An Exposition of Genesis

CHAP. XIV.

IN this is continued the sacred history of the Church, and the several events under providence befalling it, while it now tabernacled in Canaan. In the former we read what it suffered by famine and the consequents of it, and of God's appearance to save in famine, to bring it out of Egypt, to increase it, and single it out for himself in Abram's family. Now followeth a relation in this chapter, of the Churches sufferings by wars, and God's care of it in the times of trouble.

In the whole chapter are three general heads.

1. The war made by wicked powers tending to the hurt of the Churches members and friends. ver. 1.12.

2. The rescue of the Church from such oppression by Abram. ver. 13.16.

3. The gratulation, which meeteth Abram and his carriage after victory. ver. 17. & 24.

In the first head occur these particulars

• 1. The adverse parties of the war, ver. 1.2.3.
• 2. The occasion or cause of the war. ver. 4.
• 3. The entrance to the war upon the frontiers. ver. 5.6.7.8.
• 4. The pitched battle between the fore-named parties. ver. 8.9.
• 5. The success of the battle. ver. 10.11.12.

The parties of this war are thus described.

Ver. 1. And it was in the days of Amraphel, &c. — It came to pass in the reign, which was of Amarphal, &c. Sept. Cald. same with Heb.

Ver. 2. They made war with Bera, &c. — He made with Balla, &c. Cald. and Hebr, same.

Ver. 3. All these were joined together in the valley of Siddim, this is the sea of salt — In the Champian valley, &c. Cald. — All these came together into the salt valley. Sept.

In this passage are recorded these particulars.

1. The time of this conflict recorded. ver. 1. — And, it was, or came to pass in the days of Amraphel.

Two terms are here noted.

1. The connection to that which is precedent. That was Abram's comfort in God's appearance, promise, and pitching of his Tabernacle; presently thereupon cometh the history of a new trouble.

2. The time itself, In the days of Amraphel. This man being obscure in sacred history, the time is darker in pointing it out by him. It is not amiss conceived as will appear by precedent, and subsequent relation, of the age of Abram, to fall out in or about the 84 ^th. year of Abram's life, 436 years after the flood, 2092 years, Shem, Cham and Japheth, yet surviving 86 years after Noah's death.

2. The parties offending or raising war, four Kings.

• 1. Amraphel, King of Shinyar, some think it to be Nimrod, Son of Cush, Son of Cham; but its not likely, another name being here expressed, and 300 years past from his raising his Kingdom at Babel. Some of his successors more probably it was.
• 2. Arioch, King of Ellasar, this is conjectured to be the King of Syria.
• 3. Cedar-la Yomer, King of Yeilam, that is of those that were the Persians, coming from Elam, one of the apostat sons of Shem.
• 4. Thidyal, King of Gojim, this word Gojim is taken either as a proper name of a place by some, or else as an appellative of the Nations: because it is conceived his dominion was over a mixed people of the Nations; from the confluence of many of several Nations to him. As so it is said Galilee of the Nations. Mat. 4. ver. 15.

3. The act of offense, — They made war, that is by hostile force they labored to infest and subdue the defendants, the whole aggregation of evils accompanying the sword is carried in this; they made out all violence to destroy.

4. The Defendants, five other Kings here named.

• 1. Berah, King of Sedom, that is, the chief Ruler & Commander of Sodom.
• 2. Birsha, King of Gomorrah, which was the chief Ruler of that city.
• 3. Shinab, King of Admah, he that had preeminence there.
• 4. Shemeber, King of Zeboin, he was Lord and Commander of that city.
• 5. The King of Bala, his name is not here expressed, but his place, by two titles. (1) Bela, so it was called at this time. (2) Zoar, so it was called after by Lot: who prevailed to keep this city from being consumed with the other 4, some 5 years after.

Quest. How came so many Kings so soon after the flood to be in-throned?

Answ. (1) The promise multiplied men. (2) Ambition made them Lord's. (3) Small territories increased in numbers of People.

5. Their congresse, wherein we have to note.

1. The Parties, — All these Offenders and Defendants.

2. Their meeting, They joined together, viz. for battle, they meet to fight it out, and try for the mastery by the sword.

3. The place, set out under two names. (1) By its name of old, — To the valley of Siddim. So it was called at this time of the battle. A levelled place, which the Chaldee calleth Champian: the Greek, Salt valley: but this name came after. (2) By its name, when this was wrote, This is the Sea of Salt; that is, now when Moses wrote it was so called, the Salt Sea, or Dead Sea; God in his vengeance, when he rained brimstone and fire upon these Cities, turning it into this Dead and Salt Sea, called the lake Asphalities, in which all fish die, and the very birds flying over, by the infection of sulphureous vapors fall down dead, as it is recorded by Historians; but the battle must needs be fought on it when it was firm ground.

