An Exposition of Genesis

CHAP. X.

For a more profitable dealing upon this Scripture, and to avoid vain discourse upon true genealogies, as well as vain fabulous genealogies themselves, it is requisite to premise something necessary to beforeknown concerning the scope, use, order, and parts of this Chapter.

1. The scope of the Spirit here is mainly to draw out the line of the Church, which we see afterward he fingleth out, laying aside the mention of other nations. It is not therefore to be expected, that here God should give an exact genealogy of the world; which some have desired, and others because they find it not here, have found out fables to satisfy their own fancies. What was enough for us to know God hath set down, and more we need not, it belonging not to faith, as the matters of the Church do: by which the Spirit here would instruct us unto life.

2. The use of this scripture is manifold.

1. To prove the truth of God's promise for multiplying Noachs seed and filling the earth, as within 100 years after the flood is wonderful to behold.

2. To give a true history of the rise of man after the flood, and to confute fabulous fictions.

3. To show the descent of the Church from Noah together with the Covenant and manifestations of God unto them, at several times.

4. To discover the line of Christ according to the flesh.

5. To give understanding of prophetical Scriptures which mention several persons and things in this line.

3. The order of giving this history or genealogy is arbitrary to the Spirit; he begin's with Jepheth the elder, and then proceeds to Cham the younger, and lastly to Shem and his posterity not to diminish his dignity but because he was to proceed in the history of the Church from him; he mentions the other first, and so layeth them aside.

4. The parts of this Chapter, general may be.

• 1. A general title of the contents. Ver. 1
• 2. A special relation of a threefold genealogy.
  • 1. Of Jepheth, Ver. 2.5.
  • 2. Of Cham, Ver. 6.20.
  • 3. Of Shem, Ver. 21 31.
• 3. A summary conclusion, Ver. 32.

The first thus followeth.

Ver. 1. And these are the generations of the sons of Noah, Shem, Cham and Jepheth, and to them were born sons after the flood. Sept. and Cald. same.

In which title may be considerable.

1. The connection of this to the former history. Noah had prophesied before concerning all his sons, and then was added his expiration, the Spirit meaning to speak no more of him: but now that being done, he proceeds to show you the persons and posterity upon whom all these words were to be fulfilled, and, or but, or now, these are, &c. God's word must not fall to the ground.

2. The matter here reported, which is but a general proposition of the contents of the whole Chapter, wherein we may point out to observation.

1. The nature of the thing spoken of, generations — Whence as of other like occasions this book is styled in Greek, Genesis which note a continued line for several descents and ages.

2. The propriety of these, spoken of. (1) Collectively, The generations of the sons of Noah, such as they begat and did issue from them. (2) Particularly by name, Shem, Cham, and Jepheth, where Shem hath the place of dignity.

3. The way of propagating these generations, expressed thus, — And there were born unto them sons; the way of performing God's promise was by generation and birth, of which the males are only named, not the daughters, though they must needs be understood; the nobler sex being sufficient to declare the line. (4) The time expressly hinted, after the flood, or that flood, as some emphatically. The expression notes the time; with the sad import of the judgment which wasted all the world, save eight persons, yet, at such a time, and after such a sweeping flood, God commands it and man becomes fruitful to people the earth again.

Take some Notes from it.
• D. 1. God's Prophesies and performance are joined together in his word, so they should in our faith and observation.
• D. 2. Genealogy according to truth is the Spirits work, and useful to the Church of God.
• D. 3. Variety of lines hath God drawn out from one root to discover the variety of his wisdom.
• D. 4. Good and bad may have the outward blessing of the fruit of the body.
• D. 5. Propagation by birth serveth God's providence to bring forth multitudes promised.
• D. 6. Saddest desolations in the world cannot hinder God from his work to preserve a seed.
• D. 7. The truest history of Ages must be drawn now from the flood. V. 1.

2. The special genealogy followeth, and first the line of Jepheth, in these Verses.

Ver. 2. The Sons of Jepheth, Gomer, and Magog and Madai, and Javan and Tubal and M • scheth and Thiras. Cald. same. — Gamar. Joinan, Thobel, and Mosoch, Sept.

Ver. 3. And the Sons of Gomer, Aschcenaz, and Riphath and Togarmah. Sept. and Cald. same.

Ver. 4. And the Sons of Javan, Elishah and Tharshich, Cithim and Dodanim. Sept. and Cald to same.

Ver. 5. From these were the Isles of the Nations divided in their Lands, a man to his tongue, to their families among their Nations, — Everyone according to their language in their tribes and in their Nations Sept. — According to their families in their people. Cald.

In this passage two Heads are eminent.

1. The line drawn out to three branches, (1) The direct line from Jepheth of whom is here reported, that he had 7 Sons issuing from his own body; what more issue he had, the Scripture mentioneth not; and yet it is not to be doubted but that he had more. That from th • se came the Gentiles under promise is clear, but to point out the posterity and several Nations certainly issuing from these is too hard for man to do: The holy record is so short in this matter. All then is but probability.

1. Gomer. His name is used, Ezek. 38.6. noting a Northern people, from Canaan, called by some Cimmerians, some fetch the Danes from them.

2. Magog, a people likewise by this name were known. Ezek. 38.2. And a fire threatened upon them from the Lord. Ezek. 39.6. It is thought they were the Scythians. Spiritual enemies noted by them. Rev. 20.8.

3. Madai, from whom a people were afterward called, by the same Name, Isaiah. 21.2. Which is rendered the Medes Isaiah. 13.17. Or the Macedoniers. So Mede.

4. Javan, a people are mentioned by his Name. Isai. 60.19. Ezek. 27.13. These are conceived to be the Grecians, called Jonan in the Greek. Whence Jones.

5. Thubal, a people are named also of him. Ezek. 27.13. Traders &c. Who joined with Gog against the Church. Ezek. 38.2, 3. These are conceived to be the Albanians, Chaldeans, Ibezians, now Spaniards.

6. Mescheth. This notes a people joined with Thubal. Ezek. 27.13, &c. And as is conceived points out the Capadocians, or more northern, the Muscovites. Ezek. ch. 38. v. 2, 3.

7. Thiras. Mention of him is only again, 1 Chron. 1.5. Some think the Tyrians, others the Thracians to be his issue. These are all reckoned from Jepheth himself, but doubtless not all the Children which he had. Thus much the Spirit thought fit to record. Ver. 2.

2. The line subordinate, next mentioned is from his Son Gomer, of whom a threefold issue is related.

1. Aschcenaz. A people is named of him who helped the Medes against Babylon. Jer. 51.27. These are conceived to dwell in Asia, as Phrygie Minol and Froy. The Jews make the Germans his issue.

2. Riphath called Diphath. 1 Chron. 1. v. 6. No where else mentioned, of him are thought to come the Paphlagonians, a people in Lesser Asia. Mede thinks these of Pontus and Bithinia.

3. Togarmah, a people is named of this man. Ezek. 27.14. For merchants. Ezek. 38.6. Some make the Germans this people. It is certain they were a Northern Nation. Ver. 3. Mede, Phrygia Major, and Galatia.

3. The next line is drawn from Javan, another son of Jepheth; and the issue of no more but these two sons is recorded, however it is not to be doubted, but his other sons had their issue. The sons of this were. (From Javan are the Greecians.)

1. Elischag, a people is mentioned of him. Ezek. 27.7. Merchants who fold blue and purple to Tyrus. Some think the Aeolians in Asia the less are of him. Mede, Achayans and Peloponesians.

2. Tharschisch, a people of this name is read also, Ezek. 27.12.25. Silicia is thought to be their Country, wherein Tarsus was a famous City, where Paul was born. Act. 21.39.

3. Kittim, a people is spoken of by this name, Numb. 24.24. Isai. 23.1. Jer. 2.10. What now they are called is uncertain. Some translate the word Romans, Cald. Some Italians, Lat. Mede, Carians, Licians, and Pamphilians.

4. Dodanim, read Rodanim, 1 Chron. ch. 1. ver. 7. What people are now from these is uncertain. Some think the Dorians about Greece. Ver. 4. made the Epirotes. So here we have recorded from Jephet, only 7 Sons, and 7 grand Children, of whom it is clear they were a Northern people from Canaan: but what remainders of them are now after so many alterations, cannot be known. It is an ingenuous allusion of the seven Churches in Asia, to these seven Sons of Jepheth, and so an instance of the fulfilling of Noah's prophesy in part, but it riseth not naturally from the text.

2. The settled habitation of these, wherein note.

1. The Subject inhabiting or seated, expressed thus, from these, that is, these Sons of Jepheth with their offspring, which are not mentioned.

2. The place inhabited, the Isles of the Gentiles, which were not only proper Islands, but all places whereunto the Hebrews could not pass but by sea. Here two words are used, but the Isles are sometime read Nations themselves. Isaiah. 11.11. — Isaiah. 42.4. Jer. 25.23.

3. Their bounds given them they were divided, — that is, by lot, or line, as is probable Noah before his death from God might be instructed so to dispose the seed of Jepheth, furthest off. It was not without God's hand.

4. The rule of this division, which take's two part's.

1. Everyone according to his tongue or language, — A man to his tongue, that is, every man according to his speech, which must needs be after God's curse upon Babel, in confounding this language of man, for before all were of one tongue.

2. According to their families or tribes in their Nations. — That is, being ranked into heads of families, each betook themselves to shipping, and so to inhabit the coasts appointed, and there to fear God; however it fell out otherwise shortly after.

Thus the Genealogy of Jepheth is dispatched and his Sons sent away, as taking their lot in more remote places from their brethren.

Chams residence was nearer Shem, which Moses therefore reserveth, having many things of their neighbor-hood to record.

Some Notes from it.
• D. 1. The lines of men should guide us to observe the wisdom and goodness of the Providence of God; much is to be seen in this line of the Gentiles.
• D. 2. All the Gentiles however Apostat came from the Church of God at first.
• D. 3. God's brevity in drawing the line of the Gentiles should curb man's curiosity.
• D. 4. All the Seed from Jepheth, they are Gentiles under the promise. God shall persuade. V. 2, 3, 4.
• D. 5. The divisions and bounds of habitations have been set unto the Gentiles by God. Act. 17.26.
• D. 6. Division of tongues was made the rule to divide Nations, and dwellings.
• D. 7. The Gentiles have distinctly been seated also according to Tribes, and Families.
• D. 8. God will not have the Gentiles Japhets seed forgotten, however now divided in the earth. He therefore hath given their line and Original. Ver. 5.

2. The line of Cham the youngest Son of Noah is described, wherein occurreth:

1. His immediate issue from his own body.

Ver. 6. And the Sons of Cham, Cush, and Misraim, and Phut, and Kenaan. Sept. and Cald. to same. Herein four Sons are named issuing from Cham.

1. Cush, this the Father of the Ethiopians or black Mores, the Arabians and Mores, Isai. 37.9. Jer. 13.23. 2 Kings 19.9. 1 Esther 1. Num. 12.1.

2. Misraim, the Father of the Egyptians: the land of Misraim named by the Prophets is called Egypt. Hosea 11.1. Mat. 2.15.

3. Phut: his Genealogy is here silenced, but a people called by his name the Prophet mentioneth. Ezek. 27. v. 10. and 38.5. Lybians. Jer. 46.9.

4. Kenaan: that Son that had the curse pronounced on him by Noah, the Father of the Canaanites, of whom Moses especially here writeth, whose Land was to be given to Israel.

2. His line derived from these Sons, which is threefold. For of Phut no line appears.

1. The race of Cush named as followeth.

Ver. 7. And the Sons of Cush, Seba, and Chavilah, and Sabtah, and Rayamah, and Sabthecah; and the Sons of Rayamah, Sheba, and Dedan. Sept. and Cald. to same. Evilah. Regma, recorded. Here are two descents from Cush: (1) Immediat, in five Sons named.

1. Seba, the Father of the Sabaeans, mixed with the Arabians, as is thought, Ps. 72.10.

2. Chavila, Gr. Evila: this is conceived to be Father of some of those mixed people in Arabia. Sure it must not be mistaken for that Chavilah in Schems line. Ver. 29.

3. Sabtah, Gr. Sabatha, conceived to be Father of a Seed dwelling southward in Ethiopia from whence the Queen of Sheba came. 1 Kings 10. Others of a people in Arabia.

4. Ramayah, supposed the Father of a people in Arabia the fruitful, mentioned Ezek. 27.22.

5. Sabthecha, Gr. Sabbathaca, supposed likewise a Father of a people in Arabia.

(2) Mediat from his Son Rayamah, two Sons.

1. Sheba, from this a people in the south of Arabia are conceived. Merchants.

2. Dedan, supposed Father of a people neighbouring under that Climat. Merchants also. Ezek. 27.22.

3. A special history of one immediate issue besides all these from Cush. ver. 8, 12.

Ver. 8. And Cush begat Nimrod, he began to be a mighty one in the Earth. Cald. same. — Nembrod. He began to be a giant, &c. Sept.

Ver. 9. He was mighty for hunting to the face of Jehovah, therefore it is said, as Nimrod mighty for hunting to the face of God —A giant dog hunter before the Lord God, therefore they shall say, as Nembrod, &c. Sept. — A strong or violent man before the Lord. Cald.

Ver. 10. And the beginning of his Kingdom was Babel, and Er • c, and Acad, and Calneh in the Land of Shinar. Sept. same. Land of Babel. Cald.

Ver. 11. Out of that Land he went out to Aschur and built Nineveh, and Rehoboth the City and Calach. Ashur went out. Sept. and Cald. same.

Ver. 12. And Resen between Nineveh and between Calach, the same is a great City Dasem. Sept. and Cald.

The singular report of this Son is not without some special intent of the Spirit of of God to have him noted, and an eminent expression of one main part of the curse on Cham, executed on this Seed in giving him up to sin.

Herein we have to note more specially.

1. The birth of this Son by itself related thus, V. 8. — And Cush begat Nimrod, whether before or after his other sons is not mentioned. Some think, he was begotten in adultery, and therefore is not reckoned with his other sons: but non constat. His name notes a Rebel.

2. The Character of him, which is various.

1. His power thus expressed, — He began to be a mighty one in the Earth. The seventy, a giant. (1) The power here spoken of may be in bulk of body, or in authority usurped, or in cruelty exercised. (2) The rise of it after the flood, it began in him. (3) The extent unto which he spreads it, the earth, or so far as he could reach.

2. The exercise of this power, recorded summarily, Ver. 9. He was mighty in hunting to the face of Jehovah. — Herein is expressed the acting of his power. (1) The work wherein it was put forth was in hunting. A dog leader, or such an huntsman, the Greek readeth it, who pursued beasts; that he might do, but man hunting is most properly understood here, such as we read of Jer. 16.16. Lam. 3.52. and 4.18. (2) The specification, or aggravation of it, to the face of Jehovah, or before Jehovah. One way it may note the object of his hunting or persecution, God's face in his Saints, for it is evident he makes inroads into the east among Shem’s posterity, there to build his Babel, or else it may be read as an aggravation of it, that thus he hunted Souls to destroy them, even to the very eyes or face of God, while he looked on, who sent the deluge.

3. The proverb made upon him, declared in the following words, — Therefore it shall be said, or it was taken up as a proverb, concerning any cruel oppressors and persecutor's, They were as Nimrods hunting mightily against God, or before his face.

4. The rise or head of his dominion, is next particularly discovered, — And the beginning &c. Whence first we may see confirmed, his hunting was after Kingdoms and Dominions, which were not gotten without the blood of men. 1. The rise or beginning of his power is signified, or else the chief places of his Dominion, both may be couched here. (2) The places named. (1) Babel, or Babylon, in the East, which belonged to Shem. So we see the tents of the Church he hunted, this also seems to note that his hunting was after the confounding of languages, upon the building of that tower, for upon that occasion it was called Babel: In which work it is probable he was a ring-leader, and afterward beginneth his violence from thence. (2) Erech, supposed Edessa in Mesopotamia. 3. Accad, supposed Nisibis in Mesopotamia. (4) Calneh, mentioned Am. 6. ver. 2. supposed Callinisum a much fortified place. (5) The continent of all these the Land Shinear, noted to be Chaldea, signifying, That which scattered, called the Land of Nimrod, Micah. 5.6. It is the habitation of wickedness. Zech. 5.11. Hence breaketh out the violence of this man.

5. The extent of his Dominion, — which is read two ways. (1) Conquering. (1) Out of that Land Ashur went out: supposed of the posterity of Shem. Whom Nimrod drove away, but it is more than probable, that Ashur is not here meant, but the name of a country.

2. Out of that land he went out into Ashur or Assyria, that is Nimrod to enlarge his dominions, of whom here it is recorded, which seems most rational. (2) Building thereby declaring that he was not content to live as the Church in tents. He doth as Cain think to secure himself, by building Cities and places of strength. Whereof four are named. (1) Nineveh, Jonas 1. famous for and by Jonas Prophesy.

2. Recoboth, this is conceived not an appellative, but a proper name, though some annex it to Nineveh, reading by apposition, a City of streets.

3. Caleh. (4) Resen between Nineveh and Calach. (5) An adjunct to set out by emphasis the statelines of Nineveh, it was a great City.

