, seeing I am old, and have been long in this Land already, but as a stranger, wandering up and down; and others have it in possession?
And he said unto him, take me an Heifer of three years old, and a she-Goat of three years old, and a Ram of three years old, and a Turtle Dove a and young Pigeon, &c.
The Lord in bidding Abram to do thus, condescendeth to the ratifying of his Covenant with Abrdm after the manner of the men of those times. For the Chaldeans, as Hilary observeth in speaking upon this, were wont to take a Bull or an Hog for the confirmation of their Covenants, and having divided it asunder, to pass through the midst of the parts placed one on the one side, and the other on the other, saying, So let me be cut in sunder, if I keep not this Covenant. Thus also Chrysostom, because, there was such a custom to confirm leagues, the Lord condescendeth to ratify his Covenant with Abram in this gross manner. And that the same ceremony was used amongst the Hebrews may be gathered, Jerem. 34. 18. for thus Theodoret observeth upon that place, and therefore the Hebrews to express the ratifying of a Covenant, say, to divide a Covenant, and because amongst the Romans they used to strike an Hog or a Sow in confirming Covenants, wishing, that they might be stricken likewise, if they kept them not, to make a Covenant in Latin is percutere or ferire foedus. But in the Lord's appointing Abram what to take, there is this difference; men anciently took but one Beast, the Lord biddeth Abram to take three, and two souls; again, they took an Hog or a Bull, but here a Bullock, a Goat, and a Ram are taken, and a Turtle Dove, and a young Pigeon: and the age of the beasts is set down, three years old, although some by the word translated, three years old, understand trebled, as if three of each of them were meant, but because there was no need of so many of each sort, and when two or three Bullocks are spoken of elsewhere, the number is plainly set down, and not a Bullock trebled, the common reading, a Bullock of three years, &c. is to be preferred. And of the Fowls it is said, that he divided not them, what may by all this be meant? Some will have this killing and dividing to be in way of sacrifice, [Quest.] but there is no such thing intimated by Moses, but only that it was done in way of confirming the Covenant. For these Beasts and Fowls singularly chosen, it is generally held, that the Lord would hereby intimate aforehand, what beasts and fowls should be accounted clean and fit for Sacrifice, for none but these are afterwardsa appointed to be used, except for the cleansing of a Leper, a Sparrow. But why should these be chosen for sacrificing [Quest] above all other beasts and birds? Philo saith, that a Dove is the mildest of all fowls, and the Turtle of solitary fowls, the most easy to be tamed. And the Bullock, the Goat, and the Sheep are the gentlest amongst beasts, whole herds and flocks of them being easily guided by one Man or Boy. Moreover, their eating of Grass and not of flesh, and their want of one row of Teeth doth further argue their mildness. They are also profitable, the Bullock laboring for man; the Sheep yielding him Wooll for clothing, and the Goat hair, besides the profit of their milk. Lyranus yieldeth another reason of the choosing of these, viz. because they were most apt to represent Christ typified in all sacrifices, the Sheep his innocence, the Goat his similitude unto sinful flesh, the Bullock his strength and patience in bearing and laboring, the Turtle his chastity and cleanness, and the Dove his meekness. But now for the present occasion a Bullock, Goat, and Ram of three years old are appointed, saith Theodoret, and three they are in all, to typify the oppressions to be borne by Abram's posterity for three Generations, and the Turtle the fourth, which because it is a solitary fowl, figured their coming out and living in the desert, in the fourth Generation after which the Dove showeth their coming to houses in Canaan, it being a domestical creature. Calvin saith, It is uncertain what is meant by three, unless that all the children of Abram, of what rank soever, were to offer themselves up in sacrifice to the Lord, by truly serving of him. But because here was no sacrifice made, I prefer that of Theodoret. For their killing and cutting in pieces hereby saith Calvin, was set forth the death of Abram, and the other Patriarchs, before the possession of the Land of Canaan obtained, and the afflictions of his posterity in Egyyt, in that they should not be only like a dead body, but also rent and torn, which aggravateth the misery. These Beasts do all serve man, and therefore were apt to set forth the servitude of the Hebrews in Egypt, but in that Birds are taken also, which are not divided, a free flying creature, this setteth forth their deliverance again. But Calvin will have this rather typified in the gathering together of the parts and placing them in order. But there is no such thing mentioned in the Text, as the gathering of them up, and therefore this is not so probable. The Beasts were divided, to show, how they in their servitude should be divided from their children being taken and cast into the River, but the fowls not, because, after their deliverance they were not subject to such a misery anymore. Or else happily, which I rather think, nothing is signified by dividing the beasts, and not dividing the fowls, but only Abram did this in dividing the beasts according to the common custom of those times, and because fowls were not wont to be used ro confirm Covenants, he took them only, and killed and placed them also, but divided them not, forsomuch as he had no order from the Lord, or president to follow in making division of them. As Abram, so we, to have God tied to us by Covenant, must take a Bullock of three years, that is, humility in submitting, as he doth, to the yoke, 1 towards Superiors. 2 equals, 3 inferiors a Goat of three by penitency, standing, 1 in confession. 2 contrition. 3 a resolution to flee all sin; and a Ram of three, by constant suffering crosses, 1 against fame. 2 against goods. 3 against life; and lastly, the chastity of a Turtle, and meekness of a Dove. And when evil spirits seek to hinder us herein, we must drive them away as Abram did the fowls, that fell upon these carcases.
And fowls fell upon the Carcases, and Abram drove them away. When Abram had thus prepared all things according to the commandment of the Lord, he waited to see the event, and whilst he did so, the carnivorous fowls of the Air came to prey upon these bodies of the beasts thus laid, but he rose and drove them away, which was not done without a mystery; by the fowls the instruments of Satan, wicked enemies of the Church being understood, who should afterwards trouble the Hebrews in their service doing to the Lord, but a providence should never be wanting to preserve the Church from their infesting of it, and to repel their malicious attempts against it. Thus Musculus. Others expound it of the Hebrews troubles by the Egyptians, but the other is best. Saint Augustine turneth it into another far different mystical signification of evil spirits set forth by the fowls preying upon carnal men in their divisions. Gregory maketh from hence an excellent Allegory saying, that like to these fowls, when we are offering the sacrifice of prayer, divers cogitations distracting the mind interpose themselves, but the faithful, as Abram, do strongly repel them, least the benefit of their prayers should thus be taken away, and they should be defiled hereby.
But when the Sun was nigh going down, an heavy sleep fell upon Abram, and lo, an horror of great darkness fell upon him.
For the sleep here spoken of, the same word is used to express it, that was used before to set forth Adams sleep, when Eve was made out of him, Gen. 2. 21. Saint Augustine will have the horrible persecutions of the Church towards the end of the World set forth hereby; of which the Lord speaketh in the Gospel. But because whatsoever was done at this time, was to prefigure something touching Abram's posterity according to the flesh, by his sleep, the Lord's seeming to sleep and to neglect his Church in Egypt towards the end of the time of their being in that servitude may rather be understood, and by the darkness so horrible the increase of their misery by laying more grievous burdens upon them, and killing their children a little before their deliverance. The Targum Hierosol. applieth here their miseries by Babel, Madai, Javan, &c. Some expound this sleep, as if it were an ecstacy, wherein that which followeth was revealed, as Adam had in his sleep a Revelation, as appeareth by his words touching Eva, when he awoke. Maimonides saith, all that prophesied were thus terrified, their joints trembled, and there remained no strength in them, and their thoughts were troubled, and the mind left changed to understand that which was seen, as we may see also, Dan. 10. 8.
And he said unto Abram, Know of a surety, that thy seed shall be a stranger in a Land, that is not theirs, and shall serve them, and they shall afflict them 400 years. And that Nation, which they shall serve, will I judge, and afterwards they shall come out with great substance.
Now the Lord plainly declareth what was before mystically represented, viz. the great afflictions of his posterity, and the time of their deliverance. But how contrary may we think this was to Abram's expectation? he looked doubtless for some more comfortable Revelation, but thus it seemed best unto the Lord to order the matter. And in making this known to Abram he respected rather the necessity of his posterity, then his present comfort. Abram for his own part had been so thoroughly confirmed by many Revelations, that the Lord knew well enough the invincible courage of his mind to bear anything, which he should learn to be decreed concerning his, how hard soever. But his posterity might well be discouraged at their long oppressions, if this had not been revealed, thinking that they would never have an end: Wherefore it was for their sake, and to support their faith, that the Lord now made thus much known, being well assured, that Abram would not fail to instruct his touching the same: for it appeareth plainly that he did, in that Joseph being ready to die, spake of the carrying of his bones out of Egypt into Canaan. And in dealing thus with the Hebrews before their deliverance, the Lord read, as it were, a lecture of the state of his servants in all ages, that [Note.] they must in this World expect many afflictions, and then come to the promised Land of glory and joy: and of the state of the wicked, that although they belong tolerated in their sins, during which time their case may seem to be better then that of his dear children, yet the measure of their sins being once made up, they shall have a dreadful time of judgment, and his children contrariwise a day of deliverance from all trouble, and possessions as great, as heart can wish. Thus almost Musculus also. But touching the number of years, it is hard to show, how this Prophesy was verified, both because they were not in Egypt, before their deliverance, above 215. and served not of these above 1 • 0 years, and yet Exod. 12. 40. their so journing in Egypt is said to have been 430 years. For that their abiding in Egypt was not above 215, reckoning from Jacob's first coming thither, is proved, because Cohath the son of Levi came then with him, Gen. 46. 11. who lived 133 years, and Amram his son lived 137, and Moses his son 80, before his bringing of the people out, Exod. 6. 18, 19, &c. all which years together are but 350, out of which deduct Cohaths age at his coming thither happily 20 years, and the years of his life after the begetting of Amram happily 57, and then out of the years of Amrams life after his begetting of Moses 58. l or so probably Moses was begotten of Amram aged 78, Amram of Cohath aged 76, and then the remainder of time will be 215. But because this reckoning is not so certain, count we the whole time from God's promise made to Abram, first in Mesopotamia, Gen. 12. For from thence to the giving of the Law, Saint Paul saith, that the years were 430, Gal. 3. 17. Now Abram was then 75, from thence then to the birth of Isaac were 25. from thence to the birth of Jacob 60, Gen. 25. from thence to Jacob's going down into Egypt 130, Gen. 47. together 225. wherefore, if they were delivered, and the Law were given at 430 after that promise, their abode in Egypt could be no more then 215. Thus also hold Josephus, Eusebius, Jerome, August▪ Beda, Rupertus, &c. And for the clearing of this doubt Saint Augustine, whom almost all follow, saith, that these words of the Lord, are to be understoed, not as setting the time of their servitude only, but both of that and of their wandering partly in Canaan, & partly in Egypt, because they are both conjoined together, the whole time of all this being, after seed given to Abram, 405 years, that is, beginning the account 25 years after God's first speaking to Abram, viz. when Isaac was borne, and for the five years overplus, this time is not spoken of for the rotundity of the number, especially, it being immediately added, in the fourth Generation they shall come out, which putting us upon another reckoning besides this, included not only 5 but 30 years more then 400, as we shall afterwards show. I have written somewhat already touching this difficult question upon Gal • . But now the more I consider of this common solution, the more do I doubt of it. Both because it is expressly said, Exod. 12. that the time of their sojourning in Egypt was 430 years, and not part in Canaan, and part in Egypt, and because it is said, in a Land, which is not theirs, in this place, whereas Canaan by God's decree and promise was theirs, and lastly, because the Lord having precisely set down the time, 400 years, it is not likely, but that he spake of the just number, and meant not 405. But what then shall we say to this difference? Verily for mine own part, I know none way of certain reconciliation, but that, whereas the years of the Hebrews abiding in Egypt are commonly reckoned by Cohath, Amram, and Moses, we grant, that besides these nominated, there were two more in the line of Levi omitted, Exod 6. which might well be, because Moses doth not there seem to propound to himself to set down anymore then the heads of Families in the time of the Hebrews coming into Egypt, and in the time of their going out, in the time of their coming in Levi and Cohath, and in the time of their going out Amram and Moses, such, as came between, because they lived and died in the time of that servitude, are in silence passed over: whereas this may seem to make against it, that Amram is said to be the son of Cohath, it is to be known, that grand-children two or three generations after are called Sons to their Grand-fathers, or great Grand-fathers, as well as their own children, for so by Matthew Joram is said to have begotten Uzziah, when as there were, three others between. And if we grant, that there were two more, and allow but to each of them 60 years several, both the whole number not only of 400, but of 430 years spoken of, Exod. 12. will be made up, and there will be a fourth generation, since their coming down into Egypt, viz. those two omitted, and Amram the third, and Moses the fourth, as it is here said, in the fourth Generation they shall come out with great substance. But deny anymore to have been, then the men named, and then they came not out in the fourth, but in the second generation, after their coming down, because Levi and Cohath were before that. And thus almost also Genebrardus in his Chronology standeth for the being of the Hebrews in Egypt 430 years. Against this there is but one thing to be objected, viz. the reckoning of Saint Paul, Gal. 3. making only 430 years between the promise to Abram, and [Object.] the giving of the Law, whereas by this account it is above 600. But this is easily answered, he saith not 430 and no more, for although there were more years, it is true which he saith, that there were so many, and happily he nameth these, because he found them ready reckoned, Exod. 12. and because then first, when they came into Egypt, this Prophesy, wherein the time is most particularly set down, that they should go out to possess Canaan, having been first cruelly used in Egypt, began to take effect. Let the Reader consider, and if he can find anything to satisfy better, candidly impart it. If there were no more, but the four named, Exod. 6. 16. happily Cohath was not borne till long after their coming into Egypt, as neither the children of Pharez; and if so, and he were borne but 17 years before his Fathers death, and Amram 13 before his death, and Moses 14 before the death of his Father Amram, the time will amount to 430 years, and yet no strange thing shall be admitted. For Abraham being 137 took Keturah to wife, and had by her many children, and therefore now a man might also get children being 120, or 123, or upward.