Take these Notes hence.
• D. 1. Great Temptations God many times sends his Servants after great manifestations of his Love.
• D. 2. The days of ambitious usurping Powers, are times of wars and troubles.
• D. 3. Vain desires of Titles of honor, and injurious power are the mark's of ambitious wicked Spirits.
• D. 4. All proud ambitious Titles have been more pleasing to the world, then to the Church. Ver. 1.
• D. 5. Its usual with worldly Kings to seek the vexation, and ruin of each other.
• D. 6. When wickedness crieth loud to God and vexeth him, he will disquiet sinners. So Sodom.
• D. 7. Bela may become Zoar; a sinful place, a place of safety to a Lot. Ver. 2.
• D. 8. God makes wicked powers to meet & clash themselves together for destruction.
• D. 9. Siddim may become a Sea of Salt; or the place of blood and sin is the place of death. Ver. 3. This is uncurable but only by the waters of the Sanctuary. Ezek. 47.1, 8, 9.

2. Now followeth the occasion or cause of this war between the former parties.

Ver. 4. Twelve years they served Cedarlayomer, and in the 13 ^th year they rebelled. Cald. same. — 〈 in non-Latin alphabet 〉 , They fell away. Sept.

Where we have two main things recorded, which concur to make up the cause.

1. That these five Kings last named, were in subjection unto Cedarlaomer; their state and the time are specified; they served Cedarlaomer, that is, shown their subjection doubtless by tribute paid, this was their condition; the time was twelve years, several years before Abram came into Cenaan, herein in some part was made good that Prophesy, that Cham should be a servant to Shem, for Cedarlaomer was of Schems posterity, and these Canaanites from Cham.

Quest. But how came these to be his servants?

Answ. The Scripture is silent of that, only it is probable, that this Cedarlaomer had over-poured them, and brought them into subjection tyrannically, and that they being so brought — under, did by Covenant, or pledge yield themselves to be his servants. And to acknowledge it by some tribute. This they continued to do 12 years.

2. It is related, that in the 13 ^th year they rebelled. — In 13 years for 13 ^th year, a cardinal for an ordinall number.

1. The persons were the same Kings of the five Cities.

2. Their act, rebelled against or made defection from Cedarlaomer, that is, refused to acknowledge any further subjection by the paying of former homage, and stood upon their own defense against him; for as to an offensive war, the Scripture layeth no such unto them.

Quest. Was this a lawful act in them to deny subjection?

Answ. Some things must be supposed for answer.

1. That they had once yielded themselves, by covenant or some what like, to be servants to Cedarlaomer.

2. That they for 12 years together did give the tokens of their subjection, and served him.

3. That without breach of covenant on his side mentioned, they denied their former act, and rebelled.

These things granted, it was iniquity in them to fall off from former subjection. So God judgeth the like case. Ezek. 17. ver. 15, 19.

Quest. But were they not oppressed by usurpation?

Answ. Yea, but faith once given to usurpers bindeth before God, where there is not a rightful competitor that never consented, as in the former citation.

Learn we.
• D. 1. Under God's providence, people may be brought into lawful subjection to unlawful Lord's and Rulers.
• D. 2. The time of subjecting men's spirit is set by God. 12 years.
• D. 3. Under the same providence men may labor to throw off an unlawful yoke unlawfully.
• D. 4. The time of stirring up spirits to such assaults, is set also by God. 13 ^th year. Ver. 4.

3. The Entrance upon the war followeth which was upon the frontiers, or bordering people unto these five Kings.

Ver. 5. And in the 14 ^th year came Cedarlaomer, &c. ver. 6.7.

Where we have.

1. The time of this wars beginning recorded. ver. 5. — In the 14 ^th year, immediately after the rebellion or desertion brake out and appeared.

2. The address to the war declared, — Then came Cedarlaomer and the Kings which were with him, viz. his three Confaederats, they had their rendevous to put themselves into array: Ambition makes hast to draw its party together. (3) The violence of the war at the beginning set forth by their act, and the object.

1. Their act was smiting. — And they smote, that is, with the edge of the sword they slew, and vanquished all that might be assistants to the revolters, being as it seems, unprovided to entertain such hostile force, or to resist it. 〈 in non-Latin alphabet 〉 . Sept.

2. The object, expressed in six sorts of people.

1. — The Gaints that were in Ashterot Carnaim Sept. Cald. These were it seems a strong people among the Canaanites, as Hittites &c. Gen. 15.20. The place is also named, Ashteroth Karnaim, but it was of a later imposition, as all or most of these names be upon places and people. Jos. 13.3.