Quest. But was Nimrod to be blamed, are not powers of God?

Answ. One commends Nimrod. Ab. Ezra. But falsely.

1. Powers are God's, but not wicked usurpation. (2) This was Nimrods case, for which the Spirit brands him

Note from it.
• D. 1. The most cursed man may have a numerous seed: it enlargeth the curse. All these of Cham. Ver. 6.7.
• D. 2. Cursed ones bring out sometimes an eminent rebellious seed to hasten vengeance. Nimrod. V. 8.
• D. 3. The greatest judgments will not keep wicked ones from sin though being but a little escaped, from them.
• D. 4. Under a wise providence, power and violence is suffered to rise and spring in the earth. V. 8.
• D. 5. It is the property of giants in sin and earthly power to hunt to death God's Saints to his face.
• D. 6. God makes in vengeance the names of such wicked ones a proverb. Ver. 9.
• D. 7. The beginning and chief of all the power of wicked ones, is but confusion, and the place of wickkednes. Babel and Shinar. V. 10.
• D. 8. Wicked Potentats are still invading others to enlarge themselves. Ver. 11.
• D. 9. Edifying cities, and places of strength, is the wicked's security.
• D. 10. Great cities they may have, but such as are under the eye and judgment of God. V. 12.

2. The race of Mitsraim followeth, who was another Son of Cham,

Ver. 13. And Mitsraim begat Ludim, and Vanamim, and Lehabim, and Naphtuchim. Cald. same. — 〈 in non-Latin alphabet 〉 . — &c. plural. Sep.

Ver. 14. And Pathrusim and Casluchim where from thence went out Pelischtim and Caphtorim. — And the Cappadocians. Cal. for Caphtor. — Patrosanim and Cascanim, &c. Sep.

In this line is observable that the names of father and sons do end in Im. which notes the plural number Hebr. And so the Sep. Readeth them as names of nations or people. It is rightly conceived, that both the heads and people coming from them are meant by these as Mitsraim, notes the father of Egypt. And the Egyptians. So the names of all his sons noting themselves and the people issuing from them, all conceived belonging to Egypt.

1. Ludim, the son, and the people, from him in Egypt.

2. Yananim, the son. And the inhabitants of Pentapolis.

3. Lehabim, the son, and his of spring, Libians, different, from the V. 6.

4. Naphtuchim, the son, and his seed, Ethiops in Egypt.

5. Pathrusim, the son and his seed, in Pathros. Isaiah. 11.11.

6. Casluchim, the Son and his seed, in Cassiotis of Egypt. From these went out a people into a tract of land-near-called Palestine: the Philistines bitter enemies to the Church. Five dominions of them are mentioned, Joshua. 13.3.

7. Caphtorim, the son and seed, the Cald. calleth them Cappadocians, some read this before the former sentence, and Caphtorim, so that from thence went out Pelischtim, by an Hysterosis which is confirmed. Amos. 9.7. But these are thought to be a people belonging to one of the dominions of Egypt.

Take some Notes, about these Nations
• D. 1. The only wise providence hath ordered the overflowing of nations in number and power above his Church.
• D. 2. Numbers in the wicked's race do but extend or spread the curse.
• D. 3. All those numbers cannot exempt from desolation. Jer. 47. Amos. 9.7.
• D. 4. Grace hath freely visited such enemies as these to save a remnant of them. Isaiah. 19. v. 25. Ver. 13.14.

3. The race of Kenaan the last son of Cham is thus described as followeth.

Ver. 15. And Kenayan begat Tsidon, his first born and Cheth, Cal. same for 〈 in non-Latin alphabet 〉 Sep.

Ver. 16. And the Jebusit, and the Emorite, and the Girgasite. Sep. and Cal. same

Ver. 17. And the Chivite, and the Yarkite, and the Sinite, 6. To same Sep. Add 〈 in non-Latin alphabet 〉 .

Ver. 18. And the Arvadite, and the Tsemarite and the Chamathite; And afterward were the families of the Canaanite spread abroad, or they spread themselves. Aradite. Sep. and Cald.

Ver. 19. And the bound of the Canayanite was from Tsidon, until thou come to Gerar, even unto Yazzah, until thou come to Sedom, and Yamorah and Admah, and Tseboim even unto Lasehay. — reaching to Gerar, &c. Cald. Sep. same.

Ver. 20. These are the sons of Cham, by their families, by their tongues, in their lands, in their nations. — Tribes, tongues, region • , Nations, Sep. — kindreds, tongues, lands, people, Cald.

In this genealogy are recited to observation. (1) The issues, which were eleven sons and the nations which arose from them. (1) Tsidon father of the Sidonians, founder of Tsidon, the great city with which Tyre is reckoned. Matt. 11.

2. Cheth, Father of the Hittites. Genesis: 15.20.

3. Iebusi, Father of the Jebusites. Deut. 7.1.

4. Emory of whom the Amorites. Ibid.

5. Girgasy of whom the Girgasits. Ibid. Mat. 8.28.

6. Chivy, of whom the Hivits. Ibid.

7. Arky, of whom Arkites, not read of in the Scripture.

8. Siny, of whom the Sinits, not mentioned, but here.

9. Arvady, of whom the Arvadites, not read of further.

10. Semary, of whom the Semarites not read more of, only a city mentioned. Joshua. 18.21.

11. Chamathy, of whom a name was given to a whole region, Amos. 6.2.

These names may be Gentile; not only personal but national.

2. Their dispersion in the earth, expressed in the remainder of the 18. ver. — and afterward, were the families of the Canaanite spread abroad. that is all these of springs of Kenaan were dispersed in the earth, the border of whose habitations is afterward written. (3) Their bounds and border is expressed, from Tsidon. Northwest, unto Sodom, &c. South East of the land of Canaan; all which Moses describeth, pointing out to Israel the inheritance, designed them by God.

Tsidon and Yazzah, two famous Cities situate by the sea, upon North-west and Southwest. Sodom &c. noted, North-east, and South east.

4. The close of this genealogy. These are the sons, &c, which only showeth us.

1. The general sum of the line, these all were the sons of Cham.

2. The special distinction of them. (1) By their families or tribes. (2) By the tongues, which noteth their separation was after the confusion of Languages.

(3) By those lands, regions, and habitations. (4) By the nations, or people's which arose from them.

Take some notes from this passage.
• D. 1. The wicked'st men may have the most numerous progeny, so Kenaan, above his brethren.
• D. 2. The wicked have spread the line of their habitation very far, God so ordering it.
• D. 3. The best of habitations on earth may the vilest of the sons of men possess.
• D. 4. The habitations of the wicked, are pointed out sometimes to be the inheritance of Saints. For purpose Moses mentions them. Ver. 15.19.
• D. 5. All these prosperous sinners are but Chams seed,
• D. 6. The wicked are known by their own families, tongues, lands and people, not by God's. Ver. 20.

3. The genealogy of Shem the third son of Noah now followeth; he for his dignity and as a Father of the Church is named before the rest-several times, but with order to the succeeding history about the Church, his line is here described last. Which is two ways here drawn out.

1. Generally, comprehending some part of the line of the Church, with the collateral issues, which turned from it. Thus in this Chapter.

2 Specially from Shem drawing the direct line unto Abraham. Cap. 11.10. So that between these two in the beginning of the 11 ^th Chapter, is inserted the state of all these children of Noah until the confounding of the languages, and the cause of that judgment. The general line takes up this Chapter. Wherein observe.

1. The immediate issue of Shem is related.

Ver. 21. And to Shem was born, or there was a birth even he the Father of all the children of Y • ber, the brother of Jepheth the great or elder. 〈 in non-Latin alphabet 〉 Sept. 〈 in non-Latin alphabet 〉 Cald.

Ver. 22. The sons of Shem, Yeilam and Aschur Arpacschad, & Lud, & Aram — Arphaxad, and one more Cainan. Sept. Cald. same.

In this passage we have to observe. (1) The head or Father of this line set forth.

1. By his name, Shem, it notes a name and that an eminent one, God was pleased to make him a man of name, famous for the relation he had to the Church, as being the Father of it next unto Noah.

2. By his relation of paternity expressed thus — He also was the Father of all the children of Heber.

The weight of this is considerable.

1. In the correlatum, the children of Heber; now this is not to be understood of all his children; but of them which were gathered into God's Church only, which continued in the line to Christ; the Hebrews were they called from Heber; that Church wherein Moses now ministered; for whose comfort doubtless he mentions this. (2) In the term of relation, he is called their Father however he was the great grand Father of them, yet here he is reckoned in the nearest relation, (he is called the very Father of them. 3. In the reason of this relation, which was mostly spiritual, that the name of Shem should be named upon them, upon whom the blessing was manifested; that the Lord God became his peculiarly, and so theirs, for as much as the same blessing came to them. Gen. 17.7. (3) By his relation of fraternity, recorded in the close of the Ver. 21. The brother of Jepheth the great. Heb. the greater, Sept. wherein we may note also. (1). The term of relation, Brother, so he was of the same Father and Mother, and no less also brother to Cham. (2) The correlat Iepheth, set out by an adjunct of his majority in years, the elder or; the greater so he appeared to be in former discoveries compare. Gen. 5.32. with Gen. 11.10. Others have made a quarrel whether it should not be joined to Shem, as if he were the elder brother of Jepheth, which the reason of the Scripture considered cannot be.

3. The ground of this relation seemeth to be some spiritual good wherein God would make them sharers together, as persuading Jepheth to dwell in the tents of Shem: otherwise Cham might have been named as well as Jepheth.

2. The issue ascribed to him: (1) In a general term, there was born to him, or there was a birth to him: that is God gave him to be fruitful as the other sons.

2. In special, or by name, Ver. 22. Where we have 5 sons reckoned of Shem.

1. Elam, of whom the Elamits or Persians, enemies to the Church, yet finding mercy in the promise. Gen. 14. v. 1. Isai. 21.2.22.6. Jer. 49.36.39.

2. Aschur the Father of the Assyrians great scourgers to Israel. Isai. 10.5. 2 Kings. 15.19.29.

3. Arpacschad, Conceived the Father of the Chaldeans, no special genealogy is given of him but that he begat Salah, and was of Christ's line. Luke 3.30.

4. Lud. From whom the Lydians are reckoned, who were of Asia, not those of Africa, which descended of Mitsraim, Son of Cham.

5. Aram, of whom the Aramits or the Syrians as they are called: great enemies to the Church. Judge. 3.10. This land of Aram had many parts wherefore we read of Padan-Aram. Gen. 28.2. Aram-Naharaim. Gen. 24.10. Aram of Damascus. 2. Sam. 8.6. Aram-Zobah. Psalm. 60.2. — Aram Maacah. 1. Chron. 19.6. And Aram Beth. Rehob. 2 Sam. 10.6. From the discovery of this immediate line of Shem.

Note.
• D. 1. The last mention of the Churches line is not the least in God's account.
• D. 2. Fruitfulnes is given to the Church of God, for its continuance on earth.
• D. 3. Visible distinction hath God made between the lines of the world and of the Church.
• D. 4. Hebers children are the true Church of God.
• D. 5. The name and blessing of Shem is on that Church.
• D. 6. Sharers in the promise are especially brethren.
• D. 7. The first in birth, may be last in grace. Ver. 21.
• D. 8. Out of the same holy stock may arise enemies to the Church as well as the right seed. Ver. 22.

2. The issue of Shem derived from several sons now followeth, wherein two sons only are mentioned with their seed.

1. Aram with his posterity as in the next

Ver. 23. And the sons of Aram Yuts and Chul, and Gether, and Mash. Cald. same — 〈 in non-Latin alphabet 〉 . Sept, of these 4 sons various and uncertain are the conjectures, it is enough to consider, that from these the Syrians issued, in the several sorts and multitudes of them, and by these the whole tract of Syria was inhabited.

2. Arpacschad with his line general.

Ver. 24. And Arpacschad begat Selah, and Selah begat Geber, Cald. same. — Kainan, and Kainan begat Sela, Sept. &c.

Ver. 25. And to Yebe, were born two sons, the name of the one Peleg, for in his days the earth was divided, and the name of his brother Joktan.

Ver. 26. And Joktan begat Almodad, &c, to Ver, 30.

Ver. 30. And their habitation was from Mesha, as thou goest to Sephar, a mount of the east, Sept. and Cald. to the same.

Ver. 31. These are the sons of Shem to their families, to their tongues, in their lands, and after there nations.

In this passage we have the line of Arpacschad, wherein we have considerable. (1) The direct line of the Church, from him to Selach, from Selach to Heber, from Heber to Peleg, concerning whom may be noted. (1) The meaning of his name division. (2) The reason of it, because in his days the earth was divided. — Which division some conceived was made by Noah, the great grand Father giving them by lott their portions, but this is groundless.

It was that division doubtless, which God made in judgment upon men in confounding the language of that people that had been of one tongue, and so dividing them occordingly into several parts upon this memorable act of God, Heber gave this name to his Son, to keep in remembrance this work.

2. The collateral line going beside the Church: and that is from Joktan his Brother. Of whom is here declared from. Ver. 26. to Ver. 30.

1. His seed, 13 sons, whose names are now forgotten as to any seed from them.

2. Their habitation, which is noted to be the east whence it is conceived that of them were the Indians there, but that is plain they were separated from the Church.

3. The sum of Schems line drawn up, these, &c. Where their distinction is made (1) By families. (2) By tongues. Heber keeping the first language in the Church (3) By lands. (4). By nations, the number of which though some attempt to tell, yet is it altogether uncertain.

These Notes result from it.
• D. 1. Syrians may arise from the Father of the Church according to the flesh, very enemies to it.
• D. 2. God's mind is to keep the line of his Church distinct; from all who turn aside, Ver. 23.
• D. 3. The line of the Church is but short in respect of the world. Ver. 24.
• D. 4. Memorable as well as terrible is that division of people and tongues which God hath made. Ver. 25.
• D. 5. Saints have been careful to keep in memory such judgments of division; the naming of the child. Ver. 25.
• D. 6. Numerous is the seed departed from the Church. Ver. 26.29.
• D. 7. God hath given a dwelling place to degenerate seed. Ver. 30.
• D. 8. The Church hath its family, tongue, place and people, distinct from all. Ver. 37.

3. The last general, the conclusion of the genealogy.

Ver. 32. These are the families of the sons of Noah, to their generations in their nations, and from these, the nations were divided in the earth after the flood. Cald. same. — After their kindreds, &c. the Islands of the nations in the earth. Sept. He concludes with the attestation of the truth of these lines and the peopling of the earth by them after the flood.

We conclude from all.
• Doct. Of one blood hath God made all Nations, &c. Acts. 17.26. Ver. 32.

CHAP. XI.

IN this Chapter, two main heads are recorded.

• 1. The history of the earths division. Ver. 1.9.
• 2. The direct line of the Church from Shem to Abram. Ver. 10, &c.

The former of these seemeth to be in a parenthesis, inserted between the history of the line of Shem. Occasioned by a former mention of dividing the earth in the days of Peleg. The account of which division the Spirit here giveth before he proceedeth in making up the line of the Church which relation belongeth to the time and place of Nimrod spoken of before, but is reserved to this place wherein we have recorded.

1. The occasion or cause procuring this division, which was the confederacy or uniting together of the whole earth set out.

• 1. In their language, ver. 1.
• 2. In their place of setting. ver. 2.
• 3. In their resolutions. ver. 3.4.

2. God's pleading with them, wherein note.

1. His observation of them. ver. 5.

2. His reasoning about them. ver 6.

3. His resolution upon them. ver. 7.

4. His execution of all. ver. 8.

5. His memorial of this set up. ver. 9.

1. The confederacy of the earth in their speech, the help of all the rest.

Ver. 1. And the whole earth was one lip, and one words, of one, some. — did use one. Inn. — And one voice to all. Sept. Cald. as Hebr. One tongue and one speech.

In this proposition are considerable.

1. The subject set forth, (1) By the nature of it, the earth, metonymically taken for the inhabitants. As for earth. 1. Kings. 8.27. is read, men of the earth. 2 Chron. 6.18. (2). By the universality of it, all the earth, that is all men at that time which issued from Noah, and his sons of what line soever, of all it is true what is here said, yet with respect to other acts of confederacy this may be restrained to those conspirators that went to build Babel.

2. The attribute here, is one lip, one words, that is, they had or used among them but one kind of language or words. This doubtless was that which Adam, Scheth, &c. spake before the flood, and Noah, Shem, &c. After the flood until this time of confusion; which language was then taken out of the mouths of all other families, and reserved in the family of Heber, and so in the Church, which afterward was called the Jews language. Isai. 36.11. In this were given the oracles of God to them. That this was from Adam, the very names and reasons of their names from that time show. The continuance of this unity of language in the world was 1757 years, after the flood 101.

The blessing of the unity of language was very great, for keeping unity, amity and commerce among men, as well as other benefits. The misery of the division of tongues, especially to those out of the Church, will make appear it was a blessing.

Take some Notes hence.
• D. 1. Language or speech God hath allowed to men as men.
• D. 2. One language did God vouchsafe to all for good. It was mainly to keep them to the Church.
• D. 3. Sin perverts the sweet blessing of one speech to conspiracy against God. Ver. 2.