And thus the words of v. 16. are plain also. In the fourth Generation they shall come hither again, for so they did, Moses being the fourth from Cohath. For that a generation is thus to be understood, and not of a certain number of years, as sometimes it is, appeareth, Exod. 1. 6. And the Prophesy of 400 years spending in a strange Country, with this addition, may very well agree with the History, the time of the dwelling of the children of Israel in Egypt, was 430 years, for in the fourth generation, at the 80 years of Moses, 430 were expired. Full 400 years they were held there, and yet coming forth in the fourth generation, when 430 were expired, this Prophesy was accomplished. For the iniquity of the Amorites is not yet full. These words are added, as a reason of this long delay. The Amorites now possessed that Country, and the just Judge of the whole world doth never dispossess any people of their Country, but for sin, and that not for sin in any measure, but for abundance of sin, and most gross sins, and so long lived in, that it is apparent they are now incorrigible, which is meant the fullness of sin here. Some by iniquity understand the punishment of iniquity, as the word is used, Ezech. 18. The son shall not bear the iniquity of the Father: and so take these words, as if it had been said, the full set time to punish the wicked Amorites is not yet come. Now there is a time set often, unto which there are many years, partly, that the wicked might have time sufficient to repent, and partly, that a wicked people may be first used to scourge others, as the Assyrians were, and after as a rod, wherewith the child is chastised, be cast into the fire.
Others understanding iniquity properly take the meaning of these words to be this. The sins of the Amorites are not yet come to a full height for the heinousness thereof, the common committing of them, and the time of persisting therein. For sin is first said to be at the full, when not someone or few, but all manner of abominable sins are lived in. 2 When not a few, but very many, yea almost all are infected with those sins. 3 When such abominable sins are committed openly without all shame. 4 When by the long continuance therein without reformation by any means it is apparent, that they are incorrigible. For thus the Sodomites fulfilled their iniquities, Gen. 19. Isaiah 3. 9. Ezech. 16. for having been chastised with that war, Gen. 14. yet they reformed not. Thus also the Israelites. And these Amorites we may gather were likewise in the height of their sins, when they were cut off, Levite. 18. Deut. 9. 2. and Chap. 12. It seemeth to me, that both these are implied, the time of punishing them in such a manner, which the Lord had set, was not come yet, and their sins were not yet in every respect grown to that full height. For there was Aner, Eshcol, and Mamre godly men of them, and doubtless yet there were some others, but before their destruction all were worn away, as in Sodom, and in the old world, only Lot with his remaining in the one, and Noah with his in the other. But why doth the Lord speak only of the Amorites, and not of the Canaanites [Quest.] and other people's also? Ans. The Amorites were the chief, as being greatest of body, and strongest, and possessed the land in many parts, as appeareth, Gen. 14. Deut. 1. Numb. 13. &c. and most notorious for their wickedness, whence in upbraiding Judah the Prophet useth this phrase, Thy father was an Amorite, and thy mother an Hittite. They therefore are only named Synecdochically by them, the rest being understood, as Jos. 1. the Hittites only are named for all.
And when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp passed between those pieces. The preparation before spoken of being made to confirm God's Covenant with Abram, now there is an appearance caused to pass between the parts, as if God had passed according to the manner for ratification. A fit resemblance saith Vatablus, to set forth the state of Abram's posterity at their coming out of Egypt; it was dark, and there was a smoking furnace, but a bright shining lamp riseth out of this furnace, to show, how the Lord would bring the light of comfort and deliverance to them out of hot burning affliction, which was so dark and uncomfortable For when God came to deliver them, he appeared in a flame of fire in a bush. It is not said, that the pieces were hereby consumed, yet some think, that they were and so a sacrifice was made, God showing himself to be well pleased therewith. Saint Augustine referreth this to the end of the World, as signifying the Lord's coming in flaming fire to consume the carnal.
That same day the Lord made a Covenant with Abram, saying, Unto thy seed have I given this land from the River of Egypt unto the great River Euphrates, &c.
The same promise in general was made to Abram before this, but now the Lord condescendeth after the manner of men to tie himself to perform it, & so for this ratification he is said now to have made it. For the bounds of the land promised, the River of Egypt is not Nile, but a little River called from a City near adjoining Rhinocolura, this was the South-bound somewhat inclining to the West for the longitude of the land, and Euphrates called a great River, both because it was so, and in comparison of this River of Egypt the North-bound. For the Hebrews never extended their possessions near Nile, because it lay into the land of Egypt itself. Now if this promise be compared with the performance, it may seem not to have been ever fulfilled. For, Numb. 34. the land which they possessed being described, is not extended any further than to Emath, which cometh much short of Euphrates, and it is usual in speaking of the limits of the land possessed by them, to speak of it by Dan and Beersheba. But it is answered by Saint Augustine, that in Solomon's time this was fulfilled, 1 King. 4. only the Israelites possessed from Dan to Beersheba, from Emath to the River of Egypt, but they subdued also and held as tributaries the other parts so far, as Euphrates. But this was not sufficient, say some, to make good this Covenant, which is of inheriting, as is further explained, Exod 23. Joshua 1. wherefore there is another place found by them, which seemeth to be a further explanation of these promises. If the Lord enlarge thy coast, as he hath promised to thy fathers, &c. if thou shalt keep all these commandments, &c. Here the possessing further even to Euphrates seemeth to be made conditional, if they lived in obedience, which they did not, & therefore it was never performed. Yet Saint Augustine bringeth a place to prove his tenet, that the Lord promised this whole tract of ground partly to be inhabited and partly to be subdued, viz. Deut. 20. 15, 16. whereby I am rather moved, because God's Covenant is absolute, and if it had been conditional, they were so rebellious that they could never have inherited any of the promised land.
Touching the people's, whose lands the Lord bindeth himself here to give Abram, they are ten in this place, but in other places fewer, and set forth by different names, but of the reason of this see before, Chap. 10. v. 15, • 6.
CHAP. XVI.
IN this Chapter, there is only the History of Hagar an Egyptian, Sarais maid, given by her to Abram, that because he could have none by herself, he might have a child by her. Sarai said to Abram, Behold, the Lord hath restrained me from bearing, I pray thee, go in unto my maid, it may be, that I may obtain children by her, &c. verse 3. These things are noted to have been done, when Abram had dwelt 10 years in Canaan. A promise of seed the Lord had made him then 10 years before, he being then 75, but now 85; and Sarai, who was but 10 years younger 75. wherefore she despairing of her husbands having children by her, but persuaded in regard of God's promise, that he should have children, commendeth her maid Hagar unto him. It is to be noted, that she considered rightly that it was the Lord's doing to keep her barren, in whose power only it is to restrein from children, or to give children. Neither was she hasty in this her resolution, but after a long time, which the spirit of God would have us take notice of, for that the time of their being in Canaan, 10 years are here set down. Chrysostom saith, that this is spoken, to show, how long Abram's faith was exercised, and how constant he was in expecting the performance of God's promise, as also of how great modesty and continency he was, that in all this time he neither shown himself to be displeased with Sarai for her barrenness, nor inclined his mind to seek issue by any other marriage. The Hebrews say, that this time of ten years is spoken of, because of old they were wont to make thus long trial of their wives, and if then they saw no hope of issue, to seek a second marriage. But this is altogether improbable, both because Abram and Sarai had not lived [Quest.] only ten years together at this time, but much longer before they came into Canaan, and also because Isaac and Rebecca lived 20 years, before she had any child, and yet he took not a second wife. But the main question of this place is, whether this motion of Sarai, and act of Abram in taking Hagar to wife, were lawful? The ancient Fathers with one consent, have all held it to be lawful, because to take another Wife then was not prohibited by any law, neither was it against nature, and Abram in going in to Hagar was not led by concupiscence, as is apparent, for that she having conceived by him, his wife Sarai being afterwards displeased with her for her petulancy, he left her, even before she had brought forth to be chastised at her pleasure. Thus Theodoret. And Augustine in amplifying the last reason, that Abram did this, not out of lust, but in hearkening to his wife Sarai, who had power of his body, as Saint Paul afterwards teacheth, saith, By no means is Abram to be counted faulty for marrying Hagar, because he used her, not to fulfill his lust, but to obtain issue, not insulting over his wife, but rather obeying her, who thought it would be a solace unto her to have children by him of her maid by her own good will, which by nature she could not. And after some words touching his leaving of Hagar to her Mistresses will, he addeth. In this also Abram shown himself not a servile lover, but a free begetter, and that in Hagar he kept his chastity to his wife Sarai, neither did he fulfill his own pleasure, but her will, in receiving, not desiring, in going into, not cleaving to, in sowing, not in loving. Oh a man therefore using women like a man, his wife temperately, his maid obtemperately, but neither intemperately. Thus also Chrysostom, and Ambrose, and others. Moreover, Augustine contra Faust. lib. 10. cap. 32, saith, that Abram believed, that Sarai persuaded him to this marriage by an instinct from God, and that she had such an instinct is affirmed by Josephus. Lastly, the Lord promiseth a blessing to the fruit of this marriage, v. 10. which doubtless he would not have done, had it not been well pleasing unto him. And Saint Paul saith, that it was done in an Allegory, and therefore it was of God, and if it had been unlawful, it must have been so, because it was adultery: but it is not likely, that Abram so wise and so holy a man would have been persuaded to this, but would presently have rejected the motion, when it was first made unto him, seeing it is apparent, that not by lust, but by a free will he proceeded herein, in that Hagar having conceived by him, he left her for ought that we read, and never went in unto her anymore. Wherefore he certainly knew nothing against this act of his, and if he knew nothing, I cannot see, how any man in these times can justly impeach it any way. For the polygamies of others, as of Jacob and David, &c. I have spoken somewhat already upon Gen. 4. 18, 19. showing some reasons against it, and for it, and therefore I will add no more in this place, but whereas the reason against it taken from the first institution of Matrimony betwixt one man and one woman may seem strong, it may yet be answered, that what was then done, was done in a mystery, to represent Christ and his Church, and not as a law precisely to be followed by all men ever after. Again, if it shall seem, that if polygamy were at any time lawful, it must needs be lawful still, for nothing ever altereth in the nature thereof; I answer with Chrysostom, that it was lawful then, because permitted for the increase of posterity, but Christ coming abolished that custom, there being no need now of studying for increase so greatly anymore. If it be demanded, where was it ever permitted? I answer, although it be not expressly permitted in any place, yet that it was, is manifest, because there is a law, which speaketh of more wives, the beloved and the hated, showing what should be done to the children of both, and in some case there seemeth to have been a necessity laid upon a man to have more wives, viz. if his brother having a wife died without issue, so that it was not permitted, as the giving of a bill of divorce for the hardness of men's hearts, which therefore could not be without sin, but, as the necessity of the times required, for increase, that the world might be with mankind replenished to possess all parts of the earth, as God had unto man granted them.
And when she saw, that she had conceived, her mistress was despised in her eyes.
Hagar her servant did herein show a base mind, not of a free woman, but of a slave, as she was. Her mistress had greatly honored her, but she to requite it, contemneth her, as accursed in her barrenness▪ being proud of her own fertility. But God did afterwards glorify himself more in Sarai her barrenness, then in Hagar's fruitfulness. Hagar doth not unfitly set forth one waxing proud of his knowledge, to which he hath by the help of his Pastor attained, who beginneth eftsoons to despise him, and refuseth anymore to be ruled by him, when as before he yielded all due obedience, as Gregory noteth: but as she, that was thus puffed up, is said to be a servant, so such are subject and weak through elation, and come not into the number of the sons of God. Calvin, who condemneth the foresaid fact of Abram and motion of Sarai, noteth this to come upon her, as a punishment redounding to Abram also. But we may rather refer it, as hath been said, to the servile mind of Hagar, who was not alone neither in waxing insolent upon her preferment, but it is a thing commonly to be observed in such, as are of basest quality.
And Sarai said to Abram, My wrong be upon thee, I have given my maid into thy bosom. And when she saw, that she had conceived, I was despised in her eyes, the Lord judge between me and thee.
Sarai being provoked by the insolent carriage of her maid towards her, groweth impatient without reason towards Abram, who was in no fault. She was an excellent woman, and hitherto most patient, and to her husband obedient and respective, but now she is unable to rule her passions, carrying herself like a frantic furious woman towards him, taxing him unjustly, as the cause of this wrong, and calling for God's judgment upon him therefore. We may see here, 1 That the best have their vices. 2 That there is no rage to the rage of a woman. 3 That as in the married estate there is much comfort to such as are equally yoked, so betwixt the best there happen sometimes chidings and fallings out. 4 Because in this family the Church was at this time, that the holy Church of God itself is not free from dissensions.
And Abram said, Behold thy maid is in thy hand, do to her, as it pleaseth thee, and when Sarai dealt hardly with her, she fled.
The fury in which Sarai was, could not move Abram to the like, but he quietly seeketh to pacify it, giving example to husbands to do likewise, and not to oppose fury to fury: for even Socrates for the credit of Philosophy was most patient towards his wives. But how is it, that he permitteth Hagar, in whom his hope of issue now lay, which he so greatly desired, to be dealt withal by an angry woman, as she thought good? Herein, as hath been already noted, Abram shown plainly the great virtue, that was in him, and how that, notwithstanding his taking of Hagar to wife for seed, he remained constant in the true conjugal love of Sarai, not being overcome with any lust towards Hagar: For as Luther noteth, he prefer'd an old & sterill mistress before a young & fruitful mother. And as for the child with which Hagar went, he doubted not, but Sarai being as desirous of this issue, as himself, would have that care in chastising Hagar, that it should not be endangered hereby. Yet Calvin taketh this, as an argument of fickleness in Abram after his fault committed, as if herein being left to himself he did he knew not what, as befalleth those that are guided in anything by carnal reason, and not by God. But I rest in the former resolution. Touching Sarai her hard dealing with Hagar, some blame her, as correcting her unreasonably, and some justify her. Saint Ambrose blameth her, as taking immoderate revenge, but Augustine defendeth her, as giving her servant only fit & necessary correction, as Heretics may be corrected by Catholic Princes, and for this maketh the saying of the Angel to Hagar, bidding her to go and humble herself to her mistress. So that Sarai had given her but such correction, as was fitting, but she out of the stoutness of her stomach would not bear it, or voluntarily humble herself unto her, but fled away, as contemning to be thus used, and so persisting still in her insolency, happily conceiving, that Abram would be glad to seek her up again, and to bring her home with honor, and this I think the most probable: For the word translated, used her hardly, is 〈 in non-Latin alphabet 〉 , which is commonly put for any kind of affliction or chastisement.
And the Angel of the Lord found her by a fountain in the Wilderness, in the way to Shur.
This Shur was between Cades and Berad, as ver. 13. being extended even to the Red-Sea, which was upon the borders of Egypt, so that it is most likely, that Hagar took this way thinking to return into Egypt her own country again. And herein she may well be a type of such, as being impatient of chastisement for their faults by the discipline of the Church, return to darkness of error [Note.] and superstition again, from which they had come out. Hagar sat here pensive without doubt, and studying what to do, having by this time suffered somewhat, by hunger, and thirst, and weariness, and dangers, to which she saw herself exposed, and therefore this being a most fit time for admonitions to work upon her, an Angel cometh unto her, and biddeth her to return, and humble herself to her mistress. He could have met her at her first going out, but he deferred till now, because then chiefly are we apt to be wrought upon by admonitions, when we have suffered smart for our follies, [Note.] being before averse from hearkening to good counsel. And the Angel in speaking to her calleth her Hagar Sarais maid, not Abram's wife, to humble her being insolent, and immediately she confesseth by the like terms, I flee from the face of Sarai my mistress. But he biddeth her go and humble her self unto her, establishing thus the order of masters and mistresses and servants, although servants were then in a most hard condition. It is not then for servants [Note.] to think of exempting themselves from their earthly masters, when they are hardly used, but they must still abide in their calling, and by humility seek the mitigation of their misery.
And the Angel of the Lord added, I will surely multiply thy seed, and it shall not be numbered for multitude.
Unto his admonitiō he addeth this comfort, the more to allure her, to teach the Ministers of God's word, how gently they should seek to reduce into the right way such as wander in sin, and not use altogether austerity, whereby they may rather be exasperated then converted. In saying I will multiply, he speaketh so as representing the Lord's person, or happily, as some think, Christ was in all these apparitions under the Old Testament. And he calleth it her seed, not Abram's, because it should have the name from her of Hagarens, as indeed it had, there being another seed to come yet appointed for Abram by Sarai. And hereupon yet the Hagarens grew insolent, usurping to themselves dominion over all, & taking upon them the name of Saracens, saying in their Alcoran, that when Abram went to sacrifice his son, he spared Isaac, and would have taken Ishmael, but God delivered him. Some make a question about the name Saracens, as Stephanus, holding, that it came of a country in Arabia called Saraca next to the Nabatheans. But Jerome speaketh of it, as a new name in his time, saying, the Arabians, or Hagarens, whom they now call Saracens, dwelt near to Jerusalem: so that it is most probable, that they usurped this name for their greater glory from Hagar. But it may seem strange, that God should promise so great a multiplication of such a barbarous people. To this it may be said, that he had herein respect to Abram, as we may see, Chap. 17. 15. And for his mercies sake to Abram, the Jews having apostatized from the truth, are yet exceedingly multiplied to this day.
And the Angel of the Lord said unto her, Behold, thou art with child, and shalt have a son, and shalt call his name Jshmael; because the Lord hath heard thy affliction, &c.
The Hebrews, as Lyranus reporteth, feign, that Hagar by her hard usage and flight miscarried, but now the Lord promiseth to revive that seed in her again, and therefore they read it, thou shalt be with child. But this is to be rejected, as a fable, her being now with child is spoken of to make way to the name here following, & to the instructions given her touching this child. It is a rare thing, which is here done in appointing the name, there being but two more in the Old Testament named before they were borne, Isaac & Josiah, and two in the new, John, and Jesus. How cometh it to pass, that such an one as Ishmael is so singularly privileged? Answ. It was for Abram's sake, for [Quest.] whom even reprobates have been styled by an honorable name, and therefore no outward thing is to be gloried in. Ishmael signifieth, God will hear. But how is it added, the Lord hath heard thy affliction? Answ. Not that she prayed in her affliction, for we read nothing of that, but being heavy and [Quest.] troubled at her desolate estate, although she brought her self into it by fleeing just chastisement, this even when nothing is said, is counted a crying in the ears of God, and he is moved to pity hereby. God's mercy is so great, that he [Note.] pitieth any in misery, oh, how much more then will he pity the godly in affliction seeking by prayer unto him, Morally saith Ferus, by Hagar understand any man, by Abraham God, and by Sarah the Church. For as Hagar, so everyone is borne a stranger to God, being taken in of grace, and made a Wife, 2 as she, so he displeaseth by pride, and by contemning the Churches precepts, 3 being admonished he is not amended, but made worse, 4 he leaveth the Church, and goeth towards the Egypt of sin, 5 returneth not, but by the admonition of an Angel, 6 God ratifieth what the Church doth.
He will be a wild man, his hand against every man, and every man's hand against him, and he shall dwell in the presence of all his brethren. The word 〈 in non-Latin alphabet 〉 translated a wild man signifieth Onager, a wild Ass-Colt, as Jerome advertiseth, and so the Herews commonly expound it, and in what sense he is thus spoken of, the next words explain, his hand shall be against every man, & every man's hand against him. There are two things in wild Asses. 1 They love to live in wildernesses ranging far and wide up and down. 2. They are fierce and unsociable. So were the Ishmaelites or Hagarens, for they have always been a wandering wild kind of people, often changing the place of their abode, not using any Husbandry to get their living, but being continually addicted to prey upon others round about them, feeding upon wild beasts, milk and herbs, living without Laws, and taking Wives, and putting them away again at their pleasure: thus Ammianus, and Jerome speaketh to the same effect, as he saw by experience in his travel. But the word 〈 in non-Latin alphabet 〉 signifieth also to fructify, as others observe, and so translate it, he shall be a fructifying man, and then the words following are not an explanation of this, but hereby another property of that race is set forth. But because the innumerable increase of his posterity is mentioned, v. 10. it is better to understand this of their wildness and ferity, as hath been said. He shall dwell in the presence, or before his brethren: that is, although for his savage manners all his Brethren shall be against him, yet he shall grow so potent, as that they shall not be able to drive him so from them, but that for Abram's sake he shall set up his Tents, and abide near unto them. And thus the Ishmaelites, of whom it is certainly spoken here, and not of the person of Ishmael, did, for they dwelt in the wilderness of Paran, near to which the Hebrews, Edomites, Midianites, Moabites and Ammonites dwelt, and these were all their Brethren, or Kinsmen, who were commonly called Brethren, because they came either of his Father Abram, of his Brother Isaac, or of his Kinsman Lot. And thus most Expositors agree, yet some expound it, as if it had been said, their brethren for their ferity seeking to expel them, but their fortitude and power being such, and their multitude, that they should not be able, they should not for all their opposition remove further off the place of their habitation. And both these indeed may be well held to be implied here. If it be demanded now, whether such a kind of life be tolerable, because Hagar is comforted hereby, and it seemeth to be spoken of, as a blessing? Calvin answereth well, that the blessing lieth not in the ferity of their manners, but that giving hereby continual occasion to others to infest them, yet through their multitude and prowess they should be able to keep their ground, where they had planted themselves against all oppugners. And this was but a temporal blessing, which may befall Reprobates, and therefore, though for Abram's sake they were blessed herein, yet they were not counted his, but Hagar's [Note.] seed, the children of a bondwoman, these conditions of tumultuating and troubling the world with perpetual broils, and living licentiously, not being of the children of God, but of such, as are in a servile and slavish estate, all whose felicity is in this World, the children of God, such as they were, they came of Isaac being contrariwise meek, gentle, peaceable, and patient of wrongs, and injuries. If it be demanded, why God would give Abraham such a son? Ferus answereth well. 1 The judgments of God are unsearchable. 2 Because even good men desire more many children, then godly. 3 That grace may appear, not to come by nature. 4 that by such, he may scourge his people sinning, as he doth to this day, by the Turks Hagar's posterity.
And she called the name of the Lord, that spake unto him, Thou God seest me, &c. The Chaldee Paraphrast rendereth it thus, She prayed in the name of the Lord, that spake with her, saying, Thou art the God seeing all things. And it is generally held, that although Hagar is not said expressly here to have prayed, yet having been so spoken to by the Angel she came to understand, how the Lord beheld all things, which out of a profane mind she would not think upon before, and then she fell to prayer, the beginning whereof was this, Thou God seest me, but no more did Moses think good to set down. So then these words carry this sense, she in praying called the name of the Lord, Thou God seest me, because she began her prayer in these words. For she said, Have I also here looked after him, that seeth me? Divers are the Expositions of these words, as Vatablus noteth, some expound them thus, I have seen the posterior parts of him, that seeth me, that is, I have seen him obscurely, and this he saith, is commonly received, and if the vulgar Latin which readeth it so, be followed, the words may well carry this sense, yet others following the same reading understand it, as if she had said, I have seen him angry with me: others, Have I been blind in looking after him? But the sense to be preferred is, Have I seen him departing from me, as we can look after a man going away? no I have not, and therefore he was doutblesse the Lord, because I saw him, and he is now gone, but when he went I saw not, so that he went not away, as a man, but vanished away, as a spirit. For these words are a reason, why she called him, The Lord seeth me, and therefore must needs be taken in this sense, because thus they prove it, and not otherwise, and howsoever they be rendered in the vulgar Latin, they are read by an Interrogative in the Hebrew. Calvin expoundeth it, as if Hagar did hereby check her self, that she had not sooner, whilst the Lord talked with her, looked more attentively after him, lifting up her eyes to Heaven for mercy. But I prefer the former, because it is a plain reason of the title given by her to the Lord before.