2. The confederacy of men in their place, followeth.

Ver. 2. And it was in their journeying from the east, and they found a plain field or valley in the land of Shinear, and they seated there. — And they dwelt there, Sept. — In the beginning, &c. in the land of Babylon, &c. In this description of the second agreement between them, by one tongue to come to one place. Note.

1. The event affirmed. It was, that is by the over ruling providence of God so it came to pass, not as if they agreed and God knew it not.

2. The means or way to this event spoken of in the following terms, In their going from the east, 〈 in non-Latin alphabet 〉 . Sept. Wherein occur.

1. The moovers, which however it may seem, to be all these of one tongue, yet it is not so here, and surely the seed of Cham Nimrod, &c. which had all one language with the rest at this time must be understood here, for of Noah, Shem, &c. it is not credible: therefore was it noted before, that the one tongue might be understood of these conspirators which for that time was the same with the rest. (2) Their motion, in their journeying, &c. — going forward, which may not be understood for their first motion from their Father; but Chams seed were sent before eastward, and Nimrod growing high among them; either the place was not enough, or not good enough, as they thought for them, therefore they remove.

3. The term of this motion from whence, it was from the east of Schinear, therefore it could not be now that these should come from their father supposed to be in Armenia, which seems Northwest to look unto Shiner. Where these pitched.

3. The event itself set forth in the term unto which they come, of which we have recorded. (1) Their finding a fit place for themselves to pitch in, and they found a plain field or valley in the land of Schinar, that is by searching; inquiring, they at last came to the knowledge of this place, not without the providence of God ordering it to be the place of remarkable judgment as it was of sin: and thence afterward known to be the land of wickedness. This they found and chose and would have for their purpose. Babel. Cal.

2. Their sitting down, or pitching in it, expressed, and they sat down th • re, — They dwelt, Sep. that is, there they pitched for their sittest place to do their work; their undertakings do appear hereafter.

Take these notes hence.
• D. 1. Motions of God's enemies are and must be at his will.
• D. 2. Wicked ones are unquiet and not at ease in their places, but still moving.
• D. 3 All sensible conveniencies flesh and blood will choose for its quiet.
• D. 4. Wickedness finding a fit place for its purpose, sits down in it. Ver. 2.

3. The confederacy of these men in their resolutions and undertakings followeth.

Ver. 3. And they said a man to his fellow, go to let us make bricks, or, let us brick bricks, and let us burn them with a burning (or to) and brick was to them for stone, and slime was to them for mortar. — And a man said to his neighbo'r come let us &c. and let us boil them with fire, mud was to them, — 〈 in non-Latin alphabet 〉 . Sep. Cald, much like, the seventy.

Ver. 4. And they said go to, let us build for us a city, and a tower, and the head of it to the heavens, and let us make for us a name least perhaps we be dispersed upon the faces of all the earth. Cald. to the same. — Whose head shall be to heaven, &c. before we be dispersed from the face of all the earth. Sep.

In which verses we find them confederate in a double resolution, and undertaking.

1. Of preparation for the work, wherein. (1) The confederates are mentioned and recorded. — And a man said to his neighbo'r as Sep that is, everyone of this Company under Nimrod, was calling to his fellow, encouraging each other to the work: no more but these of this conspiracy are to be conceived here, such as have been discovered before: even the posterity of Cham, &c.

2. Their mutual incitation of each other, go to, — Or come, as Septuagint. A word of encouragement to be stirring.

3. Their resolution to prepare for the work thus stated, — Let us make bricks, and burn them to a burning, that is thoroughly; this resolution ariseth from deliberation, about the mean's of bringing about their intended work, which is only of providing materials thereunto. The reason of thus consulting & resolving about this mean's was the straight unto which they were put in this place, they had neither stone nor mortar to build withal. Yet they were not discouraged, but they pitch upon making what they could not find; with soil disposed, and fire, to make stone a hard work, as we may guess by what Israel found it in Egypt to labor in the brick kilns.

4. The event, brick was to them for stone, and slime was to them for mortar — That is by their industry and pains, which wickedness would not spare, so they provided these materials, stone and mortar were thus supplied. Slime is to conceive natural lime.

2. Of edification or building their work, wherein observe.

1. Their mutual encouragement again repeated. — And they said, go to, or come on, thus they stir up each other, to the work.

2. Their undertaking or work itself wherein consider.

1. The matter of the work, Let us build —It was a building, laying brick on brick.

2. The subject for whom, — For ourselves, self is all they aim at, they build not for God.

3. The form of this work under two terms expressed.

1. A city even such a one as should be the metropolis of the world, wherein stately palaces and houses were to be raised; their fathers tents were now too base for them.

2. A tower, — Some conceive it one; spoken for many, so Babylon was called Turrita Babilonia by reason thereof, but here someone eminent tower seemeth to be intended: eight towers one upon another.

4. The measure of this work, And the head or top thereof in the heavens. — that is, whose top, should touch the heavens; it is an hyperbolical speech of proud man, at which the Apostat Julian makes a jest. That it is a like fable to Homers of the giants, laying hill upon hill to fight with Jupiter, for saith he: if they had burnt all the earth into bricks, such a thing could not be built. But to stop his mouth, Moses relates not this as a thing done, but as a proud brag of ungodly wretches; neither can it be conceived as from them, but hyperbolical, where more is said, than was really intended. It notes a very high building, and no more. It is probable the Poets might feign their fable of the giants war from this, but therefore is not this a fable, as will appear.

5. The end of this work, which is twofold expressed. Designing.

1. Their fame- And let us make to us a name. Declaring herein, that their end was not to pull God out of heaven, as the Poets feign, which they could not think possible, but to exalt themselves above God in his Church below by their pride, insolency, and ambition. God had put the name upon the Church, Shem was their father, but these would now make Shem for themselves, that is, have a name to out reach that name; and to be exalted in the earth. Honor and renoun on the earth is their aim. (2) Their security, least we be dispersed over the faces of the whole earth. — They were afraid of dispersion, therefore they provide a place to keep them together, or at least a metropolis unto which they should belong. It was not then to save from another flood, for concerning that God's covenant had secured them, but in fear of another judgment from which God had not exempted them, and that was dispersion, banishment, scattering upon the earth. How they should suspect this, is not expressed but probably conjectured, God by Noah and Shem, did threaten their growing wickedness, whereupon they thus resolve to frustrate God's judgment, and secure themselves, though all in vain.

Take these Notes from it.
• D. 1. Sinful Apostates are active in drawing each other to sin.
• D. 2. Wickedness is studious for means to effect its ends.
• D. 3. No difficulties usually hinder sin from its undertakings.
• D. 4. It is but brick and slime wherewith wickedness builds. V. 3.
• D. 5. Wicked ones are much encouraging one another to evil.
• D. 6. Cities and towers, ornament, and strength, are sinners Trophies.
• D. 7. Sins structure would be as high and stately as heaven.
• D. 8. Sinners are ambitious of a name on earth.
• D. 9. Dispersion is the evil which sinners fear.
• D. 10. Sinners resolve to provide their own security against God's judgments, by the works of their own hands. V. 4.

2. The second head in the first general is God's pleading against the confederates, wherein, (1) His observation of their work is noted.

Ver. 5. And Jehovah came down to see the city, and the tower which the sons of Adam built. — sons of men; &c. Sept. — And the Lord appeared that he might take vengeance upon the works of the city, and the tower, which the sons of miserable men built. Cald.

In this discovery of God's observation of them note.

1. Connection, which knits God's act to theirs, they build, and then God comes. God is not far behind, his providence follows close.

2. The descendent Jehovah, he of whom these confederates were for their being, and to whom they should have been in all their lives and operations; he hath their being in his hand, and can soon unmake them again.

3. The motion, — He descended a motion in proper terms unsuitable to God who filleth all places, but spoken after the manner of men for our weakness sake; not strictly speaking what God doth, but what he appears to do, toward men, that conceive him to be above and not to mind what they do, or to be present among them; so that, he descended, is as much, as he appeared or shown himself to be upon the earth among them & not a stranger to their works.

4. The end of this descent, declared in what followeth, — To see the city and the tower which the sons of Adam built. Wherein.

1. The act aimed at. To see, which is spoken after the manner of men, for he needed not to come down to see, who is everywhere, knowing all things; but to meet with the stupid thoughts of them, who thought God had forsaken the earth, and that he minds not the works of men. Under that term of sense is carried.

(1) Exact knowledge of their ways. (2) Severe animadversion upon all their proud enterprises against God, so the Calde. The Lord appeared to take vengeance upon the work, &c.

2. The object of this act, the city and tower, that is, not these alone, but the apostasy, rebellion, pride and wicked confederacy of Nimrod and his company expressed in these works, even all the iniquity annexed to those places of delight and defense, which were now in hand.

3. The subject employed about this work, the sons of Adam, a title opposit as was noted to the sons of God. Chap. 6.2. And declaring such as were apostat from God and his Church, under which name are declared to us.

1. The wickedness of these confederates, they were all sons of Adam Apostat, perishing, in his image. (2) The weakness of them, they were but sons of the dust, who thus set themselves to build against God; Jehovah descends to take notice of these, who are not as the dust of the balance before him.

Take these Notes hence.
• D. 1. Men's Apostasy and proud attempts are knit together with God's visitation. Connect.
• D. 2. God is below, when men think he hath forsaken the earth, and is near to visit the wickedness of man.
• D. 3. God's descent is for vengeance sometimes upon sinners.
• D. 4. God doth visit the beauty and strength of wickedness.
• D. 5. The Apostat sons of Adam may build their fabrics to prevent God's judgments.
• D. 6. Jehovah will mark for vengeance the sons of wickedness and weakness in all their buildings against him. Ver. 5.

2. God's reasoning about them or derision of them, which followeth in the next Verse.

Ver. 6. And Jehovah said, behold the people is one, and one lip unto them all, and this their beginning to do, and now nothing will be cut of from them, which they have imagined to do. Cald. same. — Nothing will fail from them what ever they purposed to do. Sept. 〈 in non-Latin alphabet 〉 .

This is God's reasoning and expostulation about these sons of men and their work which they had observed.

Wherein we may note.

1. The form of his reasoning. And Jehovah said. — That is, with himself, after the manner of men, he seems to consult, as after followeth.

2. The matter of it, which hath two heads. (1) His pointing at the grounds of this their enterprise. (1) Their unity in stock, kindred, nature, disposition, behold the people are one in counsel, will, purpose, desire and endeavor, every way united and conspiring jointly to the work. (2) Their unity in lip or language, whereby they communicated their own counsails to each other for strengthening their hands unto the work. Thus he points out the main grounds on which they trusted to carry on their work by unity of Spirits and speech. (2) His deriding of them. He was far from fearing them, as Julian blaspemeth. All this speech following is ironical, such as was Gen. 3. Man is become, &c. Where he grants, (1) Their entrance — And this they begin to do, or is their beginning. So far I have suffered them to go, and thus far they have done by their confederacy a poor work. (2) Their progress, as they intended foolishly for which God scorneth them 〈◊〉 and now, &c. Nothing will be cut of form them which they have imagined to do, all which speech is derisory, as if he should say, now these mighty ones make sure nothing shall be restrained from them, they will carry on their purpose, but vain workers of iniquity, how are they befooled? I will laugh them to scorn. They will not leave a thought undone as they purpose and yet shall be able to perform nothing. Some read it positively as a charge of their obstinate proceeding against the counsels of God to this sense; they willfully persist in their evil beginnings & will not be reclaimed: others read by way of interrogation, should not now all that they have imagined to do be cut of? so making it God's consultation about their punishment. But if we keep to the letter the former sense seemeth more apposit, wherein God derides the confederacy of all these workers of iniquity.

And teacheth us.
• D. 1. God speak's as well as mark's, the attempts of the ungodly to their reproach and confusion.
• D. 2. God points out the greatest advantages of violent workers of iniquity to scorn.
• D. 3. Unity of minds, resolutions, and communications, are the greatest props to wicked undertakers.
• D. 4. Violent workers of iniquity presume to finish as well as begin: that nothing shall be withheld from them.
• D. 5. Proud and presumptuous undertakings of men, are a scorn and derision to God. Ver. 6.

3. God's resolution followeth.

Ver. 7. Go to let us go down and confound there their lip, that they may not hear a man the lip of his fellow. — Come, and descending let us confound their tongue that they may not hear everyone the voice of his neighbor. Sept. — Let us appear, &c. Their tongue, &c. Cald.

Ver. 8. And Jehovah scattered them from thence upon the face of all the earth, and they ceased to build the city. — And tower, Sept. — They were hindered from building, &c. Cald.

In God's resolution is observable the opposition of terms, to the confederates.

1. In their mutual encouragement, they say, go to, come on; so God answers them go to, come on now; God useth their term, to show them their folly, and he so calls on himself, to make opposition to them.

2. In their work, they said let us make brick and build, he saith, let us descend and confound their lip.

Wherein Note.

1. The number opposed; the sons of Adam were multitudes, to whom God opposeth his number, Let us; he speaks to his Equall's, therefore not to Angels nor creatures: like to that. Gen. 1. Let us make. Where Father, Son, and Spirit, so determine, yet but one Jehovah; as hereafter it is expressed singularly, Jehovah dispersed, which was the same that came down. God one in being, and three in relation, these resolve upon the matter.

2. The work opposed, the sons of men resolve to make brick and build, God resolves, Father Son and Spirit to come down and confound. These are but the means of infatuating the sons of men, and destroying their work. Two acts are here. (1) Descending, which is not properly to be understood of God, who filleth Heaven and earth; but only it notes his appearance to men, who thought him to rest carelessly alone. The Chaldee hath it. Let us appear, &c. (2) Confounding their language, Let us confound their lip. Metonymically, their speech, where we have act and object considerable, and from both these several judgments.

1. An utter extirpation of all the notions, imaginations, fancy and memory of their former language or speech, that in a moment they were deprived of all possibility of former expressions, to make known their minds; and so it was, that everyone was made uncapable of directing or assisting another.

2. A various impression of new notions into minds, and new utterance into mouths, which made them Barbarians one to another.

3. An universal dissent, contention, and strife thereupon, among themselves, that they could not carry on their intended works. But each taking other to deride and abuse them were ready to seek revenge in a mutual destruction.

3. In their end, that they may not hear, any man the lip of his neighbor, — Herein God opposeth himself to the sons of Adam. They aim at getting a name, and to prevent dispersion, God is resolved to make them that they shall not understand their own names, nor the speech of their neighbors, whom they had confederates. In which vindictive speech — of God may be noted. (1) The evil inflicted, which stands in the privation.

1. Of hearing as is conceived, and the word beareth, they were smitten deaf, that they could not hear.

2. Of understanding, that when they did hear they were far from knowing what each other said, to give answer.

(2) The extent of this evil, it was upon every man in this confederacy: not a man could understand his neighbor, neither the Master builder the under builders, nor they him; all this is in order to their utter dispersion; which by their wicked attempt they labored to prevent.

Some queries yet are here to be resolved.

1. Quest. It is inquired about the division of the lip or language into how many parts it was, or how many languages hence did arise?

Answ. It is averred by some ancients, that there were 72 languages, but upon no solid ground; others multiply them according to families; but without ground. The number therefore is uncertain, but this is clear that the judgment was upon every man, that none could understand his neighbor. It is more than probable that the languages now in being were from that time.

2. Quest. How was this division of tongues a curse, when under the Gospel it is a blessing;

Answ. Variety of language in itself and simply considered is not a curse, but respectively either to the principle whence it comes, or to the end whereunto it is intended, which are twofold.

1. The wrath of God is the principle of the confusion of language unto dispersion, when none could understand his fellow.

2. The Spirit of God's love is the author of that variety of tongues which is a blessing and it is so ex hypothesi, their being a diversity before, not otherwise again, for the end, it will appear.

1. Confusion and dispersion is the end of that division which is a judgment, they are driven by this means from God and his Church.

2. Collection unto the body of Christ, and to God in it is the end of the other; so that by this the Spirit makes all to know the great things of God, and to be of one heart to him and so speak the language of Canaan. Isaiah. 19.18.

Take these notes hence.
• D. 1. God counter works the encouragements of wicked rebel's against himself.
• D. 2. There is a plurality of relations in God. Let us descend, &c.
• D. 3. God's consultations and resolutions against his enemies are with himself.
• D. 4. God resolves to appear against the attempts of wicked rebels, when they think him far off.
• D. 5. Confusion of speech is God's just vengeance upon the abuse of it.
• D. 6. Confounding souls by division of tongues, is God's Curse upon the wicked. Isaiah. 28.11. V. 7.

4. God's execution of his judgment upon this confederacy. Verse 8. In which are these terms considerable;

1. The executioner, Jehovah himself he who wanted no strength nor wisdom.

2. The execution connected thus recorded, — He scattered or dispersed them, which act must be distinguished to gather the truth, dispersion therefore is double. (1) Of mercy, seating every family in its place, for their well-being, which was done to all these families before this time.

2. Of judgment as in this place, which carrieth.

1. Division of minds and hearts against each other.

2. Division of tongues, to mutual provocation.

3. Division of carriage, and demeano'r, every man's hand being against his neighbor at this time, and so driving one another to their several places of refuge.

3. The term from whence of this dispersion declared to be, from thence; that is, the place where they resolved to secure themselves against all dispersion whatsoever. So they said let us build a city and a tower, that we may not be scattered, yet from thence they were dispersed.

4. The term whereunto of this dispersion. — Upon the face of all the earth. Large is the compass of this execution, everyone driving his fellow from him to seek now an habitation in the utmost parts of the earth.

5. The effect of this confusion of tongues, And they ceased to build the city.

Here is the frustration of their counsel and an end of their work, in the confusion of their language, and opposition of everyone to their neighbor, they beat one another from the work; so that, they who where resolved to build were the main hinderers one of another and would not suffer the work to be finished.

Learn we from it.
• D. 1. God's execution of vengeance falleth soon after his resolution, from connection.
• D. 2. Jehovah will be the executioner of his own sentence on the wicked.
• D. 3. It's God's work to set confederates against each other, who conspire against him.
• D. 4. The place of sin may sometimes prove the place of vengeance. So here.
• D. 5. Sinners consultations to strengthen themselves in one place, may end in an universal dispersion.
• D. 6. The earth is overspread with sinners against God, by his judgment taken on them.
• D. 7. The strongest counsel's of sin will be frustrated by God.
• D. 8. High resolutions of sinners fall short of all their ends. V. 8.

5. The close of this inserted history is the memorial of this stroke of vengeance, which God sets up in a new name upon the place, as followeth.

Ver. 9. Therefore he called the name of it Babel, because there Jehovah confounded the lip of all the earth, and thence Jehovah scattered them upon the face of all the earth. — For this cause the name of it is called, confusion, &c. 〈 in non-Latin alphabet 〉 . Sept. Cald. to same.

In these is storied the way of God's perpetuating the memory both of their sin & his vengeance by setting a name upon this place, which should be notorious to the ends of the earth forever, wherein we have to note.

1. The imposer, He, doubtless Jehovah primitively, however he made use of any to publish it; he alone which worketh all things after his own will, and nameth all in truth after his own mind; so he maketh it to be what he nameth it. Whether good or evil. It is no vain title.

2. The name imposed Babel, confusion as the Sept. but it is a compound and carrieth more; confusion is come, as it did upon the minds, tongues, persons, and work of these conspirato'rs, wherein are worthy of observation.

1. The just return made by God upon their design, they were resolved to make themselves a name, but they meant of honor and renoun, perhaps to put some of their own upon the city and tower; or else to style it by some magnifical title among men; But God giveth them a name of eternal ignominy and contempt; nothing but a confounded place and people.

2. The use of it, which is twofold. (1) Historical, to brand wickedness past, with the dismal effect of it to the worlds end. (2) Prophetical, to set out the base condition of succeeding Apostates from the Church and enemies to it, both under the law as the eastern Babel. Isai. 13.1. And under the Gospel, the western Babel, which is therefore called mystical Babel. Revel. 17. Revel. 18. — Upon whom God by this name hath poured out a curse, fore telling in it their everlasting confusion.

3. The imposition, he calleth it — It notes. (1) A real act of branding them, if God say it, none can hinder, its no matter how men cal it. (2) An eternal brand, not to be taken of, the name shall never be changed.

4. The reason of this imposition, expressed, (1) Illatively, therefore — which referreth to the execution before, (2) Positively in two parts of the judgment.

1. Because there Jehovah confounded the lip of all the earth, that is, the language of those conspirators on earth.

2. Because from thence Jehovah scattered them upon the face of the earth, so division and confusion was come upon them from the hand of God, therefore did he brand it with that name Babel, that is confusion is come.

Take these Notes from it.
• D. 1. God is the only imposer of reproach on sinners; whom he brands is branded.
• D. 2. Wicked Apostates may aim at a name of renown, but God sets a a name of reproach on them.
• D. 3. God's act of vengeance, God sometimes keep's in remembrance by names of vengeance on men, and their places.
• D. 4. Babel is a name Prophetical upon the grand Apostasy of Anti-Christ under the Gospel.
• D. 5. The name of contempt which God calleth is set on fully, and forever.
• D. 6. Apostates sin and God's vengeance are a full ground of their eternal name of reproach. Ver. 9.

The second general of this Chapter now followeth which is the line of the Church, describing the gnealogies from Shem to Abraham, of which this order may be observed.

1. The line of Shem is delivered unto the issue of Terach, ver. 10.26. wherein ten descents are considerable, (1) Arphaxad, &c.

2. The line of Terach in special with some special record of God's providences towards his Church, in the motion of Terach and Abram which lead's to the history of God's covenanting with Abram in the behalf of his Church.

1. The line from Shem hath 10 Generations; the first followeth in the two next verses.

Ver. 10. These are the generations of Shem, Shem was the son of 100 year, and he begat Arpachschad two years after the flood. Cald. same. — When he begat, &c. Sept.

Ver. 11. And Shem lived after he begat Arpachschad 500 years, and begat sons and daughters. Cald. same. — And he died. Sept.

In which first genealogy we have to observe.

1. The general title of it expressed thus, These are the generations of Shem, of these Moses was speaking Chap. 10. So far as Peleg, whose name being given him upon the occasion of dividing the earth; by way of parenthesis, he includes the history of the cause & mean's of this earths division, in the former part of this Chapter. And that being dispatched, he now return's to draw up the line full unto Abram about which this title is set in the front, wherein consider.

1. The nature of the things recorded, generations 〈 in non-Latin alphabet 〉 Sept. the term is active, noting these issues as begotten by Shem, and sent out of his thigh; yet passively taken in respect of the sons.

2. The speciality of this matter in that restrictive term, these, as if he should say, I have touched upon the lines of Shem before both direct and collateral, but now to leave them, these are the generations of Shem in a direct line, pointing out the right s • ed among whom the Church was continued on earth.

3. The fountain of these issues. Shem His name God makes famous in his Church and from him alone is the right line reckoned.

4. The use of all these mentioned in the title. (1) To point out where the Church of God was after the flood. (2) To show God's providence in singling out some generations in the world for his Church. These and not others.

(3) To make known to us the state of the Church either for truth, or for corruption at this time.

(4) To continue to us the right chronology of the world, not for speculation only, but for pious practice to us. Upon whom the ends of the world are come.

5. To make us better to understand some passages of the Prophets mentioning these presons or their conditions. (6) To show us the true line of Christ, and to confirm the New Testament given by him.

2. After the title is mentioned the first race werein we may note.

1. The Father pointed at by his age. He was the son of 100 years — This notes, what was said before that he was born in the 502 year of Noah, of such full age was he at his birth.

2. The issue, he begat Arpachschap, this son in the right line therefore is he named.

3. The time of this issue two years after the flood. — The second year after the flood. Sept. Upon which is moved a question, seeing two sons Elam and Ashur are named before him Chap. 10.22.

Quest. How could he be born the second year?

Answ. It is answered, the scripture doth not always reckon according to nativity, therefore this might be elder than either of them. (2) Neither is it dissonant to reason, that within that time he might have three sons. But Arpachschad seems to be the eldest by the next verse; and then no scruple need be at all.

4. The term of Schems life, 500 years after this sons birth, so that 600 years was his full age, which reacheth to the 50 ^th year of Isaac's life, so long God continued him a witness of his glorious name and works and Covenant in his Church.

5. The rest of his issue after this son, he begat sons and daughter, they are not named, but probably all the children he had was after this son; which resolveth best the former doubt.

Take these Notes hence.
• D. 1. God's providence hath pointed out his Church and recorded its line, after as before the flood; herein helping the faith of following ages.
• D. 2. God chooseth what generations and families he peaseth to pitch his Church in them.
• D. 3. A family God may choose out of the World to set his name upon them, when the World is passed by, a few or little remnant God reserveth.
• D. 4. Every generation in the Church from the flood is but to bring Christ nearer.
• D. 5. Times are appointed for the birth of everyone in the Church for his work. V. 10.
• D. 6. Length of days, &c. God giveth to his chief witnesses, as Shem was to Isaac's days, much work he had to do in that compass of time.
• D. 7. The eminentest in the Church, may have many children degenerate from it. More care should be used to keep them closer to God. Ver. 11.

2. The second issue or birth is thus declared.

Ver. 12. And Arpacschad lived five and thirty years, and begat Shelach. Cald. same. — And Arphaxad lived 135. years, and begat Cainan. Sep.

Ver. 13. And Arpacshad lived after he begat Shelach three years and 400 years, and begat sons and daughters.

Cald. Same- — 430 years, &c. And he died. Sep.

In this generation are related. (1) The Father Arpacshad, with his age at the birth of this Son. 35 years, not much above the third part of his father Schems age at his birth; it is the first memorable abbreviation of the time of generation, carrying in the issue a shortening of life also. (2) The son or seed in whom the Church was continued Shelach. (3) The number of the years of life, afterward he lived 403 years, so that the whole of his life was 438 years, which reached to the 2096 year of the world, 440 after the flood, he continued unto the 88 year of Abraham. (4) His multiplied issue of sons and daughters, within this compass.

Quest. One difficulty desireth answe'r, how can this line and that of Luke be reconciled which makes Kainan the son of Arphaxad and father of Shelach?

Answ. 1. It may not be yielded that either Moses, or the Evangelist were mistaken.

2. The 70 Interpreters who reckon Kainan, are not right in the genealogies.

3. The Hebrew record here and 1 Chron. 1.18.19.24, do agree Shelach to be the seed.

4. An ancient copy of the Greek, as Beza saith, hath not Kainan; so that, it is thought an erro'r crept in of latter time; some of our latter English also not mentioning it, as is testified.

Take some Observations from it.
• D. 1. Speed to generation, and shortness of life come in together. Ver. 12.
• D. 2. The seed of the Church comes in singly not by troops.
• D. 3. God's special hand, not man's generation, points out the seed of his Church. V. 13.

3. The next generation followeth.

Ver. 14. And Shelach lived 30 years and begat Geber. Cald. Same. — And Kainan lived 130 years and begat Sala. And Kainan lived after he begat Sala 330. years, and begat sons and daughters, and died, And Sala lived 130 years and begat Eber. Sept.

Ver. 15. And Shelach lived after he begat Yeber three years, and 400 years, and begat sons and daughters. Cald. same. — 330 years and he died. Sep.

In this the same particulars are observable, neither is there dissent about the names or persons only for as much as the Spirit entitleth this Son more nobly to the Church styling them the children of Yeber. he saw Isaac. 18 years.

From it note.
• D. In the very line of the Church the Spirit of God honoreth one above another. The Church is not called by the name of Selah, but Heber. V. 15.

4. The fourth progeny followeth thus.

Ver. 16. And Yeber lived 34 years and begat Peleg. Cald. same. — 134 years. Sep.

Ver. 17. And Yeber lived after he begat Peleg 30 and 400 years, and begat sons and daughters. Cald. same. — 370 years and died. Sep.

The like particulars may be noted here, this Heber continued, to the 19th year of Jacob after Shem, 29 years, of the World. An. 2187.

Note.
• D. Eminent Saints have kept eminent remembrance of God's glorious works of judgment on the World and mercy to his Church, therefore he called his son Peleg, as we read, Chap. 10. v. 25. Ver. 16, 17.

The fifth issue is thus described.

Ver. 18. And Peleg lived 30 years, and begat Regu. Cald. same. — 134 years. Sep.

Ver. 19. And Peleg lived, after he begat Regu nine years and 200 years and begat sons and daughters. Cald. same. — and died. Sep.

This reached in life not beyond the 18th year of Abraham, in him are set out, confusion of tongues, division of the earth, and brevity of life in respect of others.

Note.
• D. Some instruments in the Church as God makes them monuments of his works, so he cuts them shorter in their time.

The sixth progeny followeth,

Ver. 20. And Regu lived two and 30 years and begat Serug. Cald. same. — 132 Sept.

Ver. 21. And Regu lived after he begat Serug 7 years and 200 years and begat sons and daughters. Cald. same. — and died. Sep.

This reached to the 44th of Abraham, no more is mentioned of this father and son, but in this place; in whom yet the Church continued.

The seventh progeny is thus related.

Ver. 22. And Serug lived 30 years and begat Nachor. Cald. same. — 130 years. Sep.

Ver. 23. And Serug lived after he begat Nachor. 200 years and begat sons & daughters. Cald. same. — And died. Sept.

No more of this is recorded, than the continuation of the Church. He reached to the 71 year of Abraham before he was called out of Charan.

The eighth generation from Shem.

Ver. 24. And Nachor lived 29 years and begat Terach. Cald. same. — 479 years. Sep.

Ver. 25. And Nachor lived after he begat Terach 19 years and 100 years, and begat sons and daughters. Cald. same — 125. and died. Sep.

Of this Nachor the eighth from Shem, we have not anything to note but the shortness of his days, who died before Noah 8 years, before Shem. 161. before Abraham was born. 11 years.

Ver. 26. And Terach lived 70 years and begat Abram, Nachor, and Haran. Cald. and Sept. same.

So far the line bringeth us to Abram the tenth from Shem: Concerning which generation, the Spirit hath more to discover, therefore he begins a new upon it, at the next verse, the difficulties about the orders of these sons will be removed in opening the following history of them.

2. The line of Terach is more exactly described, to bring us certainly to find God's true Church and his covenant to it in Abraham. Wherein we have observable.

1. The line drawn out, ver. 27.

2. The death of Haran. ver. 28.

3. The marriage of Abram and Nachor. ver. 29.

4. The barrenness of Sarai. ver. 30.

5. The remooval of Terachs family. ver. 31.

6. The death of Terach. ver. 32.

1. The line is thus drawn out.

Ver. 27. And these are the generations of Terach; Terach begat Abram, Nachor and Haran, and Haran begat Lot. Sep and Cal. same.

Wherein we have considerable. (1) The title of this genealogy. That is, the description of those births or issues which Terach begat. The demonstrative particle (these) showeth the certainty of the Churches line, that we might not be to seek, and that among Abram's seed. From this title Luther begin's the third great section of this book. The first was from Adam to Noah. (2) From Noah to Abram. (3) From Abram forward; and indeed the title seems to begin a new paragraph. Calvin Thinks at the 31 ^th verse should begin the history of Abram; and the 12 ^th Chapter Junius draweth into this Chapter 3 verses of the next & so marketh the Chapter 12 ^th to begin at the 4. ver. of the next Chapter as our translato'rs have set it. Yet indeed by this title, it seemeth most proper that the history of the Church in Abram beginneth here; and that the next Chapter may take its beginning from this also.

2. The line thus far described is but unto two generations.

1. Of Terach, Therach begat Abram, Nachor, and Haran, in which the Spirit briefly giveth the history of three sons together, whence some difficulty ariseth of the order of the age.

Quest. 1. Whether Abram were the first born?

Answ. No, but is only named in priority of dignity as Shem was before Jepheth the elder brother. These arguments may prove Abraham not to be the eldest.

1. He was 75 years old when he went from Charran, which was upon his Fathers death, at which time his Father was of 205 years, out of which take Abram's age, and it appears he was born in the 130th year of his Father Terach, and not in the 70 ^th year as some have gathered from verse. 26. After the flood 352. After the creation 2008.

Quest. How shall that be understood then, that he begat these sons in the 70 ^th year?

Answ. Surely he began to beget, and Haran was born in that year, and the rest afterward. As also hath been noted the same form of speech before concerning Noachs begetting Shem, Cham, and Jepheth. Gen. 5.32.

2. It is express that Abram was but 10 years older than Sarai his wife Gen. 17.17. Now if she had been the daughter of a younger brother, she had near as many years as her Father; which may not be granted: to conceive her to be a daughter in law to Haran is not grounded upon solid reason.

Luther supposeth Abram to be the eldest son born in the 70 ^th of Terach, and therefore by the numeration, Gen. 12.4. findeth 60 years wanting, which may easily be satisfied, considering that Abram was not the eldest, but born in the 130 year of his Father; and so no time will be wanting. Concerning the state of the Church among these, we shall consider in the following history.

2. The next descent here recorded is of Haran Terachs eldest son. And Haran begat Lot. Of which the Spirit speaketh briefly, because of his death before the rest, and his seed also was numbered in the Church, as we see Lot goeth along with his uncle Abraham, &c.

From these we may observe.
• D. 1. God hath made from of old a punctual demonstration of his Church, and its line.
• D. 2. Short and obscure expressions must receive light in genealogies from larger and more full expressions which God hath made of them.
• D. 3. Small hath the line of the Church been, from the beginning in comparison of the line of the World. Ver. 27.

2 The death of the eldest son is related.

Ver. 28. And Haran died in the sight of Terach his Father, in the land of his nativity, in Ur of the Chaldees. — In the land of the Chaldeans. Sept. — There his Father being alive, &c. Cald.

Wherein we have related.

1. His death, and Haran died. As for any violent death, as the Jews fable it, that he should be thrown into the fire by the Chaldees for not worshipping their Ur, it is groundless; as that Abram also was thrown in and was delivered by faith.