Therefore she called the well, or he that speaketh of it, calleth it, Beer-lahairoi, the well of the living seeing me. The words are commonly read, the well is called, but in the Hebrew it is 〈 in non-Latin alphabet 〉 she called, and that for the perpetual memory of the thing, and to show her gratitude, others continuing the same name, as Calvin noteth, so that by her afflictions she well profited, who before went so much astray. For the Epithites given to God here, living and seeing, they are both most proper to him, for he is life and the fountain of life, and seeth all things, neither can any be hid in the greatest desert from him. It is between Cades and Bered: of the place see before, verse, 7.
And Hagar bare Abram a son, and he called his name Ishmael, &c. Abram is said to have given the name, because the right of giving names belonged to the Father most properly, she told him doubtless of the appointment of the name by the Angel, and so he obeyed in calling him by that name. And it is to be thought, that hearing all from her, that was said by the Angel touching Ishmael, he conceived great hopes of him, not knowing yet, that Sarai should bear him a son, the Lord thus suffering him for a time erroneously to rest in this son, as if he had been the promised seed, lest so many years passing, as did betwixt this time and the birth of Isaac he should have been overmuch discouraged. For, as is said v. 16. Abram was now 86 years old, and therefore he went 13 years after this, before Sarai was with child by Isaac.
CHAP. XVII.
ANd when Abram was 99 years old the Lord appeared unto him, and said, I am the Almighty God, walk before me, and be perfect, &c. What was done concerning Abram after the birth of Ishmael 13 years together is here omitted by Moses, because it doth not concern us to know it. God calleth himself the Almighty God, that Abram might not doubt of that, which he should now say unto him of the fruitfulness of his Wife Sarah, and hereupon he biddeth him to walk before him, that is, to proceed in a Godly course of life, and to be perfect, that is, having an heart truly fearing him always: for there is nothing that doth so much affect the heart with a fear to offend, a reverence and confidence in God, as the consideration of this, that God is Almighty, and where these three concur, there is a perfect man, although in respect of doing good without sinning in anything there is not perfection even in the best, Eccl. 7. 20. Touching the name 〈 in non-Latin alphabet 〉 translated Almighty, see Exod. 6. 3.
And I will make my Covenant between me and thee, and will multiply thee exceedingly, &c. Here is nothing now, but a repetition of that which was said, Chap. 15. because of the new sign of the Covenant now instituted, viz. circumcision. Now when Abram heard this again, he fell on his face, worshipping the Lord that talked with him, and he promised to make him the Father of many Nations, which was verified both according to the flesh because of him came the Ishmaelites, Hebrews, Edomites and Midianites by Keturah, and according to the spirit, because he is the Father of all the faithful in all Countries and Nations of the World. And for a sign, that he should be a Father of many Nations, the Lord changeth his name from Abram to Abraham. Abram, as Jerome hath it, signifieth an high Father, but Abraham, a Father of many, the word Nations being understood, and the Hebrews observe, that his name is increased, as is Sarais also by the addition of a letter 〈 in non-Latin alphabet 〉 , which if one in the name Tetragrammaton. Fagius saith, that Abraham is compounded of Abram and Hamon signifying a multitude, the last syllable being taken away, it is Abram-ham, & for the better sounds sake Abraham. Thus also Ferus, but he draweth the change of this name into more Mysteries also: Because 〈 in non-Latin alphabet 〉 is inserted, that Abraham was made partaker not only of God's benefits, but even of the divine nature, set forth by this 〈 in non-Latin alphabet 〉 which is twice in 〈 in non-Latin alphabet 〉 , for this is a privilege of faithful persons, that God is not only favorable unto them, but dwelleth in them. 2 That the Son of God should take flesh of Abraham, according to which the Apostle saith, He took not the nature of Angels, but the seed of Abraham. 3 That the Son of God should come of Abraham after 4000 years, because 〈 in non-Latin alphabet 〉 is made the fourth Letter of his name. 4 Because a shut 〈 in non-Latin alphabet 〉 followeth after 〈 in non-Latin alphabet 〉 , that Christ's Kingdom, who should come of him and the Kingdom of the faithful, whose Father he is, should be without end. Philo will have Abram to signify either an high Father, or a Father of election, but Ham being added, which he expoundeth a voice or a sound, the Father elect of the sound, because when men praised God, they sounded forth this name, the God of Abraham. But this is far fetched, and the reason of the change of the name is expressed in the Text, a Father of many Nations I have made thee. It may be noted generally, that when God will grace any he addeth to their names, but when he will disgrace, he taketh away, as from Jeconiah, calling him Coniah. Abraham is thus named before his Circumcision, to intimate, that people's and Nations, not only circumcised, but also uncircumcised should be his children, Rom. 4. v. 11. 12. That, which followeth here of Nations and Kings to come of Abram, and of God's Covenant with him, which he promiseth shall be everlasting with him and his seed, &c. needeth no further explication, then that which was made before upon the like occasion, Chap. 13. 15:
This is the Covenant, which ye shall keep betwixt me and you, and thy seed after thee, every manchild among you shall be circumcised. 11 And ye shall circumcise the flesh of your fore-skin, and it shall be a token, &c.
Touching the ceremony of circumcising here instituted, I have spoken at large, Luc. 1. Doct. 46. showing, that it was the cutting away of the loose skin of the genitall member, and having mentioned some reasons hereof set forth by Philo and by Moses Aegyptus, I have pitched upon four especially. 1 Because it doth most aptly set forth the circumcision of the heart, to which they were directed hereby, Deut. 10. 16. Jer. 4. 4. So Irenaus, Haeres. lib. 4. cap. 30. and Lactantius saith, that therefore the circumcision of the heart is set forth hereby, because as this member is by circumcision made bare and open, and all filthiness is done away, so in the heart-circumcision foul sins are not kept close any longer, but confessed to God, all deceit is put away, and the heart is simple and open, and vain delights are no more harboured in the heart And this member was appointed to be cut thus for the similitude betwixt it and the heart, as Philo noteth. 2 Because the posterity of Abram were hereby to be distinguished from other Nations: so Josephus, and Theodoret, Gen. 34. Judge. 14. 4. 3 That thus the cutting off of original sin might be set forth, Coloss. 2. 11. But it is not to be conceived, that it was done away hereby, but by faith, because then Ishmael and others had been freed also, as Theodoret reasoneth. 4 Because hereby Christ to come of Abram pure and clean from all corruption was prefigured, Col. 2. 11. So Beda, who besides the former, hath this reason, and therefore Christ coming, it ceased; and because of the seed that cometh by the member of generation, the circumcising of it was most aptly instituted, and this is called the Covenant, because the sign thereof. Moreover, I have shown, in what an honorable account this ceremony was had both amongst the Jews, and in other Nations. and Lastly, in what sense it is said here to be an everlasting Covenant, why the eighth day was the day appointed for it, what if any died before, and why women were excluded from this sacrament, whereas now they are baptized as well as men. And therefore, if any desire to read of these things more largely, he may have recourse thither. The Jews have these Canons about circumcision. 1 If they be sick, that are to be circumcised, they defer the time till they be recovered, and then circumcise the eighth day after. 2 If the child be pale or very red, they circumcise him not till he hath a good color. 3 If a woman hath circumcised her child the eighth day, and it dieth thereupon, and a second child, and that dieth also, the third is not circumcised till it be grown greater and stronger. 4 Heathens are not circumcised, but coming of love, not being moved by any by-respect. 5 Those that were circumcised, were baptized and brought a sacrifice. 6 The circumcision of Heathen is before three. 7 Women were baptized and brought sacrifices. Maimonides.
And the Lord said, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. 16 And I will bless her, and give thee a son by her, &c. After circumcision instituted for Abram and all the males of his family, both servants born in his house, and bought with his money, a threatening being added to cut off the uncircumcised, the Lord cometh to resolve Abram of that which he had not hitherto done, viz. what seed was the seed meant, when he made a covenant with Abram and his seed, and this he telleth him, was a seed yet to come of Sarai, and not that which came of Hagar, as all hitherto thought; for which cause he changed her name, as he had done Abraham's. But before we come to speak of this, there is a question to be discussed hitherto omitted, whether the servants of Abraham were to be circumcised against [Quest.] their wills, or no; and why they must partake of the same Sacrament with his seed? I answer, that it conduced much to peace to have all of one family of one religion, and being so, there was the less danger of drawing away any after superstition and error: so Th. Anglicus. And for enforcing any to circumcision, such as were born after this in Abraham's house, by reason of their infancy could not be said to be enforced, as for others, it was to be offered to them, as God's Ordinance, and the penalty of refusing to be propounded, and all that would hereby be moved, were to be circumcised, but none against their wills, as none are against their wills to be baptized. And therefore when the Lord speaketh afterwards of the Passover, he saith, if a stranger dwelling with thee will eat thereof, he shall be first circumcised, so that this must be voluntary in him, although for servants it seemeth, that they being under their Masters jurisdiction were to be taken and circumcised, or to be cut off.
Now for the change of the name of Sarai, it was made upon the like occasion that Abram's name was changed upon, because she should be a Mother of Kings and Nations, Sarah signifieth a Princesse, which whilst it is Sarai, is more restrained, but now this restraint is taken away, this new naming of her being, as if it had been said, she shall have dominion by reason of her Motherhood far and wide in many Countries. And this is more expressed in verse 16. She shall grow into Nations, and Kings of people shall come of her.
Then Abraham fell upon bis face, and laughed, saying in his heart, Shall a child be born to him that is 100 years old? and shall Sarah that is 90 bear? 18 I would to God, that Ishmael might live before thee.
A great question is here made amongst Expositors, whether Abraham doubted of the promise of the Lord when he thus laughed? For it seemeth that he did both by his laughing and by his wish, that Ishmael might live. Chrysostom therefore saith, that there was some unbelief now in him, whereby he sinned, and for this cause he escaped not without punishment in his posterity, when they were made to serve in Egypt 400 years. So likewise Jerome, through the conscience of his frailty he fell groveling upon the ground, hiding his face when he laughed, because he durst not laugh openly. But both Saint Paul is plainly against this, who saith, that Abraham doubted not through unbelief, considering the deadness of his own body, and of Sarah's womb, but was strong in faith, and gave glory to God. And Calvin, Luther, and Artopaeus, and other new Writers generally justify Abraham in this his laughing, as not proceeding from unbelief, but from joy, and in his question, shall he, that is, an 100 years old have a child, &c? as not proceeding from doubtfulness, but from a most strong faith, in that notwithstanding this obstacle he believed, that God by his Almighty Power was able to effect this. And therefore in reverent thankfulness he bowed himself down to the ground before the Lord, who promised him this blessing. For his desire, that Ishmael might live in the Lord's sight, that was no more, but an expression of his great parent-like affection towards him, and how well contented he could have been, if the Lord had given only that son unto him: but now since he was pleased to promise another by Sarah, who should be his heir, he prayeth for God's blessing upon him also, which is meant, when he speaketh of his living in his sight, as is explained in the Lord's answer, verse 20. And that Abraham sinned not through unbelief, appeareth, because when Sarah laughed so, she was reproved, but Abraham not, but only the Lord doth yet more and more assure him. He laughed, saith Ferus, through joy for so great a favor, and whereas he speaketh of his great age, it was not out of distrust, but out of admiration, &c. verse 19. Yea, Sarah thy wife shall bear a son, and thou shalt call his name Isaac, &c. that is, laughing, for a memorial of the joy, which Abraham conceived, when he heard hereof. And whatsoever Chrysostom saith elsewhere, yet upon this place he also justifieth Abraham as rejoicing through faith at the news of this son.
Thus also Rupertus, who saith, that Isaac for this laughing of Abraham through joy in God's promise had his name, the future joy in Christ, who should come of him, being also intimated hereby. Some for the more clearing of Abraham, yet say, that he knew not whether God spake plainly or mystically: for which cause it is answered. Sarah shall indeed bear thee a son: My words are not otherwise to be understood then as they sound. He also saith, that he had heard him for Ishmael, to bless him, and to make him fruitful, but his Covenant should be with Isaac; thus putting a difference betwixt the child of the flesh and the child of promise, as it is also at this day, there being many that come of Abraham according to the flesh, who for his sake enjoy outward blessings, but the Covenant is peculiarly of another strain of the truly faithful.