2. The time of it indefinitely expressed in the sight of Terach. That is, his Father seeing his end, and surviving it.

3. The place of his death, in Ur of the Chaldees. Wherein, (1) The place is noted by his birth, it was where he was born, the land of his nativity, not in transmigration. (2) It is set out by the name of the place and people; Ur of the Chaldees. Some take it for the name of a city or town. Sept. takes it for a region or country, so Luke call's it the land of the Chaldeans. Act. 7.4.

It may note both country more general, and place more special, for of place it must be understood.

Note from it.
• D. 1. God sometimes cuts of the younger seed of his Church before their Fathers.
• D. 2. Providence ordaineth the land of nativity to some, to be the place of their expiring, or death.
• D. 3. The children of the Church may sometimes fall amidst the place of its enemies. Ver. 28.

3. The next thing related is the marriage of Abram and Nachor.

Ver. 29. And Abram took, and Nachor to themselves wives, the name of Abram's wife Sarai, and the name of Nachors wife Milcah, the daughter of Haran being the Father of Milcah, and Father of Iscah. Cald. to same. — And Abram and Nachor took, &c. and he the Father of Melcha, &c. Sept.

4. Join to this that which is storied of Sarai. — In the next.

Ver. 30. And Sarai was barren, there was not unto her a child. Cald. same — She did not bring forth children. Sept.

(1) In the history of this marriage we read. (1) The parties marrying, the two younger sons of Terach. Aram and Nachor, for it is unlikely they should marry the youngest Brothers Daughters, as followeth. (2) The parties married, described here.

1. By name Sarai the name of Abram's wife, Milcah the name of Nachors.

2. By relation, they were the Daughters of Haran their Brother. So is Milcah called, — The Daughter of Haran; and he styled again the Father of Milcah, and the Father of Iscah, which is Sarai; she having a double name as interpreters both Jewish, and Christian do conceive; Daughter is to be added to Sarai, as to Milcah who is styled Terachs Daughter in law. Ver. 31.

3. The marriage itself they took unto them wives. — Abram, &c. — That is in an orderly way, and according to the appointment of God: by free consent and Covenant to become one flesh.

Quest. Was such marriage of Brothers Daughters lawful?

Ans. 1. From Adam to Noah, and from Noah to Moses, marriage in such relations was lawful, & in nearer sometimes for necessities sake, because there were no other. (2) Such near relations were afterward prohibited by the positive law of God, however this in the letter is not named. Lev. 18.14.

Yet teacheth us.
• D. 1. Marriage hath been the way of propagating God's Church.
• D. 2. Holy men of God have been careful of marrying within the Church; the ground of marriage so near in their own family.
• D. 3. The degrees of it depend upon God's positive Law. Ver. 29.

2. In the history of Sarai's condition.

1. The subject spoken of Sarai. She that was to be the mother of the Church: of whom purposely the Spirit writeth this which followeth, to show forth the power of God.

2. The condition spoken of her under two expressions. (1) She was barren. — That is, naturally she was so, and that from her youth and first marriage, the fitter object for God to work upon by his power.

2. To her was no child. — That is, hitherto she had no child, when she was now taking her journey with her husband and Grand-father, called also her Father, as the custom of the Jews was. Here is no mention yet of Abram's seed.

Note from it,
• D. 1. Barrennes of the womb may be the trial of the choicest members of the Church.
• D. 2. Barrennes of the womb in God's dearest ones may turn much to his praise.
• D. 3. God records the trials of his Saints, not for their reproach, but for his own glory. V. 30.

5. Terah’s transmigration followeth.

Ver. 31. And Terach took Abram his son, and Lot the son of Haran his sons son, and Sarai his daughter in law, his son Abram's wife: and they went forth with them from Ur of the Chaldees to go forward into the land of Kenayan, and they came unto Charan and dwelt there, sat down — And they went out together, &c. Cal. — And he led them out of the country of the Chaldeans. &c. Sep. In which history these particulars are considerable. (1) The leader in this journey expressed.

And Terach took.

Quest. But why takes he such a journey;

Answ. Some say because the seed of Nimrod persecuted him for not worshipping their God's, the fire, called Ur. Others, because they burnt his Son Haran, which are but fables, we have a more sure word to guide us.

1. It is evident, the God of glory appeared unto Abram in Mesopotamia act. 7.2. Now doubtless Abram made known this to his father, and hereupon remooves, and for his place is set as leader to the rest.

2. It is recorded, that in Chaldea they worshipped strange God's, and doubtless this call of God to Abram, was mainly to separate them from such corruption, as may be gathered from Joshua. 24.2.3.

2. The companions in this journey. Abram, Lot and Sarai. But these are not to be understood exclusively, as if no more were with them, for doubtless their servants and family went also with them. Here Sarai is called the daughter in law to Terach being Abram's wife — his daughter by espousalls, as she was his grand Child by her father, these eminently are named, whom God separate's for his Church.

Quest. Why not Nachor with them?

Answ. 1. God's providence was in it. (2) Probably God kept him there as a witness. (3) Possibly he did love more his own country.

3. Their motion, wherein are expressed. (1) Their entrance on their journey, they went forth with them, or together by faith. Heb. 11.8. (2) The term from whence from Ur of the Chaldees, a place corrupted with idolatries, and irreligion. (3) The end of their journey proposed to go into the land of Cenayan, this the term whereunto propounded, and whether they were called.

(4) The stop which met them in the way for a time. They came unto Charan and sat down there. What the reason was of their stop is not recorded, though probably it was either Terachs age or sickness, for there we see he died, neither is the time of abode there certainly known, but it seems some years were spent there, where Abram and Lot did increase their substance.

Some observations arise hence.
• D. 1. God may make known his mind by the child unto the father; and call it before him. Acts. 7.2.
• D. 2. By revelation to a son, God may make parents willing to obey his call.
• D. 3. The Spirit giveth honor to parents, as leaders, when they follow the call of grace.
• D. 4. God points out by name such as he separate's for his Church.
• D. 5. Faith puts all believers upon motion, when God calls them even from their Native country.
• D. 6. Faith in God makes haste to depart from polluted places.
• D. 7. Faith intends to go as far as God calleth the soul.
• D. 8. God makes stops sometimes in the way of believers, to make them sit down short. V. 31. So to Moses. &c.

The sixth and last thing touched in this history is Terachs death.

Ver. 32. And the days of Therach were 5 years and 200, and Therach died in Charan — And the days of Thara in the land of Charan were 205 years, &c. Sep. — Cald. Same with Hebr. Two things are recorded here.

1. The term of Therachs life. 205. years, which though the seventy do add in the land of Charan, it is not to be meant; that he lived all those days there, but that they contained the whole number of his days, he dying there: he lived longer than his Father Nachor, or his Son Abram.

2. The end of it, he died in Charan. An. Mundi, 2083; of the flood, 427: of Abram, 75.

This teacheth us
• D 1. The number of days are set by God for his, according to their work appointed.
• D. 2. Time and place are appointed to die as to be borne in; it is good to be ready in every place.
• D. 3. The time and end of life to the Saints are recorded for our instruction. V. 32.

CHAP. XII.

It pleaseth some to begin this chapter at the 31 ^th . verse of the former; the history of Abram's call seeming to begin there; but upon that account, it should rather begin at the 27 ^th Others add the three former verses of this unto the former Chapter, as belonging to the call of Abram and begin this 12 ^th . chapter at the fourth verse, Jun The old division of the Hebrews, by three characteristical letters. 〈 in non-Latin alphabet 〉 make here the third great Parasha or section of the law to begin. The matter is not of great moment, so long as the true dependence of the history is made known, I shall therefore keep to the order of our Translators, beginning the chapter as they do.

Now in this chapter beginning here, these three general heads are considerable.

1. God's call to Abram expressed, ver. 1.2.3.

2. Abram's obedience in egress and progress. Ver. 4.9.

3. Abram's journeying to Egypt with its events. Ver. 10.20.

The first general is laid down, in the three first verses, which follow. Wherein note.

1. The call given from God. Ver. 1.

2. The encouragement in a seven-fold promise, following, ver. 2.3.

Ver. 1. And Jehovah said to Abram, go thou for thyself, from thy land, and from thy kindred, and from thy fathers house, to the land which I will make thee see, Cald. same. — Which I shall show to thee. Sep.

Ver. 2. And I will make thee to a great nation, and I will bless thee, and I will magnify thy name, and thou shalt be, or be thou a blessing. Sep. and Cal. to same.

Ver. 3. And I will bless them that bless thee, and I will curse them, that curse thee, and all the families of the ground shall be blessed in thee, Sep. and Cald. to same.

In which description of Abram's call.

1. The person calling, Jehovah, — And Jehovah said, but how spake he? Mediatly by another, so some think, that God called him by Shem, but it is groundless. Luth. It is by the letter, and other following expressions more clear, that God spake now immediately to him as at other times. The calling was divine for its principle, the God of glory. Act. 7.2.

2. The person called, Abram, a man, while he lived in Ur of the Chaldees, not recorded for any eminency of piety, but concurring in the corrupt way of religion with his fathers house, no way more worthy than any other, that God should look upon him: until grace had separated him; and thereby he is styled the friend of God. Isai. 41.2.8. Isai. 51.2.

3. The time of this call; it is related in the time past, he said, but when said God this? was it now in Charan after his father was dead or was it in Ur of the Chaldees, before Terach removed thence? With respect unto the context foregoing, it giveth the reason of their first motion, and therefore must then be before their coming out of Ur of the Chaldees; and we read not of a second call; as some presume that God called him again out of Charan, after his fathers death. But it should seem that Abram now remooveth in the strength of the first call. It is well read, God had said to Abram, that is, formerly in Ur, and by an Hysterosis usual with the Hebrew's in this history, it is here afterwards related, when they were come so far as Charan.

4. The Call itself; wherein are obvious.

1. The motion commanded, expressed thus, go for thyself, ours read no more but go thou; yet it is emphatical, as if he should say, though nobody should go with thee, yet go thou by thyself, thou art the man, that I have set my eye upon, and my command is upon thee, be sure, go thou.

2. The term from whence in three expressions set forth.

1. From thy own land which was Ur of the Chaldees, the land of his nativity Chap. 11.28.

2. From thy kindred, — That is, from those that came out of the same loins, and womb with him, naturally dear to him, only all corrupted from the purity of God.

3. From thy Fathers house, — That is, from all his near relations, privileges, and dearest enjoyments by nature.

3. The term whereunto, paraphrased thus, — To the land which I shall show thee, or make thee see, although thou knowest not where it is. About the place whereunto he is called to go, these conditions are obvious.

1. It is not named in the call, however, it is in their progress called Kenaan.

2. It was altogether unknown to Abram, that sense could not encourage him to obedience, but faith only upon God's call. Heb. 11.8.

3. It was a place of God's discovery, it is the land which I will will make thee see; which notes. (1) It was of God's providing. (2) That it must be good from God. (3) That it should be made visible to Abram however for present, his faith only could see it, in God's word.

These Notes may be here observed.
• D. 1. In divine history the Spirit relates sometimes that last, which in order is first.
• D. 2. Jehovah the God of glory is only he whose word must sway the hearts of his creatures.
• D. 3. Special and singular is the call of God in gathering his Church. It was to Abram.
• D. 4. Free and effectual is God's call without man's desert or help. As of Abram.
• D. 5. God's call, is for separation from corruption, in settling his Church.
• D. 6. Country, kindred, and dearest relations with enjoyments must be left, when God call's to it.
• D. 7. Faith moveth the soul of God's call when it hath no sense of any advantage, but rather of great disadvantage.
• D. 8. God's providence and discovery will not let his call be to the hurt of believers. Ver. 10.

2. Now followeth the encouragement which God giveth to Abram in a multiplied promise.

Ver. 2.3. As it is read before.

In which promise of encouragement concur these seven particulars observable, 1. — And I will make thee into a great nation.

At this time in Ur of the Chaldees he was childless and Sarah barren, now when God calleth him thence, it is as much as if God should say. Depart from this place, here thou shalt have no children, but when thou art come whither I call thee, I will open Sarai's womb, and make thee by thy posterity to a great Nation, the very same word is used, whereby the gentiles are usually called in the Prophets, and which the Jews accounted an odious name, but under it they must come if they be Abram's seed: collateral lines Abram had, by Hagar and Keturah, but the line by Sarai is that which is of promise; and therefore he speaks not of nations but of one mighty nation, which was Israel.

2. — And I will bless thee, God's blessing is the effectual working and bestowing of some special good, either temporal or spiritual, both kinds are here included. It comprehends the extent of all God's Covenant, his special love, and all the good fruits of it both for this life, and that which is to come. Gal. 3.7.

3. — And I mill magnify or make thy name great. This concerns his r • pute; because being called from his own, he might justly fear disrespect among strangers; God encourageth him by this, that he will make his name famous; that is, for piety, virtue, goodness, power and prowess; it contains.

1. A greatening of all good, which is the ground of true honor and respect among the best.

2. A greatening of the fame, & report of all this in the ears of the inhabitants of the earth. Now this was effected both in Abram's person, and in his seed which is specially intended. And such a good and great name is a precious ointment, a sweet blessing. Eccl. 12.7.3. Pro. 22.1.

4. — And be thou a blessing. Or thou shalt be. Sept

This blessing may be taken. (1) Actively, that he should give blessing unto others. 2. Passively, that he should be blessed. So Sept. In it is an addition to former promises, that is of certainty, upon God's command. Ps. 123.5.6. Ps. 133.3.

5. — And I will bless them that bless thee.

Here is a further encouragement, that God will be a friend to Abram's friends, such is the gracious dignation of God toward his poor servants in Covenant with him.

6. — And I will curse them that curse thee. See more of God's goodness to his called one, God is in league for the offensive part, to be an enemy also to his enemies, two words are here used. (1) That upon the enemies part, — Signifieth to set light by, and so to vilify or reproach, which God takes notice of, to judge. (2) The word upon God's part, — Is to curse unto perdition; so much is God incensed against the enemies of his covenanted ones.

7. — And in thee shall all the families of the ground be blessed. (1) The subject here, all families of the ground or earth, notes all sorts of people or nations. (2) The good promised, shall be blessed, that is, doubtless, with all spiritual blessings the ground of all other good, this is Gospel blessing, as the Apostle interprets. (3) The means, in thee, that is, by him, as the Father of the promised seed, but indeed in Christ which is the seed itself is the blessing conferred on poor sinners. So that here the Gospel is preached to Abraham for his encouragement. Gal. 3.8. &c, And this, 430 year before the Law given by Moses, therefore not to be disanulled by any dispensation therein.

We may Note from it.
• D. 1. God indulgeth and encourageth his called to obedience as well as commands them. Generally from the blessing annexed.
• D. 2. The solitary and childless, will God make to abound in seed, being obedient to his call.
• D. 3. The Gentiles by God's word of promise are given to Abram as his seed.
• D. 4. All blessing spiritual and temporal is given to Abram, and his seed in the way of obedience to God.
• D. 5. Greatness and excellency of name God will give to his despised ones, obeying his call.
• D. 6. God makes sure his blessing to his called, and makes them a blessing to others also. Ver. 2.
• D. 7. God will surely be a friend to bless all the friends of his Church and people.
• D. 8. God will surely be an enemy to curse all the enemies of his called. Numb. 24.9.
• D. 9. The Gospel was truly given to Abram 430 years before the Law. Gal. 3.17.
• D. 10. By that Gospel all men on earth must now be blessed. V. 3.

The second general is Abram's obedience unto this call of God, which is recorded, ver. 4, 9. Wherein these passages are related.

1. His egress from Charan to Canaan, ver. 4, 5.

2. His progress in Canaan afterward, ver. 6, 9.

The former is thus reported by Moses.

Ver. 4. And Abram walked, went, or departed even as Jehovah had spoken to him, and Lot went with him; and Abram was the son of 5 years and of 70 years in his going out of Charan. — 〈 in non-Latin alphabet 〉 . Sept. Cald. same.

Ver. 5. And Abram took Sarai his wife, and Lot his brothers son, and all their substance which they had gathered, and the soul which they had made in Charan, and they went out to go into the Land of Canaan, and they entered into the Land of Canaan. — And every soul which they possessed, &c. Sept. — All the souls which they had subjected to the Law in Charan, &c. Cald.

In which passage, these particulars occur. (1) Abram's motion, he walked: that is, he left Charan, and took his journey and walked and went forward, as formerly purposed, only remember this was in faith. (2) The rule of his motion expressed to be, — As Jehovah had spoken to him, not here in Charan, but before in Ur of the Chaldees; for no more but one call from God, do Moses and Stephen relate; that word of God now Abram observes, his father being dead, to steer his motion forward with one companion named afterward. (3) His age, now when he departed from Charan, 75 years old, or the son of 75 years he was, that is in the 75 ^th year of his age, which cleareth up the doubt of being Terah’s Eldest son, as before hath been noted, it could not be he, for he was born in the 130 ^th year of Terach, Anno mundi 2083.