When the Lord had made an end of talking thus with Abraham, he departed up to heaven. And he deferred not, but was circumcised that same day both he and all his males. Here was an admirable example of obedience, in [Note.] that he deferred not one day to do the Lord's command, either for the smart and danger to himself, for the consideration that he might have, that he had been God's Servant hitherto without any such sign, and therefore it was needless now, or that it might seem obscene and ridiculous, or that the males of his family being very great would never endure it, but be ready to rise up against him attempting such a thing, and in a fury slay him. For a strong faith also was needful against all these, that God, who directed him to this, would assist and defend him. And withal we may note, what a well-governed family he had, there being not one to be found that resisted, but all readily submitting unto him in this matter. Thus Calvin.
Lastly, here is the age of Abraham 99 set down, when he was circumcised, and of Ishmael 13, and then the order, Abraham and his son Ishmael, and then all the males of his house. Abraham is said long before this to have been justified by faith, so that this conduced not unto justification. And here is an [Note.] example of a due order in duties of piety, the Master is first, and then his son, they go before, and then the rest of the family follow after.
CHAP. XVIII.
ANd the Lord appeared unto him in the plain of Mamre, and he sat in the tentdoore in the heat of the day. v. 2. And he lift up his eyes, and looked, and lo three men stood by him, &c. This apparition was presently after the other, when he had now circumcised all the males of his house, as is plain from the time of Sarah's bringing forth a son, spoken of there, Chapter 17. 21. and again here verse 10. But the manner was divers from any that had been made hitherto. For Abraham now seeth three men, and accordingly addresseth himself unto them, and enterteineth them with washing of their feet and good cheer, because he thought them to be men indeed. And herein he was a notable example of hospitality, as Lot was another, whereupon hospitality is commended to us all, Hebrews 13. 2. First, he sat at his door about noon-tide, when men usually seek to some house for dinner. Secondly, he stayed not till they came to him, but ran to meet them, and to draw them unto him for their repast. Thirdly, he most courteously bowed himself to him, whom he thought the chiefest of them, desiring him to accept of some refreshing, which he would prepare for him. 4 He hasteneth to get cakes, flesh, and butter and milk ready for them. 5 He stood giving attendance upon them, whilst they did eat.
Now it is to be thought, that the Lord would at this time appear in this manner unto him, Angels taking upon them the shape of men to prove his hospitality, which the Lord maketh account of as a singular virtue, to be inhospitable being an inhumane and brutish thing. And in coming thus like men unto him, there appeared certainly in them a kind of reverend Majesty, which made Abraham thus to humble himself unto them. Some think, that he had been taught by his ancestors, that Angels sometimes appeared in the shape of men, and therefore he conceived, that these might be such: but neither hath anything hitherto been delivered, from whence this may be gathered, and it is contrary to that of the Apostle, who saith, that by being hospitable, some have entertained Angels unawares: He thought them then to be but men, and strangers, and unknown they were unto him, yet see, what observance he giveth them. And this is indeed the true hospitality, when we entertain, not friends coming to us, who may requite us again, but mere strangers, whom we may happily never see anymore to have any recompense at their hands. Yet I do not think, that Abraham did thus to all comers without difference, for so he might have been oppressed with multitudes, but discreetly considering the quality of such, as came by. What three Angels these were it is uncertain, yet the Hebrew Rabbin's take upon them to determine, that they were Michael, Gabriel, and Raphael, and that Michael was sent to tell of the birth of Isaac, Gabriel being on the right, and Raphael on the left hand of him, who were by and by to be employed, the one to destroy Sodom, and the other to bring Lot out from thence, and therefore Abram still addressed himself in his speech to Michael only, saying, My Lord, &c.
But in thus punctually setting down everything, they greatly forget themselves: for both together take Lot and his wife and daughters away from the burning, Gen. 19. 16. And when Lot made suit for Zoar that it might be spared, it was answered, that he had heard his prayers, not to destroy that city, which argueth, that the same who brought out Lot, destroyed Sodom, because it is also added, make haste, save thyself there, for I can do nothing, till thou comest thither. But why then, seeing there were three, doth he speak as unto one only? [Quest..] To this Saint Augustine answereth, that in these three Abraham acknowledged the Lord, there being something, which he saw in them excelling men, as when they appeared in the shapes of men to the Prophets; and therefore he spake unto them, as representing one Lord in the singular number, and yet because they appeared as three men, sometimes in the plural. But Chrysostom saith, that by some superexcellencie which he saw in the person of one, and the reverence which the other two did unto him, he conceived him to be the chief, and that they did minister unto him. So likewise Ambrose, he first spake to him, who seemed to be the chief, and then turning to the two, whom he thought to be his servants, he giveth some respect unto them, Let a little water I pray you be fetched, and wash your feet, and rest yourselves, &c. But Rupertus again on the other side cleaveth rather to Augustine, saying, that he spake sometime in the singular number, when such things were done and spoken, as properly belonged to God, as in his adoration and praying him, if I have now found grace in thy sight, &c. sometime in the plural number, as when he came to offices of humanity and hospitality, which are common to others also, as of washing, and resting, and eating, &c. I do with Calvin subscribe to Chrysostom, because Abraham knew not at the first, that they were any other then men, and as for his prostration before one of them, and calling him Lord, which by some is interpreted, as if he knew him to be God, thus appearing to set forth the mystery of the Trinity, it is to be understood, that in those parts it was usual thus to salute strangers, and to speak unto them by the name of Lord, as the woman of Canaan did unto Christ, being yet a stranger to her. But why did three together come, and not rather one? Hereby it hath been [Quest.] generally held by the Fathers, that the mystery of the Trinity was set forth, the Son of God with two Angels attending him thus coming in the likeness of a man as a praeludium of the human nature, which he would afterwards take of Abram. This last of the Son of God with his Angels is embraced by Calvin, but that of the mystery of the Trinity is utterly rejected by him. For my own part, I can see no reason, why this mystery may not be thought to be intimated hereby, seeing otherwise two or more might as well have appeared. Philo, who knew not the Doctrine of the Trinity, is for three things in God intimated hereby, or three representations in the mind of the Divine nature, one of the thing itself, the other two of shadows, as it were on each side thereof. The one is properly called Essence, the other two the next virtues or powers of the Deity, the first, whereby he governeth all things, the other whereby he giveth laws to all, being rightly called for this Lord, and for that God. Or hereby are set forth three ways of man's knowing God. 1 In himself, as he is infinitely Wise, Holy and Good. 2 In his effects of Mercy and Love. 3 In his effects of Justice and Severity. Ferus saith, now that Isaac, a Type of Christ was to be borne, the mystery of the Trinity was in this apparition manifested, to show that at the time of Christ's Incarnation is should be made plain everywhere, the three persons coming to the Virgin Mary▪, the Father and Spirit to impregnate, and the Son to be borne of her.
Make ready quickly three measures of fine meal, &c.
The word measure is properly translated Satum, being Saach in Hebrew, being a measure of dry things three times so great as an Homer, so that an Homer containing somewhat more then a Gallon, a Satum is three gallons and three pintes, according to Budaus. Three Sata then are ten gallons and a pinte, that is, five pecks of our measure and somewhat more, a sufficient liberal provision to entertain three men, and hereby is set forth, how free Abram was in his hospitality.
Now cakes being made hereof, and a calf provided and brought, with butter and milk, and set before them, they did eat, Abram standing by. It may seem strange, that Angels, who have no bodies to be nourished with meat, should eat, and therefore Theodoret disputing upon this, saith, that they are not indeed, but seemed only to eat, that it might not yet appear what they were, putting the meat with hands, which they seemed to have, into mouths, which they seemed to have, and so consuming it, as they pleased. And herein many follow Theodoret. But Calvin will have their eating to be a true eating, as their appearing and speaking, and not a seeming only. For they took bodies to them, when they appeared, and therefore although that which they ate, was not turned into nutriment to those bodies, yet they had the organs of eating, and as their bodies, when they had done that with them, for which they took them, vanished, and were turned into their prejacent matter, so also did their meat, after they had eaten it. They are not out of infirmity as men, but out of power. Thus also Christ are with his Disciples after his Resurrection, to approve that he had a true human body, which could not have been by seeming to eat only.
If these Angels had seemed only to eat, they had deluded Abraham, and as in this, why might it not have been suspected, that they had deluded him also in that which they said unto him? Whereas Raphael in the book of Tobit is objected, who said, that he did but seem to eat, but he used indeed invisible meat, the book is Apocryphal, and therefore we are not bound to believe all related therein.
They having eaten inquire for Sarai, and then he said, I will certainly return unto thee according to the time of life, and lo, Sarah thy wife shall have a son, and Sarah heard it in the tent-door, &c.
In the 9 Verse they ask, where is Sarah thy wife? but here, he said, I will certainly return, &c. The reason of this variation is, because they were three, and yet did represent but one Lord, one therefore who seemed the chief, and indeed was the Son of God, although Abraham yet knew it not, when anything was to be spoken arguing superiority, spake alone, but otherwise any of the rest, touching whom it is said, although but one spake at once, they, and touching the chief, he said, I will certainly return unto thee, according to the time of life. This according to Jerome is, as if he had said, if I live, but it is absurd, as Calvin noteth, to expound anything spoken by the Lord, when he setteth forth his Almighty Power, as if he were uncertain of life, wherefore it is rather to be understood of the child which Sarah should bear, as if he had said, so much time being fulfilled, as is commonly for the conceiving and bringing forth of a living child, I will come by my power giving Sarah a son, yet the Chaldee Paraphrast hath it, I will come, whilst thou and Sarah yet live, and others, whilst Sarah liveth, but so no certain time should be set, whereas, Chap. 17. 21. there a set time, and so a thing precisely described by the time before, should now be left more uncertain in respect of the time which is improbable. Now Sarah behind the tent-door hearing this laughed, and is therefore challenged, but denieth it. Whether did she sin in laughing, when as Abraham having before laughed upon the same occasion is not taxed, as having offended? Answ. There was great difference betwixt her and Abraham in laughing, he laughed out of joy, as hath been shown, but she out of incredulity, as the Lord knew, to whom only the heart is manifest, and therefore he taxeth her but not him. She considered how it was with her in the course of nature, and the old age of her husband, and so thought it impossible for her to have a child, neither did she think that it was God, but a man that spake thus. Wherefore doubting cannot be denied to have been in her at the first, and because she was reproved, and denied what she had done, sin. So Augustine and Calvin, &c. Yet some excuse Sarah, as if her laughing were prophetical, showing rather mystically the joy to come, and the name Isaac, then savouring of incredulity, so Ambrose. The first is most probable, and whereas Sarah is praised for her faith, Heb. 11. 11. it is to be understood of her faith after that the Lord had confirmed her. Now for the old age of Abraham alleged as a reason against her having children by him, as well as her own age, and that it ceased to be with her according to the custom of women, it is to be understood, that it was not impossible in nature for Abraham being thus old to have a child: for he begat Ishmael of Hagar but 12 years before, and long after other children of Ketura, but that being thus old, and having lived so long with Sarah, by whom he could never yet have a child, it was impossible in natural reason, that now he should beget one of her. And as for women in her case, they are certainly out of all hope in the course of nature.
The men having said thus, went from thence and looked towards Sodom, and Abraham brought them on the way. Then privately the Lord consulted about the disclosing of what he intended to do to Abraham, because he feared God, and would teach his, and should be extraordinarily blessed, as being in singular favor with the Lord. Abraham still seemeth to prosecute them with offices of humanity, as if he thought them yet to be men, but doubtless he knew them by this time to be Angels, as Calvin saith, and therefore he attended them on the way out of duty, not of courtesy. When the Lord maketh a question of hiding or not hiding from Abraham what he intended to do, he doth not so, because he doubted, but speaketh after the manner of men now that he appeared in the shape of a man. But what need was there, [Quest.] that Abraham should be acquainted with the purpose of the Lord herein? Answ. If the Lord should not have revealed judgments to come to his servants the Prophets, they would not be thought by the world to come any otherwise then by chance, but now it appeareth, that they are of the Lord, and men are the more apt to be affected herewith. And therefore it is said, that he doth nothing, but he first showeth it to his servants the Prophets. For the reasons of revealing this to Abraham. 1 Abraham shall grow into a mighty Nation. 2 He will teach his, &c. One favor of God is the cause of another, and not any merit in man. The Lord had received Abraham into grace to [Note.] make him a father of a great people, and to make all nations blessed in him, and because he had done so, he would now open himself unto him, as to a friend. Again, what he should reveal to Abraham, he knew that he would not hide it through negligence, but open it to his family, that they hearing how severe God is against sinners, might flee sin, and do that which is just and righteous. They in whom God setteth up any light of knowledge, have [Note.] it not for themselves only, but to show it unto others, that they may be excited to good hereby. And therefore they are over-stupid and blockish, who speak not of anything divine to their families, but altogether of the world. It is no marvel, that most householders are so simple in heavenly things for this, seeing God communicateth himself and his things only unto men, as he seeth, that they are ready to instruct others.
And the Lord said, Because the cry of Sodom and Gomorrah is great, &c. I will go down now and see whether they have done altogether according to the cry of it, which is come unto me, &c. Of the cry coming from sin, I have already spoken, Gen. 4. 10. and as to Cain's sin, and to this of Sodom crying is ascribed, so to oppressions of Widows and Orphans, Exod. 22. 23. and to the deteining of laborers wages, Jam. 5. 1. The horrible sins of Sodom yielding a loud cry, which came up to Heaven, yet the Lord deferreth to take vengeance upon them, saying, that he would first go down, &c. And in this he doth after the manner of men, to teach Judges and Rulers to inform themselves certainly, before they proceed to punish malefactors, as Gregory excellently teacheth. For having questioned, why God, who knoweth all things, doth as it were doubt before proof made? he answereth that he might give us an example of gravity, that we presume not to believe the evils of men, before we prove them. But when he had proved, and found them entangled with most foul sins, he did, as it were, omit patience, and not staying revenge, till the day of the last judgment, he prevented them with the fire of judgment. Behold, how he believed the evil, as it were with difficulty, when he heard of it, and yet he smote without delay, when he found it to be so, herein giving us an example slowly to believe greater crimes, when we hear them, but sooner to punish them, when we find them true. It is strange that the Sodomites having been chastised by War and captivity but 15 years before, should now be grown so wicked. For they had not only one foul sin against nature, but others also, Ezech. 16. The fruitfulness of their Country made them wanton, in their wantonness they did not only abuse Women but men, and herein they were impatient of reproof, and lived in idleness. Now when the Lord saith, I Will go down and see, whether they have done altogether according to the cry of it, and if not, that I may know, the meaning is, as Abraham well understood, if they have, I will utterly destroy them, if these corruptions be general, and if they be impudent and stiff in sinning so heinously, but if not, I know what I will do. In that the same Angels, that came to comfort Abraham, destroy Sodom, it is intimated that when the Lord shall come with his Angels at the last day, as he will destroy the wicked, then so he will come for the comfort of the righteous.
And the men turned their faces from thence, and went towards Sodom, but Abraham stood yet before the Lord. Moses calleth them men still for the human bodies assumed by them, although Abraham knew them now to be heavenly creatures representing the Lord. They turned their faces, is rendered by some, they had turned, but it may well be taken, as it is, for a valediction unto Abraham after thus much said. But as when one man is ready to depart from another, he is often stayed still a time, because the other hath somewhat to say unto him, so here Abraham by standing still giveth them occasion to stay. And then he draweth near by interceding for Sodom: saying, Wilt thou also destroy the just with the wicked, &c? It pitieth him to think, that so great multitudes should now utterly perish together, and doubtless he had Lot specially in his mind. He had not long before fought for that people, and therefore he had some relation unto them, and although much wickedness were there practiced, he thought, that they could not generally so far yet forget that deliverance, as all of them to corrupt their ways. Wherefore he seeketh to move the Lord in most humble manner, not to spare the wicked, but to refreine for the righteous, that might happily be amongst them, from a general destruction of all. So he opposeth not the Lord in his purpose, but proposeth what he thought would be most effectual to move him to compassion. And he beginneth with 50, saying, What if there be 50 righteous, wilt thou net spare the place for 50, and this being granted, he proceedeth to 45, 40, 30, 20 and 10. Why did he not speak of 10 at the first, but of 50, and why of no more then 50 at the first, and of no fewer then ten at the last? To this I find none that answereth so particularly as Tho. Anglicus, who saith, that partly for reverence to God, and partly for the greatness of the request he durst not ask a pardon for the sake of ten, but of 50, wherein, when the Lord had yielded, he waxed bold to descend to fewer and fewer. Moreover, the Lord secretly moved his mind to ask rather this way then any other, because he would have the form of this his praying to serve for spiritual mysteries. For by the six different numbers mentioned by him all the degrees of the righteous, that ever have been, are set forth, by 50 the most perfect, who give themselves wholly to contemplation, as Mary; by 40 such as labor in doing good to others, as Martha; by 45 such as partly lead an active, partly a contemplative life; and by the other three numbers such as keep with their best care the 10 Commandments; some for the love of God set forth by 30; some for the love of the reward, set forth by 20; and some for the fear of punishments set forth by ten. So that according to this Author Abraham descended no lower, then to ten, to signify, that if there be not a care to keep all the ten Commandments, a man cannot be numbered amongst the righteous, neither can there be an higher degree of perfection, then that which is set forth by 50. But I rest rather in his first reason, the holy man durst not begin with so few at the first, nor urge the Lord any further, when he had come down to ten: and the Lord doubtless put it into his mind here to cease, because his will was not to spare them, if there were fewer found then ten, and he would not grieve Abraham by denying any request, which he made unto him. Here is matter of comfort and confidence for us in praying, to consider, how ready the Lord is to yield to all the [Note.] petitions of his servants, even wherein they scarce dare ask. If it be wondered that Abraham interceded not for Lot in particular, when he had descended to ten: it is to be understood, that he doubted not, but there were ten, and so the City should yet stand safe, and if not, seeing the Lord had yielded to spare the place for 10 righteous persons, he doubted not, but righteous Lot should be respected, and preserved from the common destruction.
And the Lord went away after he had done talking with Abraham, &c. It is most probable, that two of the men appearing to Abraham were gone before this towards Sodom, and that his communication was with one alone, the chief of the three, even the Son of God, who also now went away, that is, up into Heaven, and so the other two only came to Sodom, as Chap. 19. 1.
CHAP. XIX.
IN this Chapter two of the Angels spoken of before came to Sodom, the third being away: for although, verse 1. they are called Angels, yet verse 10 they are called men also, as when they came to Abraham. When it is said then that two Angels came to Sodom, it is to be understood, in the shape of men. If it be demanded why three came not, as well as three to Abraham? [Quest.] According to the Rabbins it is answered, one being sent to tell of Sarah, bringing forth of a son, went up to Heaven again, when he had done this, but the other two being sent, one to save Lot, and the other to destroy Sodom, went on to Sodom for these ends. But this is only conjectural, as hath been already shown. The reason of Calvin is more probable, Abraham being in greatest grace with God, the Son of God vouchsafed with two Angels attended to come and talk familiarly with him, as with a dear friend, but now he returning to Heaven again, sendeth only his Angels to Sodom. And two only, saith Ferus, come to that wicked place, to show that the wicked are unworthy to know the Trinity, and that Christ in his two natures shall come to judgment in the evening of the World. When they came thither Lot sat in the gate, waiting doubtless for an opportunity to exercise hospitality, he seeing the Angels like men, and taking them to be men, with all reverence inviteth them to his house, as he thought fitting for men of quality, such as they seemed to be. But whereas at Abraham's entreaty they presently assented, here they deny Lot, saying, they will lodge all night in the street, until that he presseth upon them, and so being overcome by his importunity, as it were, they yield to go with him. The reason hereof was, as Calvin hath it, to try the hearty kindness of Lot, because there are many, which offer kindness, when they would not have it accepted of, Prov. 23. 7. but when Lot was denied, and yet was instant, his love is approved to be hearty and without all dissimulation. To refuse Abraham's offer for the trial of him there was not the like reason, because they came not to his tent in judgment, but in mercy, but to Sodom in judgment, and therefore, as a man will not accept any kindness offered, where he hath just occasion of high displeasure, and meaneth to be revenged, so these Angels were averse from accepting any kindness offered in this place. It is then, as if out of high displeasure they had said, Nay ye men of Sodom are a very inhumane people, we have been hitherto in the street, and no man hath invited us to a lodging; whereby we gather, that ye can be well content, that we should lie abroad all night, wherefore we will indeed even do so, thus almost Musculus. But their refusal made the grace of Lot to shine the more, who would take no denial, and so entertained them most joyfully.
But before they went to bed, all the people of the City compassed the house, both old and young from every quarter.
Some understand this, as hyperbolically spoken, by all not understanding everyone, but a very great number, but Chrysostom and Ambrose understand it of all without exception. For hereby God's proceedings against them seem to be just, in that the corruption was general, not only the great, but little ones which were capable of vice, being all infected, wherefore all both great and little are destroyed without sparing of any one. And for such as yet wanted reason, it was just with God to cut them off also together with the rest, because they were the offspring of this impure assembly, by birth the children of death, and habitually such, as their forefathers. If it be doubted, how they could all compass about one house, it is to be conceived, that some were near, and some farther off in the streets, as they could come for the press. A most malicious conspiracy, saith Chrysostom, and vehement study to do evil, an unspeakable greatness of perversitie, and stiff attempting of evil, worthy truly of no pardon. For neither did they think upon God's eye seeing all things, nor reverenced just Lot, nor spared strangers, but without blushing they openly uttered these words of most filthy lust, Bring them out, that we may know them.
Honest Lot seeing them thus madly bent towards a most unnatural sin, goeth out unto them, and offereth them his two daughters. But whether was [Quest] this offer of his excusable or no? Chrysostom, and Ambrose, and divers others excuse it, yea and praise Lot therefore: because he preferred the safety of strangers, whom he had entertained before his own flesh; and because seeing a necessity of a more foul sin about to be committed, he sought to turn them from it by a lesser. But Augustine, although he seemeth sometimes to speak doubtfully of it, yet sometime he saith rightly, that this offer came from a perplexed and troubled mind, in which case even the best may speak and do things that are not justifiable. For it is to be thought, saith he, that when he saw so horrible an evil hanging over the heads of his guests, which he would repel, but could not, that his mind was so troubled, that he would do, what not the cloudy tempest of human fear, but the tranquill serenity of God's Law, if it be consulted withal, will cry ought not to be done, but will bid rather, that we so take heed of sinning ourselves, as that we sin not at all through the fear of other men's sins. For indeed if a lesser evil may be yielded to for the avoiding of a greater, a broadway will thus be made, yea all bounds of a way being plucked up, there will be an infinite space for all sins to enter by and to reign, as the same Father speaketh. That of the Apostle Paul is a sure ground, We must not do evil, that good may come of it: The least sin must not be yielded to for the avoiding of the greatest, or for the procuring of any good. And therefore this of Augustine is followed by Lyranus, Tostatus, Ferus, Sotus, and Calvin and many more. Whereas some excuse Lot, in that they say, he might happily think, that they would by this offer be appeased, not accepting of it, or that his daughters, whose consent must first be had, refusing to yield, as he knew they would, their fury might thus for a time be delayed, or that their husbands, to whom they were espoused being wealthy men and great in that City would not suffer it, hereby I confess the fault is somewhat extenuated, but not quite taken away. The best then we see have their imperfections and failings, and therefore [Note.] let him that standeth, take heed lest he full, everyone walking always in humility and fear.
The mad Sodomites are so far from being appeased by this offer, that they threaten Lot, and press more upon him, and offer to break the door, but the Angels take Lot, in and shut the door, and smite them with blindness. Whilest some are busy in beating back Lot, and doing violence to him, who stood to defend the door, others rush upon the door to break that open, and to come in to the strangers. The question here is, with what blindness the Sodomites [Quest.] were smitten? To this it is generally answered, that it was not with bodily blindensse, so that they could not see, for then they would rather have sought each man for a guide to lead him home, then for the door of Lots house. The blindness, saith Augustine, wherewith they were smiten, is by the Greeks called 〈 in non-Latin alphabet 〉 , an inability to see, that is, to see Lots door, when they could see other things well enough. Chrysostom saith, it was a blindness of mind joined with weakness of their limbs, so that they with great labor went up and down seeking the door. It was doubtless such a blindness, as wherewith the Aramites were afterwards smitten, that although they did see Elisha, yet they knew him not to be the man whom they sought, nor the way, nor City Dotham, to which they were led, to be that way, or that City. Their understandings were [Note.] blinded with filthy lust, and for a just reward thereof, they are blinded, not to be able to discern the place, where they desired to fulfill their lusts.