(4) His company and carriage in his journey. (1) Sarai his wife, (2) Lot his brothers son, (3) Their carriage — All the gettings which they got: some riches and substance not a little it seemeth they had gathered in Charan, which they carry with them. (4) Their servants paraphrased by a single word, And the soul, for souls, as Gen. 14.21. And these souls by a synecdoche usual for persons, these described to be under them as servants; they made them, that is purchased them as Sept. Or subjected them to the Law. As the Chaldee. Such probably they were, as were converted by them to the fear, and Worship of the true God: The commendation of Abram's household servants, and his care of them, give's good presumption of this interpretation, that they were souls made or turned unto God in Charan, it is an error to read, begot. (5) The end of the journey intended. They went out to go into the Land of Cenayan: Thither was Abram called, and thither intended they to go when they were stopped at Charan, as ch. 11, ver. 31. (6) Their arrival into the place proposed, And they came or entered into the Land of Cenayan, that is, they reached their journeys end, as to the country, unto which God called.

From it take these Notes.
• D. 1. Faith moov's the soul from its rest to finish the work of God.
• D. 2. Faith only worketh up to the word of the Lord.
• D. 3. Obedience to the utmost of that word is the necessary issue of a sound faith.
• D. 4. A partner in the same faith, will share also in the same work. So Lot.
• D. 5. Faith in age will move Souls over all difficulties. It held out in Abram for 100 years after this. Ver. 4. Psalm 92.
• D. 6. Faith will carry wife and Kinred and all at God's call with them.
• D. 7. Faith makes diligent in callings and is not void of God's blessing in the increase of substance.
• D. 8. Faith in Governors will labor to make their Servants God's, and bring them into God's Church with themselves.
• D. 9. Believing proselyts will go where God's Church moveth.
• D. 10. Faith moveth souls only to the Land of Promise. Such was Canaan. Heb. 11.9. Good in itself. Deut. 8.7, 8, 9. Ezek. 20.6. Jehovah's Land, Hosea 9.3. Holy Land, Zech. 2.12. Land of Immanuel, Isaiah 8.8. A type of Heaven, Heb. 11.9, 10.
• D. 11. Faith doth surely arrive at the Promised Land at last. Ver. 5.

2. His obedience is further expressed in his progress thorough Kenaan whereof we have a threefold mention.

1. Of his motion to the place of Schechem. ver. 6.7.

2. Of his motion toward the east part. ver. 8.

3. Of his motion toward the south part. ver. 9.

The first motion of him in this land is thus told.

Ver. 6. And Abram passed thorough the land to the place of Shecem, to the oak of Moreh, and the Canaanite was then in the land. — To a tall oak and the Canaanites did then inhabit the land. Sept.

To the plain of Moreh, and the Canaanite then did abide in the land. Cald.

Ver. 7. And Jehovah appeared unto Abram and said, to thy seed will I give this land, and he built there an altar to Jehovah who had appeared unto him. Sept. and Cald. to the same. To thy son Cald.

In which journall, we have here related. (1) Abram's first stage, wherein are mentioned.

1. The traveler, Abram, doubtless not single and alone, but with his former company.

2. The motion recorded, — He passed, he was not yet suffered to sit still, but as a pilgrim, which was yet his condition, he travelleth onward, he is a passenger here whither he was called, his foot was not yet fixed.

3. The space wherein he moveth, it is — Within the compass of Canaan the land of promise, there he finds not rest.

4. The place of his first pitching. Set out by two notations. (1) — To the place of Shecem, it was a place in the midst of Canaan; when Moses wrote this, doubtless a great city was there, though perhaps not so in the time of Abram's travels. Gen. 33.18. It is computed to be about 300 mile from Charan, something a long tract, (2) — To the oak of Moreh, that is an oak grove, not one oak. Deut. 11.30. Some read plains, valley'es, or Champian. so Cald. An high oak Sep. Moreh is conceived to be the name of a man as Mamre was; or of some mountain Gen. 13.18. Judge. 7.1.

5. The description of the men among whom he came, An the Canaanite was then in the land. (1) Their name notes them to be a cursed seed of Cham, most desperate enemies to God, and to his people, who were continual oppresso'rs to them, bad welcome could Abram expect among them. Deut. 12.30.31. This was one trial of faith more after a weary journey.

2. The time when Abram was called and might have looked for quiet possession, then fell he among those who were as vile as those in Ur of the Chaldees, his obedience met with discouragement. (3) The place was the land unto which God called him, and that this should yield him no better company or entertainment; it is a sharp trial.

6. His entertainment there with God, in two expressions setting out.

1. God's apparition to him. And Jehovah appeared unto Abram, that is at this time and in this place, and amidst this discouraging people. (1) The party appearing was Jehovah, he that was, is, and is to come, able enough to encourage against all oppositions of creatures. (2) The apparition, was a clear discovery of him whether in visible shape by vision, or otherwise is not expressed; but clearly did God manifest himself to Abram amidst all these stumbling blocks in his way.

2. God's promise expressed thus — And he said I will give to thy seed this v • ry land. Wherein occur. (1) The promise maker Jehovah who was able to perform it. (2) The promise receiver, or the subject to whom the promise is made, it is Abram's seed; the eminent seed especially, but to all his seed generally who were to be the Church of God; himself saw not so much as his seed, only by faith he received the promise, (3) The promise itself, I will give this very land. (1) The matter promised, that very land so possessed by enemies, so polluted by wickedness, so improbable to be owned by God, or possessed by Abram's seed, this very land (2) The freeness of promise, God will give it, it is not for their worth or power in themselves, but God's free disposition. (3) The end of allotting this to Abram's portion, that it might be the place for his Church eminently, and God might be known to dwell amongst them.

7. Abram's return to God upon this apparition and promise, recorded in the following words. — And he built there, &c. Where.

1. The work is expressed, he built an altar, this was an act of worship, it was for burnt offerings and meat offerings; thereon to figure the sacrifice of Christ, and to worship the Lord with the sacrifice of praise; as was the use of the altar-service; where the unity of it is also remarkable, it was but one, and therein a special type of Christ.

2. The dedication of it, it was to Jehovah the only object of his people's sacrifice and Worship, not to the vanities of the gentiles

3. The reason of this dedication, because God there appeared to him.

1. To comfort him in his sad trials among the Canaanites.

2. To authorize him for erecting this altar; upon which ground, and no other, it becomes a work acceptable with God. It was no will-worship, as the work of idolatrous Papists is, to set up altars which God commands not, but forbids. Having therefore God's countenance he is neither afraid nor ashamed to Worship his God according to truth, even before the enemies of the Lord, but he builds his altar, professeth his God, and Worshippeth him.

All which teacheth us.
• D. 1. Not only egress from ways prohibited, but progress in God's way must show the obedience of faith.
• D. 2. Faith will make a soul a pilgrim on earth, to pass up and down, at God's command Heb. 11.9.
• D. 3. Short pitching places doth God allott to believers here below.
• D. 4. Sore travels may God allott to his believing seed on earth.
• D. 5. Sore trials doth God put upon his believing seed pitching them among the vilest sinners. Ver. 6.
• D. 6 In saddest trials God makes sweetest discoveries of himself to his believing children.
• D. 7. God's apparition unto his, is not without a promise to them.
• D. 8. God's promise is very Canaan, the land o • good, and all heavenly good presented by it.
• D. 9. Abram's seed by Christ is the proper subject of the promised inheritance, heaven is theirs.
• D. 10. All this good temporal and spiritual is God's free gift, not their desert.
• D. 11. God's promise is enough to strengthen his against all the Canaanites, even all enemies that may hinder believers from their inheritance.
• D. 12. Faith learns its duty, as well as receiveth its comforts from God's appearance.
• D. 13. Faith carrieth the soul to Worship God only.
• D. 14. Faith raiseth monuments of praise for the wonders of God's promise.
• D. 15. Faith makes return of all Worship to God upon his own altar, and in his own way which is our Lord Jesus Christ; in the truth of those typical expressions.
• D. 16. One altar only at once did God require and Saints erect; as the true type of one Christ. Ver. 7. Thorough and by whom we must come to God.

The second stage of Abram's progress in the land of Canaan now followeth.

Ver. 8. And he removed or translated himself thence to a mountain from the east of Bethel and pitched or stretched his tent; Bethel being sea-ward and Hayi eastward; and he built there an altar to Jehovah, and called upon the name of Jehovah. — And he departed thence, &c. And set up his tent in Bethel toward the sea, &c. Sept. — And he ascended thence, &c. having Bethel on the west, and Hai on the east, and there he built an altar before the Lord, and prayed in the name of the Lord. Cald.

Two main things are recorded here.

1. His motion from Moreh. (2) His religion. In the former these terms are obvious. (1) His motion connected to the former pitching. Ver. 8. And, or afterward (because it noteth the order of action) he removed, translated, or thrust out himself. The cause or occasion is not expressed of his sudden remove; it is conceived, some hard usage at Shecem, which may be; yet doubtless God's will in his remooval, is not to be denied, though not expressed; wherein God would have him to be as a stranger in the land of promise, that so his motions might be in faith, for such the Spirit doth make them, he moved still by faith.

2. The term from whence. — From thence, that is, from the place of Shecem where it is probable God's true Worship found but bad entertainment.

3. The term whereunto — Unto a mountain on the east of Bethel. It is thought about 24 miles in our English account these places were distant, what motive might draw him hither is not mentioned, but surely thither he came not without God.

4. His pitching or setting down. And he stretched his tent. — His dwelling and the manner of it are carried in this expression, he dwelt there, but he did but tent it there, he built no city nor house but sat down a little while in his booth or moovable habitation. It is opposed to a fixed house. The dwelling in which noted them strangers and pilgrims; that they looked not for their rest here.

5. The topography, for its situation, recorded to be distinguished by Bethel sea-ward, and Hai eastward. That is, this mountain where he pitched, had Bethel on the west, which was their seaward, neither was it now called Bethel but Luts, for Jacob gave it that name above 150 years after this time: Moses therefore useth that name which was known to his generation Gen. 28.19. It is here so named by anticipation. It was the place, where God appeared to Jacob, therefore called the house of God which afterward became Bethaven the house of iniquity, Hosea. 4.

Idols being set up thereby Jeroboam. So also this place had Hai on the east of it; the place memorable for Israel's fall in part, and Josuahs prevailing with God against it. Josh. 7. The Sept. say he set his tabernacle in Bethel, but that cannot be; however some have made that superstitious use of it, as to think the place more holy. Yet the Spirit records it not for any such end.

2. Here his religion is reported, which appeareth in two particulars.

1. His edifice described. — And there he built, &c. Doubtless, the former raised was pulled down, and being now come to his second stage, he raiseth another altar unto God; continuing the ordinances of his Worship in every place.

2. His use of it according to God's appointment, and he called upon, as some, or, in the name of the Lord, as others, and so noting a double service. (1) Respecting God, and that is invocation or prayer. (2) Respecting man, and that is proclaiming the name of the Lord to them: teaching, preaching in the name of the Lord. Joel. 2.32. Isai. 40.3.6. Rom. 10.13.

3. Add to this the last stage following.

Ver. 9. And Abram went forward in going and journeying toward the south, Cald. same. — And Abram took up. (viz. his tent) and going on, pitched his camp in the desert. Sept.

Where we may observe as recorded.

1. Another motion of Abram's — This connection may be read further more, or afterward, Abram takes up his stakes of his tent, and moveth again.

2. The continuance of his motion, going and journeying — That is, in the doubled expression noting the continuance of his motion, and restlesnes in the same, all which may not be thought to be without God's instinct and approbation to exercise faith, to give him in some measure a sight of the promised land, and by him to sow some seed of truth and holiness therein.

3. The term, whereto he reacheth is named here the south — That is, the south tract of Canaan, which looketh toward Egypt, whither afterward he removed because of the famine, as followeth in this Chapter.

There is no other but this general notion of it. Some conceive, Hebron to be the place, which afterward was a Royal city, but no certainty can be made of it. The Hebrews note the South, to set out prosperous place • • nd states, by Ezek. 40.2. As also the North to be the point whence evil is denounced to come. Ier. 1.13.14. As is grown to a Proverb. Omne malum ab Aquilone. But this is conjecture.

These truths issue from it
• D. 1. Faith moves a man from place to place in the world, upon God's word or intimation.
• D. 2. The bad entertainment of believers in the World maketh them remove their stages.
• D. 3. In the wanderings of believers God sends abroad the discoveries of his will to several places.
• D. 4. Faith maketh souls dwell in tents here below, and be still moovable for heaven.
• D. 5. Faith causeth souls to adhere unto, and make profession of the true religion of God, in all places, faith is never ashamed of God, truth, worship or way.
• D. 6. Believing souls cannot be without communion with God in offering to him, and hearing from him.
• D. 7. Supplication to God and speaking in his name are special ways of Worship suiting believers. Ver. 8
• D. 8. Faith maketh saints true so journers below, to be still taking up their stakes at God's beck.
• D. 9. To all points, East and West and South God orders the motions of the Saints to leave some savor of his truth everywhere. V. 9.

The third general portion of the Chapter containeth Abram's journey into Egypt, and the occurencies there, for the time of his sojourning.

Wherein we have related.

1. The occasion of his remooval thither. ver. 10.

2. The provision of the flesh for his Security. ver. 11.12.13.

3. The events befalling him there.

• 1. The danger of his wife. ver. 14.15.
• 2. The entertainment of himself, ver. 16.
• 3. The hand of God upon Pharaoh. ver. 17.
• 4. The return of Pharaoh to Abraham.
  • 1. By way of reproof, ver. 18.19.
  • 2. By his dismission, ver. 19.20.

1. The occasion of his going into Egypt is this.

Ver. 10. And there was a famine in the land, and Abram descended into Egypt to sojourn there, because great was the famine in the land. Because the famine grew strong, or prevailed upon the land. Sept. and Cald.

In which passage we have related unto us.

1. A providential stroke of God upon Kenaan the land of promise, in which we observe, — (1) The evil now incumbent, Famin, that is, a scarcity of all food, and necessaries for life, one of God's great plagues, which he layeth on sinners; the woeful events of which may we read Lam. 2.21. Lam. 4.4. &c.

2. The infliction of it, it was not by chance; no other but the word of God made this to be, who giveth rain at his pleasure, and makes the heavens like brass. His provoked anger causeth this to be.

3. The place, in the land, that is, the land of Kenaan, which was the land of promise, memorable for plenty, that it was a land flowing with milk and honey, what the special cause provoking God might be is not recorded, but the wickedness of that people was great; and this is the first history we have of God's plaguing sinners by famine. It might peradventure be cast upon Abraham by them, that his new Religion was the cause of this; as sometimes others have charged it upon the true Worship of God, when it was for their idolatry. But this we may be bold in, God aimed at the trial of Abraham's faith in it, as appear's in the sequel.

2. Abram's farther motion is recorded. — And Abraham descended, &c. Where is read. (1) The moover, Abram called out of Ur of the Chaldees, made the father of believers, in whom the experiment of faith was made to the highest, who is here also put upon a new trial.

2. His motion, He descended, or went down, so it seemeth it was accounted from Kenaan to Egypt, a motion by descent, so also. Gen. 42.2.

3. The term, it was from the South of Kenaan into Egypt; the next of kin, as well as in place, to the Canaanites, abounding no less with wickedness, which put's Abram into a fear when he was forced now that way, they were of the children of Cham. Why he should turn this way may not be thought, but upon some guidance from God; although the neernes of it to the south of Kenaan, might invite to it.

4. The end of his motion, to sojourn there, for the time of the famine; not to be an inhabitant among them: it is fabulous with the Jews that he should go thither against God, and therefore afterward God makes his seed to serve there.

We have no more here than a new trial of his faith, where he seemeth to stagger more than before; yet it was a famine, which drove him, and afterward his seed into Egypt.

3. The pressing outward reason, that puts him on it. Because great was, &c. we had but the bare relation of the famine before, here it is repeated as the reason of Abram's motion together with an aggravation. It was a grievous famine, which doubtless appeared in the grievous effects, of that judgment, wasting and death, hereupon by God's leave he provides for his own safety.

The trial of his faith visible in this is manifold.

1. I have followed God at his call, and hath he brought me into a land to starve me and mine?

2. I left places of plenty in obedience to God; and is famine the reward of it?

3. Why may I not return to my old place where no rumor of these wants are?

4. Why must I to Egypt, where I am afraid of myself and mine?

Yet his faith answereth all. God will have it so, and his will is good though I see it not; and here against hope he believeth in hope also.

Take these notes from it.
• D. 1. Affliction to affliction, trial to trial doth God knit sometimes for his believing Saints.
• D. 2. Where his Saints come, God sends sometimes heavy judgments, though not for their sakes.
• D. 3. A fruitful land is quickly made barren at the word of an angry God.
• D. 4. In midst of famine God opens a way for his believing Saints to avoid the stroke.
• D. 5. Believers will turn no way but God's, for their security and sustenance.
• D. 6. Saints desire but to sojourn in the world; for a little space to live here.
• D. 7. Grievous, prevailing judgments in a place are sometimes a call to God's servants to remove. Ver. 10.

2. The next thing considerable in this Abram's remooval, is • is carnal policy or provision to save himself from the danger that was feared.