This being done, early in the morning Lot is admonished to take with him all that belonged unto him out of the City, long before day, as is most probable, because the City should be destroyed. Then Lot went to his sons in law, and told them hereof, but he seemed to them but as if he mocked. These sons in law of Lot I do not think with some, were only contracted to his daughters, but married, and living in the house with him, wherefore the Angels having had communication with Lot alone in one room, and they being in another he now goeth out unto them to tell them hereof, but they set light by his admonition, as counting it ridiculous to fear any such sudden destruction to come upon the City. And after the same [Note.] manner the wicked do in their hearts deride the threatenings of destruction at the day of judgment to come upon them for their sins.
The morning coming on, the Angels urge Lot to depart without delay, and when he deferred, they lay hold upon him by the hand, and his Wife and Daughters, and set them without the City, and bid him to flee away, and not to look behind him, or to tarry in all the Plain, but to escape to the Mountains. It is strange, that Lot should thus defer to his own peril, Calvin thinketh, that he hoped that God would not utterly destroy all, but spare the innocent age, and that his delay sprang from a strife betwixt the Flesh and the Spirit. Musculus, that he stayed reasoning with the Angels about this destruction. But Vatablus, that through fear of the judgment he stood astonished, not being able to go this way or that for a time. And this seemeth to me the most probable, because he certainly believed, and so would not willingly stand to argue, or think of the impunity of any. For upon a sudden fear, a man is apt to be stricken so sometimes, that he standeth like a stone. But having recovered his spirits upon that extraordinary mercy shown unto him in bringing him and his out of that place, he is bidden now to flee to the Mountain, and not to stand still, or to look behind him, for fear of being destroyed also. Ferus here compareth Lot with Abraham, and saith, that although he was a just man, yet he came short of him, for he obeyed God, calling him immediately, and went to the place appointed, but Lot delayed and relucted against going to the Mountains. What might be the reason, that the Lord would not allow him to look behind [Quest.] him, but threateneth him, if he should so do? There may be divers reasons of this assigned, as first, that by looking back he might not show any the least affection more to that vile place, wherewith for the fertility of. it, he had been formerly so much delighted; thus Calvin. And in this he was made exemplary to us, that we by repentance being turned from sin should take heed of being in the least measure entangled with our old sins again, we must with Saint Paul forget that which is behind, and look to that which is before. Secondly, hereby was set forth, what hasty speed he ought to make in fleeing away, not so much, as once looking behind him. Thirdly, the Lord would not have him curiously to pry into his judgments, but for reverence not once dare to look into them in the time of their execution. Fourthly, that he might not in the least measure be moved with commiseration to a place made, so detestable with horrible sins, flaming with God's severest judgments, and that he might not show any worldly affection to his goods perishing there. The Mountain, to which he was bidden to flee, was the Mountain Abarim towards the East, not being so fruitful, but more barren then the Plain: for, as Luther saith, the Plain was exceedingly fruitful, but Lot must now be content with sterility in safety, since plenty could not be enjoyed without abundance of sin.
Lot being appointed to flee to the Mountain entreateth, that he might not be sent thither, because so he should be in danger of death otherwise, but to a little City near, which is granted unto him, and therefore he is bidden to hasten thither, the Lord averring that he could do nothing, till he came there, and because he pleaded for this by the name of a little City, it obtained the name of Zoar, and so he entered it at the rising of the Sun, and then the Lord rained upon Sodom and Gomorrah fire and Brimstone, and destroyed those Cities, and all the Plain.
Lot being appointed to flee to the Mountain, which was farther off, feared lest he should be destroyed in the way, before he could get over the Plain, and therefore he entreateth for a nearer place. But herein he is taxed by Augustine and Calvin, as not resting in the will of God, who had expressly assigned him a place, so that he ought not to have desired any other. Wherefore in this also he shown a weakness of faith, as is commonly incident to the best; yet the Lord accepteth of his request for the encouragement of his faithful [Note.] servants in their prayers, although there be imperfections in them, for which they may fear, that he will not hear them. The argument whereby he pleaded for it, was, because it was little, that is, according to some, this was a little request, but according to others, it is better referred to this City, which was but little. But how doth the Lord say, that he can do nothing, till that Lot was come thither? Answ. The Angel, who spake thus, had a charge given him to save Lot, and to destroy the City of Sodom, &c. and therefore it is well said, that he could not do it, till Lot was gone out of the compass of ground to be destroyed. Or if it be referred to him representing the Lord's person; we may note rightly, that the safety of the faithful is most certain; [Note.] God cannot destroy them, because it is against his will, and grace, that any of them should perish. For the name thus obtained by this City of Zoar little, before it was called Bela, according to Jerome, signifying devouring, because it was once devoured by an Earth-quake, or, as the Hebrews say, Salissa, for the same reason. Lastly, for that which is said here, The Lord rained from the Lord out of Heaven fire and Brimstone.
This is, as Vatablus saith, an Hebraism, as if it had been said the Lord rained from himself Fire and Brimstone. The Fathers generally will have in these words a mystery, as if it had been said, the Lord the Son rained from the Lord the Father, &c. And if any man denieth this mystical interpretation, implying the blessed Trinity, to be rightly made, he is Anathematized by the Syrmian Council. For although it be a propriety of speech amongst the Hebrews, yet withal a mystery may lie hid therein. Wherefore I subscribe rather to the Fathers, then to Calvin, who denieth any such mystery here. For the matter rained, it was fire and Brimstone sent down immediately by God's Almighty Power from Heaven, and not ingendered by natural causes, and this sending down thereof is Metaphorically called a raining down, it coming suddenly, as a superabounding shower of rain. Fire was sent down to burn, and Brimstone to burn with a stink, and so that it might not be quenched, a punishment suitable to their sin, they burnt in lust, and this had a filthy stink before the Lord, therefore they are destroyed by burning with an horrible smell. And hereby Brimstone being of a saltish nature, the place was destroyed, to remain throughout all ages, as a fearful spectacle of destruction, seeing Salt laid thick upon the ground killeth all things, and suffereth no green thing to grow, and accordingly all those parts abound with Salt to this day.
But Lots Wife looked behind her and was made a Pillar of Salt. The Lord may seem in punishing Lots Wife thus severely for so small a fault, to have been rigorous, but if it be well considered, it was very great indeed, and not a small fault▪ which she did herein. For 1, She shown great infidelity, she would not believe the destruction of Sodom, unless she saw it with her eyes, then which nothing can be more heinous to the Lord. 2 She had some corrupt affection in her, which made her thus to look back, for which cause Christ biddeth us to remember Lots Wife, so Calvin, it vexed her doubtless, that so great substance, and such goodly things, as they had gotten, should now be consumed all together, and so she cast in all likelihood an angry look back upon the City, having some indignation at this fact of the Lord. 3 She stayed as is probable, behind her Husband looking, till the rain of fire and brimstone began, and then it was too late to escape, so Musculus Lastly, she was over-curious to pry into God's Judgments, from which he will have us to stand aloof for reverence. Now for that into which she was turned, viz. a Pillar of Salt, we must not imagine, that her soul and body were both thus turned, but only her body, her soul departing to the Lord, that gave it, and happily, although she was temporally punished, her soul might be saved, as some think. But why was she made a Pillar of Salt, rather then anything else? The Rabbins of the Jews, as Lyranus reporteth, [Quest.] tell a foolish reason, viz. because when Lot the night before desired of her Salt for the seasoning of his guests meat, she out of the hatred of hospitality denied it. But to come to something serious, some by a Pillar of Salt do not understand one properly so called, but because it should endure always, for so a Covenant made to endure always, is called a Covenant of Salt, Numb. 18. 19. 2 Chron. 13. 5. the reason of which appellation Lyranus saith is, because in sacrifices Salt was always appointed to be used by an unalterable decree, and therefore a Covenant made to endure always inviolable was in alluding hereunto called a Covenant of Salt. And for this cause the Ancients used Salt in ratifying of Covenants. Moreover Salt is of that nature, that it preserveth things long from corruption, and so may fitly be an emblem of perpetual duration. Thus the Targum Hierosolymitanum, the Wife of Lot looking behind her, was made a Pillar of Salt, to endure to the resurrection of the dead. Certainly the words are not only figuratively, but properly to be understood, as abundance of Salt was an effect of that dreadful fire in all those parts, so she being destroyed with other things in particular stood in the place where she sinned a fixed Pillar of Salt, for an ever enduring Monument of infidelity and disobedience, that all might be warned hereby, thus then she did partake with Sodom in the judgment thereupon, because her love was towards it: for all that land is Salt to this day. Augustine and Rupertus say, that she was turned into a Pillar of Salt, because, as Salt is unprofitable to it self, yet other things are made savoury hereby, so others may be made wise by beholding or considering this, not to look back when they have put their hand to the Plow, that is, when by repentance they have escaped the filthiness of the World, not to be again entangled. The place, where this wonderful Metamorphosis was made, was between Sodom and Zoar, in the Plain there: For Brocardus saith, that travelling in those parts, he took great pains to see it, but it was so difficult to come unto it, and by the way were such wild beasts and men-killers called Bedwini, as he was certified by such as dwelt near to those parts, that without peril of death he could not.
These things being thus done, Abraham is said early in the morning to have looked towards Sodom, and behold, a thick smoke ascended, as the smoke of a Furnace. But God remembered Abraham, and sent Lot out of the midst of that overthrow. Abraham in looking towards Sodom on a fire did not anything forbidden him, as Lots wife, neither did he it out of infidelity, but because he believed, and was solicitous for the safety of the place, and specially for Lot. And it is not without a singular providence, that he is made an eye-witness of this destruction, that he might tell it forth to others, and admonish them to take heed of sin hereby, that none might afterwards say, that it was a thing natural in that country, it having been always so. Whereas God is said, in delivering Lot, to have remembered Abraham, this is not to be understood, as if for the righteousness of Abraham Lot were preserved: for Saint Peter ascribeth it to Lots own righteousness, but it is thus spoken to show, that God thought upon the petition of Abraham, not to destroy the righteous with the wicked, so Musculus. But Calvin saith, that God had both respect to Lots justice and to that league of friendship, into which he had taken Abraham, saving Lot the rather for his sake, that we might be comforted in respect of God's hearing us for ourselves, being assured, that he will do so much more, then one praying for another being far remote. I rest in the former, as a leader unto this, whereunto if this be added, it will be more full. Yet to speak properly, God saveth no man for his own righteousness, but of mercy, only it is thus spoken to encourage men to be righteous & godly, seeing unto such, God's mercy shall upon all occasions be extended. Happily also this clause of God's remembering Abraham is put in here, because as he saw signs of the destruction of Sodom, so by some means he knew at that time of Lots deliverance.
And Lot went up from Zoar, and dwelt in the Mountain, and his two daughters with him, because he feared to dwell in Zoar. Jerome saith, that forsomuch as Zoar before called Bela, according to the signification of the word (devouring) was in danger after of being devoured in an earthquake, to which it was much subject, he thought that the other four Cities, which seemed more safe, being destroyed, this was much less likely to escape long, forsomuch as the people there were as wicked, wherefore he removed soon from thence again, to the Mountain, the place before appointed unto him. Thus unstable and [Note.] uncertain shall he always be, that going from the Word of the Lord, chooseth rather to follow the dictate of his own reason, although he may sometime rest secure upon a new promise, yet his own conscience shall convince and condemn him, as having done foolishly, so that even when he needeth not, he shall be driven hereby to go from his own choice to that which before was so displeasing unto him. Wherefore let us without projecting this or that, simply obey the Lord in that which we know to be his will in everything, and refrain to follow the suggestions of carnal reason. In the Mountain Lot with his two daughters dwelleth in a Cave.
Then the first born said to to the younger, Come, let us make our father drink Wine, and we will lie with him, that we may preserve seed of our father, for he is old, and there is not a man in the earth to come in unto us after the manner of all the earth, &c.
Some, saith Vatablus, hold, that Lots daughters thought there were no more left alive in the world, but their father and they two, but that they could not think so, is plain, because they saw people living still in Zoar, and they knew, that the burning was not general, but of that tract of ground about Sodom and Gomorrah and those Cities near adjoining only, and they knew also, that they had a great uncle Abraham, with his great family living not far off: wherefore this was not the ground of their consultation to lie with their father, but because they thought, that this solitary place must be always the place of their abode, and they must have no communion with any other people. He also saith, that it is most probable, that they had servants with them: because otherwise how should provision for their sustenance have been brought thither, but they thought scorn of joining themselves to such base persons. But herein I cannot subscribe, for whence should they have such servants, when as it is expressly said, that Lot only and his wife and two daughters were by the Angels taken by the hand and brough miraculously out of Sodom. Wherefore their servants were left behind and perished with that impure people, and for their provision carrying, it is more probable, that they brought enough with them for a certain time themselves to sustain them there. For it cannot be thought to have been long after their coming to this place, that they consulted thus to act so horrible a sin, because what provision soever they could bring, would in a short time be spent, and so they must have been destitute without taking some other course for a new supply, as Vatablus himself also saith. The Rabbin's of the Jews are bold, according to their manner to feign, that although they brought no wine thither, God did miraculously supply them herewith. But far be it from us to think, that he would minister the matter of drunkenness and incest unto them by miracle.