Ver. 11. And it was, as when he drew near to enter Egypt, and (or that) he said to Sarai his wife, be hold now I know or have known that thou art a woman fair to look upon. 〈 in non-Latin alphabet 〉 . Sept. Cald. to the same.

Ver. 12. And it will be, when the Egyptians shall see thee and shall say, this is his wife they will even kill me, and will make thee to live. — 〈 in non-Latin alphabet 〉 . Sept. — And reserve thee. Cald.

Ver. 13. Say I pray thee, thou art my sister, that it may be well to me for thy sake, and my soul shall live because of thee. — I am his sister, &c. Sept. — And my life may be preserved for thy word. Cald.

In this passage Abram's consultation with flesh and blood about his own safety is to evident. Not to aggravate it beyond bounds, as some of the Jews do, nor yet to lessen it, as if no fault were in it, as some Christians do. Luther.

It was certainly a great infirmity, whereby his faith was assaulted and weakened at this time.

Herein Note.

1. The time of this sad temptation, when he consults with the flesh, expressed thus. — And it was when he drew near to enter into egypt. Where is.

1. The event declared, It was, or it came to pass, viz. That relation, following.

2 The time with the occasion carried in it, when he came near to Egypt. The place of his danger and fear, the nearer he comes thither, the more is he shaken.

2. His consultation with his wife about his fears, and proposals for escape, wherein.

1. His motion to her, declared thus, — He spake to Sarai his wife, kindly doubtless, and with desire of her concurrence to his project now in hand, arising from a great passion of fear.

2. The ground of it, which is threefold. (1) His wives beauty. — Behold now I know thou art a woman fair to look upon; wherein. (1) His cognizance which he hath not only of this one ground of her beauty, but of all the rest that follow. However it was the fond conceit of some Jews, that he knew not Sarai's beauty before now, but that term rendered now is no particle of time, whence his knowledge, but only explicative or declarative: therefore the seventy omit it (2) The ground he taketh notice of, that might work his danger, and so breed his fear, thou art a woman fair to look upon, or of a fair countenance. This was eminent in comparison to the swarthy Egyptians; and so much the more at this time, she being about 60 years of age; which however strength of nature at that time, or her barrenness might help, yet the special gift of God is not be neglected in it, and this now becomes a snare to Abraham and herself; as being an object to carnal eyes.

2. The lust of the Egyptians.— And it shall be, &c. This also he knew; It may be by the general disposition of the men, or it may be as a Prophet, for surely he was not mistaken in them, these things he knew. (1) That the Egyptians would see her, that is look upon her with lustful eyes, burning after her. (2) That they would conclude she was a wife, and therefore envy him that had her, and have an evil eye upon him.

3. The cruelty of the Egyptians to him though favor to her — And they will kill &c. This also he knew, lust was outrageous, and would kill any that stood in its way, for the freer enjoyment of its desire, this was one ground of his fear as to himself; but the other for his wife, that they would keep her alive only to abuse her; and this also shaketh him.

3. The advise which here-upon he giveth to his wife laid down. Ver. 13. Say I pray thee thou art my sister. It is much questioned among some ancient and modern, whether in this counsel Abram sinned. It must be granted, that the thing was truth expressly, she was his sister in some sense, but did not he intend that thereby the Egyptians should believe, she was not his wife, and therefore free for them to take her? This cannot be denied; for he expresseth, the Egyptians would say she was his wise, which he would not have known; and in these words put into Sarai's mouth he intends closely to deny it, when he would not have it known. This therefore was an evil, and arising from weakness of faith, which elsewhere is expressly reproved.

4. The end of all this consulation is declared in the closing words. — That it may be well, &c. That is outwardly well, that he might live secure from danger, and enjoy for himself and family all the good things of Egypt in such a time of scarcity in Canaan; this was his end, however his way unto it was not drawn out by God, but by the flesh, and this befell him of God's mercy but not as the fruit of his own carnal counsel.

Note now from it
• D. 1. Approach to danger hastens on temptation upon God's own eminent ones. So here.
• D. 2. Places of refuge may prove places of danger and distress to God's own.
• D. 3. Fear may overtake believers and weaken faith in times of danger.
• D. 4. Fear may put Saints upon carnal consultations for their security.
• D. 5. Beauty is a shrewd snare for them that have it, and them that love it. Ver. 11.
• D. 6. Lust is baited with beauty to the violation of nearest bonds, even between husband and wife.
• D. 7. Raging lust is cruel even to destroy any that hinder's it.
• D. 8. Lust spares its darling, and favors it, only to abuse it. Ver. 12.
• D. 9. Believers may be so tempted as to make lies their refuge, and dissemble.
• D. 10. Self good and security may put the faithful upon bad shifts to compass it, so here; but as a way mark to avoid it. Ver. 13.

3. The events which by providence fell out while Abram was in Egypt: which are four.

1. The danger of his wife expressed. Ver. 14.15.

Ver. 14. And it was in Abram's entering into Egypt, and the Egyptians looked on the woman because she was very fair. Cald, to the same. — The Egyptians seeing the woman that, &c. Sept.

Ver. 15. And the Princes of Pharaoh saw her, and praised her unto Pharaoh, and the woman was taken into the house of Pharaoh. Cald. same. — And they brought her into Pharaohs house. Sept.

In which passage is evident, that Abram's fear in part came upon him. Whereby he might see the danger of faiths failing; in both these verses are considerable.

1. The time of this event — It was as his first entrance into Egypt, there he seeth presently the fruit of unbelieving fear.

2. The event itself, set out in three particulars.

1. The inspection of the vulgar Egyptians, which takes in, (1) Their act. They looked on her, &c. — That is, they looked upon her & eyed her lustfully. (2) The reason of it — Because she was very fair: The reason of this excellent form, must mainly be some special work of God, she being so much stricken in years as before was noted, at least 60 years old, yet now her eminent beauty is visible.

2. The demeanour of the princes and chief men, discovered Ver. 15. — Two acts of theirs are recorded. (1) These court-parasites and panders look upon her with lustful purposes. (2) In their usual unclean discourse they commend her to Pharaoh, as a Paramour fit for a king, such attenders have been usually in the courts of wicked kings.

3. The carriage of Pharaoh to her. And the woman was taken, &c. Wherein her danger increaseth, (1) She was taken, probably not by force but by flattery from Abram, who now seeth the fruit of dissembling her to be his wife. (2) She is take into Pharaohs house, not to his bed which God prevented, but under his power, whether to be prepared for him by purifying and perfuming, as is read of others, Esther. 2.3. (3) She is brought unto an idolatrous lustful king; such as in himself, would not spare to defile her; all which circumstances aggravat her danger.

Note hence.
• D. 1. Somtimes what unbelief feareth, cometh to pass in the very time and place expected.
• D. 2. Vnclean hearts love to gaze, where lust may be satisfied.
• D. 3. Eminency of beauty God can give in old age. V. 14.
• D. 4. The greatest beauty may bring the greatest danger.
• D. 5. High places make men bold sometimes to commit high sins.
• D. 6. Courts of wicked Kings are usually schools of uncleanness.
• D. 7. God suffers chastest souls sometimes to be tempted in such places.
• D. 8. It is a grievous temptation to be under the power of a lustful King. V. 15.

The second event under providence is Abram's own entertainment in Egypt something answering his own scope in his carnal counsel.

Ver. 16. And he did good to Abram for her sake, & there was to him, or he had sheep & oxen, & he-asses, & men servants, & woman servants and she-asses, and camels. — And they used Abram well, &c. mules, 〈 in non-Latin alphabet 〉 , half asses and camels. Sept. Cald the same with Hebr. In which passage is discovered that he had his desire intended, that it might be well with him, for her sake. ver. 13. Which appear's in two particulars.

1. His usage by Pharaoh and his princes.

Wherein note. (1) The connection. And, which coupleth his peace with his wifes danger, she was taken away to Pharaoh, and he in the mean time well entreated.

2. The subject or guest entertained, Abram, now under great temptations and fears doubtless.

3. The benefacto'r that entertains him Pharaoh himself. So the Hebr. notes it in the singular, and doubtless his Princes and servants at their masters command, all ready to serve him. So the Sept. read plural.

4. The usage he findeth, he doth good to him or dealeth kindly with him, that is by speaking kindly, and imparting freely all things for his outward comfort. This he aimed at in concealing his wife, and this God brings about for him, though not approving his way.

5. The reason of this kind respect. It was for his wises sake, who he said, was his sister. Her beauty pleaseth Pharaoh; and therefore he useth all courtesy to her friend, for a more free enjoyment of her. This was his reach, however God's over-ruling thoughts were not so.

2. His possessions, sheep, oxen, &c. Unto him were all these is the Hebrew phrase, or he had them, doubtless he brought his household with him into Egypt, and cattle also, but here is noted the increase, and quiet enjoyment of them among the Egyptians. The sum is, he was very rich And increased in outward wealth.

Take from all these Notes.
• D. 1. Saints enjoyments here are bitter-sweet, especially when procured by fleshly ways.
• D. 2. Providence sometimes giveth out issues of good to Saints that have used fleshly counsels for the obtaining them.
• D. 3. God makes his people to find favor in the eyes of the wicked at his pleasuere.
• D. 4. Wicked lustful men may be full of kindness to serve their own turns.
• D. 5. Wealth is not inconsistent with grace, though ofttimes separated from it.
• D. 6. God can give abundance unto his in the very place of straits and trials. So here. Ver. 16.

The third event is that which befell Pharaoh at this time, together with his house.

Ver. 17. And Jehovah smote Pharaoh with great plagues, and his house, because of Sarai Abram's wife. — And the Lord examined Pharaoh with great and evil inquisitions, and his house, &c. — And God brought great plagues upon Pharaoh and upon the men of his house, &c. Cald.

In this is recorded the severe prevention of Pharaohs lust upon Sarai, and the deliverance of her unpolluted from the tents of uncleanness. Wherein we have to note.

1. The near connection of this act, unto the danger of Sarai. And or but. Even in the instant of danger upon her, when she was now in Pharaohs house, he doubtless intended no long delay to his lust, but even then God appear's to over-power corruption.

2. The judge and redeemer in this case, Jehovah, the eternal, able to deal with the mightiest Potentats and bring them to nothing.

3. The remedy he applies to prevent lust and save the innocent, wherein are considerable.

1. His act recorded — that is, he smote with great strokes, or plagued with great plagues, or required with great and evil exactions, as the Sept. where we have. (1) The remedy, plagues upon the body, what ever they were; conceits are divers, but not certain. God might strike their lust in a suitable way of revenge. (2) The degree, great. Sore and evil diseases, doubtless on their bodies. (3) The time, before sin committed or violence offered unto Sarai.

2. The object smitten Pharaoh and his house, or the men of his house, as the Chaldee. (1) The King as Pharaoh was the name of dominion, by which the Kings of Egypt were called until vanquished by the Greeks, and then were called Ptolomees, this King is reproved by God's sore stroke. 2. The courtiers who were the first incensers of his lust, and no less desiring to satisfy themselves, they conspired in sin, and therefore partake in plagues. (3) The reason, because of Sarai Abram's wife, she procured favor for Abram in the sight of Pharaoh. And now she procures plagues upon Pharaoh and his house from God. This the Lord doth as the great protector of innocence and chastity.

1. He doth require their sin in taking her away. (2) He prevents their sin by this means, least they should defile her. It is all for her that God so severely pleads with them. —. It was all upon the word, business or matter of Sarai who was in danger at his time.

Note hence.
• D. 1. God's help useth not to be far of from the extremities of his servants. Connect.
• D. 2. Great plagues are near to great sins.
• D. 3. God is the only Protector of the innocence and chastity of his Saints.
• D. 4. God will reprove and punish the proudest of Kings and Princes for his people. Psalm. 105.12.
• D. 5. God's plagues are the speedy and terrible remedy against lust.
• D. 6. Partners in sin, must be so in judgment.
• D. 7. The saving of his from sin is more dear to God, than the lives of the wicked. V. 17.

The fourth and last event to Abram in Egypt, is his discharge, and Sarai's deliverance, extorted by the judgments or plagues of God upon Pharaoh.

Ver. 18. And Pharaoh called to Abram and said, why hast thou done this unto me? wherefore didst thou not show unto me, that she was thy wife; that thou declaredst nor to me? Sep. — What is this which thou hast done to me, &c? Cald.

Ver. 19. Wherefore didst thou say, she is my Sister, so I might have taken her to me for a wife; and now b • hold thy wife take her, and go thy way. Cald same. — taking her depart. 〈 in non-Latin alphabet 〉 .

Ver. 20. And Pharaoh commanded the men concerning him, and they dismissed him; and his wife, and all that was his, or unto him. — Concerning Abram, to bring him forward, and his wife, and all what ever he had, and Lot with him. Sep. — And they accompanied him, &c. Cald.

In all which passage, these particulars are obvious.

1. Pharaohs summons to Abram upon this stroke.

2. His accusation of Abram, about the danger whereinto he drew him.

3. His dismission of him with his wife.

4. His charge for his convoy, ver. 20.

The first of these is expressed in these words.

And Pharaoh called to Abram.

Wherein note.

1. The term of connection. And. Then. Therefore. But. as is read, it notes the close effect of God's judgment upon Pharaoh, that presently upon sense of the plague, he sends for Abram, whose wife he had coveted.

2. His act, he calleth for Abram doubtless by his messengers, for whose sake he apprehends the present wrath upon him.

The second is Pharaohs accusation of him, or charge against him, in three expostulations; and the issue.

1. — And he said, why hast thou done this to me? Wherein he chargeth him to be the cause of all these plagues that now befell him; as if himself were innocent. And all the fault were upon Abram's concealment; which though an argument of a wicked heart, to put of guilt to another; yet it argueth Abram somewhat faulty in it, to be reproved by a Pagan; that he a stanger who came for shelter, should be an occasion of such a judgment on the king.

2. Why didst thou not declare to me, that she was thy wife? Here he chargeth him with his concealment, which is not excusable, but was surely a sin, arising from defect of faith in this particular case.

3. Why didst thou say, she is my sister? Here he chargeth him with a deceitful profession, which though it were true in some part, yet was made with intent to deceive and hide another truth. Which was his infirmity.

4. The issue supposed, which might have been a grater evil; even the defilement of his own wife, so I might have taken her to me for a wife: which Pharaoh though a wicked wretch judgeth to be abominable, to commit adultery with another man's wife.

Quest. How knew Pharaoh now, she was his wife?

Answ. (1) The plague makes him inquire. (2) God might rebuke him as he did another and reveal it. (3) Or it might be discovered by Sarai, being in his house at this time.

The third, is Abram's dismission, and now behold thy wife, take her and go.

Wherein note.

2. A demonstration of his wifes purity and propriety kept unto him. Behold thy wife, as she came, so she is still preserved, a wife, no harlot, and thy wife, not another man's.

2. A restitution. Take her to thyself, and so enjoy her as thine own.

3. A dismission, be gone, or go thy way, which, however it sends him away un-injured, yet it seems, with some discontent from Pharaoh, though by reason of the plague on him, he durst not other-wise vent it. But so God over-powers the Spirits of wicked Princes and cuts them short sometimes.

Quest. Why is Abram silent all this while?

Answ. It is not revealed, therefore the resolution can be but conjectural.

1. Some think upon the passion of Pharaoh. (2) Others from his guilt in great part (3) He might think God had answered enough for him.

4. It may be he might reply, though it be not recorded.

The fourth is Abram's safe conduct expressed.

1. In Pharaohs command, and Pharaoh commanded his men concerning him. Doubtless the royal precept was for security to him and his, that in his departure no wrong should be done him. So God over-ruled a wicked man.

2. In his servants readiness, and they dismissed him, that is, with honor, or accompanied him, or brought him on his way and his wife, and all that he had, his substance and family in safety; so God makes enemies his guard.

In all this history a parallel is observed between Abram and his seed about their coming into, being in, and going out of Egypt. (1) A famine brought both in as the occasion. (2) Oppression befalls both there abiding. (3) God's plagues plead for both in fury against King and people. (4) They are sent both out with fullness and safety.

Quest. How long staid Abram before his dismission out of Egypt?

Answ. It is not punctually set down, but by circumstances adjoined, it could not be long, scarce a full year as it is thought, much less so many years, that some speak of, as twenty or otherwise. Euseb. Joseph.

This teacheth us.
• D. 1. God's plagues may put wicked hearts upon speedy inquiry into their evils. Connect.
• D. 2. God's heavy strokes may force oppressors to call for oppressed to relieve them.
• D. 3. Wicked hearts will charge others to be the cause of their afflictions, rather than themselves.
• D. 4. Sinful concealments in Saints, are justly reproovable by the wicked. Ver. 18.
• D. 5. Aequivocation and ambiguous speaking to deceive, is chargeable as evil by nature itself.
• D. 6. The infirmities of Saints, which may be occasion of sin unto the wicked are to be reproved.
• D. 7. Adultery is odious to the principles of corrupted nature. Ver. 19.
• D. 8. Judgment wrings the prey out of the hand of the wicked.
• D. 9. Judgment makes wicked men give everyone their own.
• D. 10. God can make the mightiest enemies command good for, and be a guard to his Saints, and all they have. Ver. 20.

CHAP. XIII.

In this Chapter is continued the history of the Church in Abram's family, after his regress from Egypt into Canaan, with several providences of special note. Three general heads are evident in this section or Chapter.

(1) Abram's return to Canaan. Ver. 1.4.

2. Abram's parting with Lot, and the causes of it, Ver. 5.13.

3. Abram's further encouragement from God's renewing his Covenant, Ver. 14.18.

1. His regress is thus related.

Ver. 1. And Abram ascended from Egypt, he and his wife, and all that was his, and Lot with him to the south. — Desert. Sept. Cald, same.

Ver. 2. And Abram was very weighty in cattle, in silver, and in gold. — very rich. Sept. — Very much honored, &c. Cald.

Ver. 3, And he went in his journeys from the south; even unto Bethel, to the place wherein was there his tab • rnacle in the beginning, between Bethel and Hai. — He went whence he departed into the desert. Sept. — And he went by his stages, &c. Cald.

Ver. 4. To the place of the altar which he made there in the beginning. And Abram called there in the name of Jehovah.

In which passage we have these particulars related.

1. His departure or return from the place of his fears and trial, about which note.

1. The connection, and he went, or therefore, that is, immediately and upon Pharaohs dismission, he staid no longer, when God so made his way out.

2. His motion in which observe Abram as leader of the rest, ascended, or went up from Egypt, unto which he formerly came down, it lying lower than Canaan.

2. His company, his wife, his family, and his Nephew Lot. As before, not an hoof left behind; as Moses spake in his time.

3. His first stage: to the south, from whence he moved formerly into Egypt: which must be understood of the southern part of Canaan, for otherwise, Canaan lay North from Egypt.

4. His state where-with he moved, he was mighty heavy, or we • ghty, or rich, or honorable sn cattle, silver and gold, so God increased him by his blessing in every place.

5. His way he takes, he went by his addings or tracts, wherein he had walked about the land. So God guideth him out of the place of danger.

6. His place of pitching to which he aimeth expressed. (1) Bethel, as being the known place near it. (2) The place where he pitched his tent in the beginning, when he came from shecem, Chap. 12, 8. between Bethel and Ai. (3) To the place of the altar which he built there. Chap. 12. ver. 8.

7. His end in coming thither, And there Abram called upon the name of Jehovah or, in the name; which as before notes the whole work of divine Worship, praying, and declaring che name of the Lord to others, that he might be glorified in them.

Take these Notes from it.
• D. 1. God's Saints delay not to follow God's providence, opening a way to them from the place of trial. This from the connection.
• D. 2. God knoweth how to deliver his fully, that nothing of theirs shall be wanting. V. 2.
• D. 3. Weight of riches in the World is sometimes God's portion given to his.
• D. 4. Not possession of wealth, but inordinate affection and abuse of it, is the sin. V. 2.
• D. 5. Riches cannot hinder believers from going after God, where he calleth them.
• D. 6. Saints breath after their first communion with God, after distractions from it. V. 3.
• D. 7. No place content's a gracious heart but where God may be enjoyed.
• D. 8. The name of the Lord is that which draweth the hearts of Saints from all enjoyments, to delight in it, publish it, and call upon it V. 4.

The second general head of the Chapter is the history of Abram's parting with his nephew Lot. Whereof is related.

1. Ahe occasion of their parting which was twofold.

• 1. The great estates and riches which they had both gotten. ver. 5.6.
• 2. The strife which here-upon grew among their servants. ver. 7.

2. Abram's motion hereupon. ver. 8.9.

3. Lots choice for his own portion. ver. 10.11.

4. The pitched habitation, of both. v. 12.13.

1 The occasion of parting between these friends, and fellow pilgrims followeth.

Ver. 5. And also unto Lot walking with Abram there were, flocks and herds and tents — Sheep, and oxen, and beasts. Sept. — Moreover to Lot who went out, &c. Cald.

Ver. 6. And the land did not bear them to sit down together, because their substance was much, and they could not sit down together. 〈 in non-Latin alphabet 〉 . Tnd the land did not contain them to dwell together for their goods were many. Sept. Cald. to the same.

Ver. 7. And there was strife between the shepherads of Abram's flock, and between the shepherds of Lots flock: and the Canaanite and the Perizzite were then sitting in the land. Cald. and Sept. to the same.

In these is the history of the occasion or provoking cause for the parting of these two friends, which is evidently twofold.

1. The greatness of their wealth. ver. 5.6. Herein.

1. Lots estate is briefly mentioned. ver. 5. Where we have to note.

1. The subject named and described. And also to Lot walking. It is Lot, Abraham's companion, and fellow traveler, his walking and going with Abram was also doubtless by faith, parting with all to join himself with the God of Abram: and hitherto keeping close in communion with Abram.

2. His estate in this pilgrimage is noted. He had sheep, oxen and tents, that is, abundance of cattle and substance, and many servants and his household-people which dwelt in these tents; for so tent here is taken figuratively for those who dwelt in them. He had a vast family, little less doubtless than Abram, who is said to have 318 Servants in his house able to bear Arms. Gen. 14.14. Thus God made good his word in part to Abram, to be a friend to his friend.

2. The streitnes of place, for their two great families, The land did not, that is, could not, bear them as afterward, wherein. (1) The narrow bounds of the place, it did not contain, nor could it, both these families. (2) The largeness of their possessions, much cattle, substance and servants which they had gotten. (3) The issue, therefore these two friends could now fit down no longer together, in that sweet mutual enjoyment of each other as formerly they had done.

2. The next cause is the unhappy strife which fell out among their servants, wherein are these particulars, (1) The evil separating here related, is contention, which carrieth in it. (1) Heart burning. (2) Reproaching. (3) Acting of hatred.

2. The parties, Abraham's herdsmen, and Lots herdsmen, their necessary servants, and likely such as were sealous for their respective masters, so as to engage them also, had not grace more appeared in them.

3. The reason of this strife is not expressed, but probably to be conjectured, that the straits of their place, did occasion inconveniencies to each other for pasture and watering, which such great flocks and herds did require, as afterward it will appear, others strive about wels. To lay it upon the pride and frowardness of Lot to his uncle carrieth no reason in it; the Spirit notes him to be a better man.

4. The aggravation of this strife, which may yield a third reason of their parting. And the Cana • nite and Perizzite sat then in the land. These were no small enemies to these strangers, and no doubt ready to take occasion upon their contentions to make an end of them both.

1. These had the land mostly in possession, therefore as yet strait bounds were to these strangers, which might occasion strife.

2. It might be scandalous to these enemies that the Saints of God should fall out between themselves.

3. It is most probable, they would have taken occasion to destroy them who were already divided, there grace works first in Abram to consult a way for keeping unity in the Church, and frustrating the evil designs of the enemies.

Take these Notes from it.
• D. 1. Walking with Saints in their hardest ways usually brings God's outward blessings on them.
• D. 2. Great families and possessions God can give his Saints in the land of their pilgrimage. V. 5.
• D. 3. Great straits may befall the saints of God in their greatest abundance.
• D. 4. Much wealth may prove an occasion of dividing the very Saints. V. 6.
• D. 5. Great riches among the best may prove causes of great contentions.
• D. 6. Bad servants may be incendiaries to put good Masters to strife.
• D. 7. The large territories of the wicked may straighten the godly in earthly places.
• D. 8. Wicked enemies of the Church are apt to watch all opportunities, to destroy the Saints by their own divisions. V. 7.

2. Next to the occasion followeth Abram's motion about parting from his kinsman.

Ver. 8. And Abram said to Lot, let there not be strife I pray the between me, and between thee, and between my shepherds, and between thy shepherds, because we be men brethren. Sept. and Cald. the same.

Ver. 9. Is not the whole land before thy face; separate thyself or depart now, or I pray thee, if thou be for the left, I will right it, and if thou be for the right hand I also will left it. — Behold is not the land? &c. Sept. — If thou be for the North, I will be for the South, &c. Cald.

In which passage proposed, these particulars occur.

1. The connection of Abram's motion upon the premised occasion: some fire of contention being kindled between servants, he presently puts in to quench it, that it grow no more. And Abram said to Lot, &c. Wherein may we note.

1. The instantaneousnes of the act. And, then, or therefore, that is, immediately upon the rise of any strife, for that cause, and without delay.

2. The moover or first author of peace Abram. (1) the elder. (2) the greater, his uncle. (3) the heir of promise, to whom especially the land was given.

3. The party moved Lot, the younger, educated by his uncle, and blessed by his means.

2. The motion itself,

Wherein are these particulars.

1. A cautionary prohibition of the growing evil. Of which we may note.

1. The form, it is proposed by way of entreaty humbly. — I pray thee, not roughly, nor peremptorily, in heat or passion.

2. The matter of it thus expressed, — Let there not be strife; that evil spoken of before, his motion is presently to quench the fire, (1) That feared, between him and Lot; Let none be between me and between thee, neither on my part. — Against thee, nor on thy part against me; where it seemeth some fear was that the heat of servants might have fired their masters. (2) That acted already between the shepherds, a remedy to that evil hereby he maketh, to put a stop unto its growing; Let there be no strife between my herdmen and thine; so he sweetly labors, to heal his servants evils; which might otherwise be contagious in both families.

3. The reason of this motion thus stated, — B • cause we are men brethren. This is an usual apposition in the Hebrew, which noteth but so much as brethren; yet the word men may have its use here, as noting poor sad, sorrowful men, as they were being pilgrims; but however, thus Abram reasoneth the case with Lot, we are brethren, and for brethren to beat strife is an uncomely thing, let there be none I pray thee. Brethren is a term of equal relation, and herein Abram descends to his Nephew, to whom he had been as a father.

1. It may note equality in the flesh, so Abram bespeaks Lot, as the Jews used to style kindred their brethren.

2. In religion brethren, and in Church-relation, so though Abram were a Prophet, yet he owns a brotherhood, so descending also.

3. It may note neernes in condition, as if he might say, we are brethren in our afflictions, in our pilgrimage, &c. So he yields to him also, for Abram was the Leader and General in all their marches. The reason is good in all, none of these brethren ought to strive, or fall out in their way.

2. A true concession of the whole to Lots content.

Is not all the land in thy fight or before thy face? Surely it is, where was granted. (1) The same land which Abram might have held. (2) The whole land. (3) The choice of all, for that is the meaning of that Phrase ( to thy face, in thy sight, or before thine eyes, that is to look upon, and view, and choose what thou wilt for thyself and family. This sense Lots act makes good, ver. 10.

3. A desire of parting declared — Separat thyself or depart from me I pray thee. Where, (1) The form of it is petitionary, (2) The matter was the only remedy, even the removing of two great families at a greater distance; where more pasture and convenient stations might be had; separation only in place, that they might keep one in affection.

4. A contented resolution in Abram to take Lots leavings, thus recorded, If to the left thou, I will right it, or go to the right hand; which was south to the place where they were, as the Chaldee. Or if to the right thou, then I will left it, that is go to the left hand, which was North. The phrases are elliptical in the Hebrew, therefore must be supplied. If thou wilt choose to go to the left or right, take thy choice, I will take what thou leavest. So Lot chooseth, as afterward. ver. 11.

Note we hence.
• D. 1. Gracious hearts hasten to quench any flame of contention rising in the Church.
• D. 2. Grace will make the greater move to the less for avoiding strife among Saints.
• D. 3. Grace will make men beg for peace and to abolish strife in the Churches.
• D. 4. Gracious masters are solicitous to avoid contentions raised by ungracious servants.
• D. 5. Grace will put Masters upon healing their servants faults. So Abram.
• D. 6. Strife is unseemly between brethren in the flesh, in religion and condition. Ver. 8.
• D. 7. Grace is willing to part with its own, and all too, in some cases, to brethren.
• D. 8. Grace will make God's servants part in place, to keep one in affection.
• D. 9. Grace is self denying to remove strife from the family of God.
• D. 10. Grace is content with anything below, so it may honor God, and keep peace with the Saints. Ver. 9.

3. Lots choice upon Abram's motion followeth, in the next verses.

Ver. 10. And Lot lifted up his eyes, and saw all the plain of Jordan, that is, all was watered, before Jehovah destroyed Sedom and Gomorrah, as the garden of Jehovah, as the land of Egypt in thy going unto Tsoar — As the Paradise of God, and all the land of Egypt. Sept. 〈 in non-Latin alphabet 〉 . &c. 〈 in non-Latin alphabet 〉 .

Ver. 11. And Lot chose to himself all the plain of Jordan, and Lot went forth from the East, and they were separated a man from his brother. — everyone from his brother. Sept. — Lot went out first, &c. Cald.

Wherein are related three main things of observation.

1. Lots survey. Ver. 10. Whereabout (1) His act of survaying, And Lot lifted up his eyes, &c. Which phrases at least do note. (1) Solicitous intention of mind to take Abram at his word, and to look about for his own best advantage: which lifting up of his eyes could not be, but by travelling and viewing the parts and places here spoken of, which Lot did not delay to do, but as the connection notes, presently looked round about. (2) A full sight of what he desired, before he fell upon his choice; wherein the Spirit seems to note a selfish disposition in Lot, not once offering to Abram the precedency in choosing.

2. The object of his survey, which containeth (1) The place, All the plain of Jordan — The whole region about Jordan. Sept. A memorable river, and which could not but be beneficial to the places about it. Joshua 3.11.

(2) The commodity of the place set down. (1) Positively, It was well watered, a place of waters, which is a paraphrase of a very fruitful place. (2) Comparatively, As the garden of God. Which may be taken as the name of Eden a proper place spoken of. Gen. 2. Than which no place on earth was more blessed. Ezek. 28.13. Or else as a common name of any eminent fruitful place, therefore called the garden of God, because most excellent for all blessing; but this too considered at the proper time, before God destroyed Sodom & Gomorrah, for afterward it became a curse: Such earthly pleasure Lot eyed. (2) As Egypt, concernihg whose fruitfulness, by the over-flowing of Nile, much is recorded, in divine as well as human records. Ezek. 29. and 30, and 31.

(3) The bounds of his survey, Even until you come to Zoar. It was at this time called Belah, afterward Zoar, upon Lots safety there Chap. 14.2. and 19.22.

2. Lots choice and possession. (1) The chooser, it is himself. (2) The party for whom, for himself. (3) The act, He chose, that is greedily and covetously took the opportunity and pitched on his portion, without any modest profer unto Abram. (4) The portion chosen, All that fruitful plain described before. (5) He went out from the East, or indeed Eastward, for so Sodom lay from Bethel; and so the Hebrew phrase is, from the East, or Eastward. Gen. 2.8. That is, he went presently to take • his possession; hasting to his portion, though it was imbittered to him afterward.

3. The issue of this choice, which is their parting, And they were separated or divided, a man from his brother. Each from other. Each Master with their own family betaking them to their places, which was not without God's special providence, in separating Lots Seed from Abram's afterward; though this could not but be grievous for present.

Note we from it.
• D. 1. Good men may be too hasty and solicitous for worldly advantage. As Lot.
• D. 2. The lust of the eye, covetous desire may misguide gracious souls sometimes in their choic.
• D. 3. Pleasant fruitful possessions on earth are apt to take up too much the care of the Saints.
• D. 4. The pleasantest habitations are not always the best: if God grow angry.
• D. 5. God spares not to destroy the choicest places where sin abounds. Ver. 10.
• D. 6. Good men may be too selfish. He offers not Abram the choice.
• D. 7. God's own left to their choice, may choose and possess the worst portion.
• D. 8. Brethren may be parted, by choice of distinct portions, when ordered by God to higher ends. Ver. 11.

4. Now followeth the relation of the distinct habitations of these parted friends.

Ver. 12. Abram sat down in the land of Cenayan, and Lot sat down in the cities of the plain, and stretched tent unto Sodom. — dwelt. And Lot dwelt in the land of the regions about, or of the borders, and he pitched tent among the Sodomites. Sept. — Lot dwelt in the champian cities. Cald.

Ver. 13. And the men of Sedom were evil and sinners against Jehovah exceedingly. Sept. same. — Were wicked with their Mammon, and most vile in their bodies before the Lord overmuch. Cald.

In this part of the history are considerable.

1. Abram's Habitation, wherein (1) The inhabitant is named, Abram the heir of promise. (2) The posture of him, He sat down or dwelt, that is, contentedly abode with his family. (3) The place, In the land of Cenaan. This was the inheritance promised him, and there he abides; it is here set in contradistinction to Sodom; for however the place of those five Cities, were conterminat on Canaan, yet after God's judgment on them in destruction, they were taken quite away; Abram's place therefore was better, though not so rich.

2. Lots Habitation, where about we may note, (1) The inhabitant, Lot with all his. (2) His posture also, he sat down with his own choice, that is, he dwelt there where he chose (3) The place, the Cities of the plain or among them, whose fruitfulness was before declared, v. 10. (4) The line of his habitation in extent, it was unto Sodom, or in Sodom, as the Sept. renders; doubtless in and about Sodom he and all his were, as afterward we shall find. (5) The bitterness of this habitation in respect of the inhabitants, wherein, (1) The connection, And, now, but, or although,