They brought it doublesse with them from Zoar, for from Sodom, by reason of their hasty coming away, they could not. Now although Vatablus be against that opinion, that Lots daughters supposed all men to have been destroyed, yet it is to be known, that all Epxositours generally of old have held, that they thought so. Origen saith, that they had heard of the destruction of the World by fire, which should afterwards be, and therefore supposing this to be the time, they out of a womanish creduliey thought that not only Sodom, but all cities and towns were now destroyed with their inhabitants, and therefore, howsoevr they knew incest to be abominable, yet they thought they should offend more, if in avoiding they should suffer mankind utterly to perish, then in consenting to seek the preservation and increase thereof again. Thus also Chrysostom, who by this reason pronounceth them to be without fault in thus seeking to have issue by their father. So likewise Ambrose, and Theodoret, and Irenaeus, and Josephus, lib. 1. Antiqu. &c. It was indeed a foolish opinion in them, because they saw Zoar to stand still, and it is likely, that from the Mountain they might see other places: but for their innocence, I can by no means assent to these Ancients, but rather hold with Augustine, that they sinned against nature in seeking to have their father lie with them, such a conjunction being not only forbidden by God's Law, but by the law of nature, wherewith no man can dispense. They should have committed the care of posterity to their father, and not have attempted anything for this end, before they had acquainted him therewith, by whom they should have been ruled. But they knowing in their conscience, that their father would have abhorred from such a foul fact, if they had consulted with him, go cunningly to work, and by deceiving him effect it. A prodigious thing, saith Calvin, after so dreadful a judgment upon whole Cities, for confused and foul copulations, that they should yet immediately after dare to run into the like sin, wherefore although the mere desire of posterity for the preservation of mankind, and not brutish lust carried them on to lie thus with their Father, and hereby their fault is extenuated, yet they cannot possibly hereby be justified. It was not a single but a double fault, which they committed. 1 In making Lot drunken. 2 In lying incestuously with him. For when the one said to the other, Come, and let us make our Father drink Wine, her meaning was, to make him drunken with Wine, as the word also is rendered in the vulgar Latin translation. But whilst the Daughters sinned in giving him Wine unto drunkenness, what is to be thought of him for drinking so liberally thereof? Some conjecture, that it was mingled with something apt to make him drunken, although he took but a little, and so excuse him, others that he was not deceived by any mixture, because if so, where should they have gotten it? for it is not likely, that they thought upon this, till they were come out of Zoar, and so had it not thence. But they say, that Lot drank more liberally the Wine offered him at this time by his Daughters, to recreate his sorrowful mind, after the loss of all his goods, and friends in Sodom, and his dear Wife, and whilst he did thus was overtaken unawares, so Chrysostom and Theodoret, and Tho. Aquinas, who therefore excuse Lot, as not sinning herein.
But Augustine contrariwise saith, that it did not become a just man to admit of such a consolation, and that he should have refused to have taken cup after cup, being offered by his Daughters unto him: because the eternal Law condemneth drunkenness, which admitteth not of the taking of meat and drink according to a natural order, but for the preservation of health, and therefore he saith, that he sinned not only by incest, but before that by drunkenness. And Origen, although he excuseth him for his incest, yet blameth him for his drunkenness, saying that he was no perfect just man, but a certain kind of middle man betwixt righteous and wicked, the best thing in him being his hospitality, for which and not for any other virtue he was preserved from that burning. With Augustine agreeth Calvin and Musculus, & generally all our new Writers, that Lot cannot rightly be excused either for his drunkenness or incest, not for the first, because he should have refused the excessive quantity of Wine offered him, nor for the second, because it followed upon the former, from his drunkenness it came, that he was deceived and committed incest, and such as the Tree is, such is the fruit, wherefore this springing from the immoderate drinking of Wine, which was a vice in him, must needs be vicious also, yet for Origen's debasing of him, it is contrary to the testimony of Saint Peter, who speaking of Lot saith, that God spared just Lot, and again, that righteous man in hearing and seeng vexed his righteous soul, &c. wherefore he was a perfect good and just man, as flesh and blood permitteth, whilst we carry it about with us, but subject to falling, as all are, when he was not upheld by grace, yet these his falls are somewhat extenuated, the first, because he drank Wine the more liberally to cheare him, as his necessity then required, he being full of heaviness, and in a dark and uncomfortable place, and the second, because he did it ignorantly, being in a dead sleep, the Devil happily making him to dream of lying with his Wife, when he got his Daughter with child. For it is said, that he knew not, when she lay down, or when she rose up. Calvin saith, that it was a judgment of God upon him for his intemperance in drinking Wine, that he lay like a dead body for a time, so that his Daughters then might do anything with him, he not knowing thereof. Lyranus saith, that it is the opinion of the Hebrews, that Lot indeed was fast asleep, when his Daughter lay down by him, and when she rose up, but that he was awake, when he did that foul act, but so oppressed with drunkenness in his brain, that he considered not with whom he lay, neither did he remember that he had now no Wife: for it seemeth impossible to them, that a man should do such an act, but waking, and therefore Lyranus followeth the same, and some others, but the ground hereof is very weak, seeing in the time of sleep in dreams men do many things, not only to the sending forth of seed, but also to rising up and walking about. But why did the Lord suffer these things [Quest.] to be thus done to the disgrace of just a man? It is answered generally by all, that we might learn by this example, what a dangerous thing it is to be drunken, that we might the more carefully keep ourselves from it all the days of our lives: for there is no sin, how foul soever, but a man shall lie open unto it, if he admitteth of drunkenness. We ought to learn from hence, saith Ambrose, to flee drunkenness, which maketh us that we cannot flee most gross sins. For those things, that being sober we take heed of, we ignorantly commit being drunken. Drunkenness inflameth lust, overwhelmeth the mind, taketh the understanding, and wresteth away the sense. Wherefore drink thou so, as not to be taken, let the Patriarchs instruct thee, not only teaching, but erring, Noah and Lot, the example is iterated, that the Magistery of caution might be confirmed, wherefore the drunkards of these times do altogether pervert this example, by making it a ground of licentiousness, which is a caveat against drunkenness to all, that would not from hence go on to most horrible offenses. Some say that Lot was punished with this double fall for his double infidelity, in refusing to go to the Mountain, 2 in going thither, when he had a promise of safety in Zoar. And there may be other reasons rendered also, as that we may see how dangerous it is for a man to live with women alone to take heed hereof, and that we might see what the power and grace of God is, and how his providence worketh even in the vilest actions to bring good out of them, seeing of this incest cometh Moab, and after Ruth, the Mother of a most Royal line, of which Christ afterwards came. Moreover, this was permitted, that everyone considering, how subject he is to sin, might walk in humility and fear continually. Lastly, he is suffered to fall by drunkenness, not only once, but the second time, that we might know, how dangerous it is to be once overcome by intemperance or any vice, for it will not so leave us, but having gotten the victory, fail us again and again.
CHAP. XX.
ANd Abraham went from thence towards the South-country, and dwelt between Cadesh and Shur, and sojourned in Gerar.
This Gerar was a City of the Philistines, being the outermost of the land of Canaan, six miles from the place, where Abraham dwelt before, and towards Egypt. It stood between two Wildernesses, the one called Shur next to the Red-Sea, and the other extended to the Wilderness of the Saracens, called Cadesh, according to Jerome. Gerar had the name from Gur, signifying a stranger, happily because it was a place, to which strangers often resorted in their travel, for which cause the Hebrews say, that Abraham removed thither that he might have oftener occasions to exercise his hospitality, which he could not do in the Plain of Mamre, where he dwelt before. But the conjecture of others seemeth more probable, that he removed thither, because in his former place he was much annoyed now with the stinck coming from the Cities newly burnt, and it irked him daily to behold such a spectacle of misery and desolation, but because the reason is not revealed, why he removed, we can say nothing certainly, only this is most probable, because he removed soon after the burning of Sodom, even in the same year.
All the rest of this Chapter is spent in telling how Abimelech the King of this Gerar took Sarah unto him, because Abraham had said of her, she is my sister, but God suffered him not to go in unto her, for he appeared to him in a dream, and charged him to restore her, &c. For the thing done here in general, it is the same with that before commemorated, Chap. 1 • . 11. and therefore the reader may have recourse thither for the clearing of the questions, that generally arise here: only I will add out of Ferus, that Sarah being now old and in Captivity, yet seemed amiable to these Heathen people, was a type of the true religion, the beauty whereof never fadeth, so that the Heathen, amongst whom the Jews lived sometimes in misery, yet were taken with the love of their manner of worshipping God, and transferred it to their Idols. For other particular passages, as first, that God appeared to Abimelech in a dream threatening him, to whom he pleaded his innocence, whereas he did not so to Pharaoh upon the like occasion, but presently plagued him and all his house, the reason hereof might be, because Pharaoh was a sensual and cruel King, and one who had in all likelihood offended often by giving himself over to inordinate lusts before, but Abimelech was just and righteous, as he here pleadeth, according to his name Abimelech my father the King, being not a Tyrant, but administering justice to all, and tendering the good of those that lived under him, as a father the good of his children, as indeed all Kings ought to do. That he feared God and eschewed evil, appeareth by the Lord's answer to him.
I know that thou didst this in the integrity of thy heart, Wherefore even among the Heathen there were some, that applied their minds to justice and righteousness out of the light of nature, as Saint Paul also teacheth, Rom. 2. 15. Ferus saith, that some hold Abimelech not to have been just, but to have feigned it, some, that he was just only in this matter, but he proveth him truly just, as Job & Naaman, who were also Gentiles. 1 Because God spake unto him, and assented to his plea. 2 He readily obeyed God in restoring Sarah. Secondly, it is expressly noted, that Abimelech had not come near her, v. 4. and I suffered thee not to touch her, but of Pharaoh it is not said so, the reason why this is here expressed, but there passed over in silence, although we doubt not but there she was kept from being defiled also, was, because she was now going with Isaac, that we might be assured, that he came of Abraham, and not of any other man. Thirdly, Abimelech is threatened with death even after his apology made for himself, being also approved by the Lord, which may seem strange: but although he were a man of an innocent life, yet he was a man, and so subject to be tempted by beauty, and for this cause to prevent all temptations the Lord doth yet threaten him thus severely. Fourthly, the Lord willeth him to restore Abraham his Wife, because he was a Prophet, and he should pray for him; and he should live. How diversely the word Prophet is taken, I have shown upon 1 Cor. 14. Here Abraham is so called for the Revelations which he had from the Lord. The meaning is, that he was dear unto him, and such an one as to whom he did use to reveal his secrets, as to his friend, and therefore if he did him any injury he might assuredly expect most severe punishments, whereas, if he did him right in respect of that wrong, which he had unwittingly offered unto him, through Abraham's interceding for him, the Lord would avert the death threatened from him, and he should live, notwithstanding that which he had hitherto said in terrifying of him, which is not spoken, as though a man in misery shall not be heard without the intercession of another, but to commend to all men in the time of misery fleeing to the Prophets and Ministers of God also that they may be healed. The Popish lay hold upon this to prove praying to Saints departed lawful: but Abraham was not now dead, but living, and therefore howsoever the help of his prayers might be craved, it followeth not, that being dead they might be sought also. For since his death the Prophet Isaiah doth teach, that the prayers of holy men being dead, are no more to be sought for, saith, Abraham knoweth us not, &c. If it shall seem, that Abraham's prayers were not necessary for Abimelech, if he restored Sarah to him again immediately, because he had not sinned, and that which he had done, was out [Note.] of ignorance. I answer, hereby it appeareth, that sin is not only of knowledge but of ignorance, and to sin even of ignorance is dangerous and deadly. In saying that Abraham was a Prophet, and would pray for him, the goodness of Prophets and holy men is intimated, they are ready to requite good for evil, and not to stomach injuries offered unto them, as the wicked do, and to these Ferus addeth one more, he is a Prophet, and so knoweth that thou hast not touched her, which will make him the more ready to forgive thee this injury. Fifthly, Abimelech being thus warned, riseth early in the morning, and calleth his servants about him to tell them of the vision, then he calleth for Abraham, and expostulateth with him for his dissembling Sarah