2. — And the Zuzims in Cham. — And the strong Nations together with them. Sept. — And the strong men &c. Cald. It is thought, their name was after changed, to Zanzummims, Deut. 2.20. These were a people too of the Canaanites: these dwelt in Ham, a place not else where mentioned, they might be neighbors to the former, they being called mighty ones.

3. — And the Emims, &c. — The people and place, and the Emmaeans in the city Save. Sept. — And the terrible ones in Save. Carjathaim. Cald. These are mentioned, Deut. 2.10, 11. By this name known to Moses. They must be Canaanites, that might be subsidiaries to these 5 Kings.

4. — And the Chorites, &c. — Unto the plain of Paran which is joined to the Desert. Cald. — Unto Terebinthus Pharam, which is in the Desert. Sept. Here note.

1. The people of their smiting, the Horites, possessors of Mount Seir before Esau. Gen. 36.20.

2. The space of their pursuit, how far they smote them, unto El, Paran. Gen. 21. ver. 21.

5. And they returned and came to Yeyn-Mischphat, that Kadesh; and they smote every field of Amalek. And returning they came to the well of Judgment, this is Kades, and hewed down all the Princes in Amalec. Sept. — To the plain of division of Judgment &c. And smote all the region of Amalec. Cald. Here note.

1. The return of these from the slaughter of these Chorites; not weary of blood

2. The next assault, they came to Enmishphat, this name was afterward given to it. Num. 20.1.10. &c. This is Kadesh, so it is thought another from Kadesh Barnea.

3. The execution, here they smote all the field, or Region of the Amalekits. It is usual to set out countries by a field. Genes. 32.3. Genes. 36.35. Psa. 78.12. Hosea 12.12. They slew the Princes of Amalek, as the Seventy; doubtless all the inhabitants great and small felt their cruelty. This name showeth that these and the rest are related according to the names of people and places in the time of Moses, for Amalek the seed of Esau, was not yet born, neither could a people be now called by his name. Gen. 36.12.

6. And also the Amorite dwelling in Chattetson Tamar. — Which inhabit Engedi. Cald. — And the Amorites, and those that dwell in Asason Tamar. Sept.

These it seemeth were the last which lay in their way, who being smitten down, now their way was open to the main adversary whom they intended. Viz. The five kings. This Hazazon-Tamar was called Enged • , afterward a city which fell to Judah whither David fled, when pursued by Saul. Jos. 15.62. 1. Sam. 24.1. 2 Chron. 20.2.

Take these Notes from it.
• D. 1. Ambition delays no time: when it hath power to revenge any affronts against it. From the time considered with the assailants
• D. 2. Vsually unjust rebellions are followed with severe destructions, and that speedily.
• D. 3. Ambition labors to get confederates and engage them with itself for its own ends.
• D. 4. Vsurping ambition when it is powerful is very cruel, smiting, killing.
• D. 5. Ambitious oppressors spare not nations in their power. They destroy nations not a few. Such is the rant of the Assyrian. Isai. 37.
• D. 6. Vsurping Tyrans pursue after blood when they have once tasted it.
• D. 7. God's over-ruling providence maketh wicked men execute vengeance upon each other for their wickedness.
• D. 8. Ambitious usurpers destroy all that is in their way to their unjust ends. Ver. 5.6.7.

The 4 ^th particular now followeth which is the pitch battle between these parties named.

Ver. 8. And the king of Sodom went forth, &c. And ordered war with them in the valley of Siddim, 〈 in non-Latin alphabet 〉 .

Ver. 9. With Chedarlaomer king of Elam, &c. 4 Kings with. 5. Sept. and Cald. same.

In which passage we have these particulars to note.

1. The connection of this congresse to the former invasion of the 4 Kings; in the Hebrew, it is copulative, and, some read, then & when, as noting the time; that is after that Chedarlaomer with his confederate's had made their way toward them, by slaughtering and scattering such as were conterminate & as it were in the frontiers, now it was time for the kings of the five cities to make out for their defense.

2. The parties are again named, who manage this war on both sides, as Ver. 1.2.

3. The congresse They ordered the battle with them. — They joined the battle with them as others: that is, they now tried out by the sword for mastery setting wing to wing, or party to party, striving both to vanquish each other. (4) The place, in the valley of Siddem a place chosen by the king of Sodom, &c. The salt valley, Sept. So it was afterward called at the destruction of Sodom, but not at this time, — In a champian valley. Cald.

It was now a place fit for the ordering of a battle between the armies: and chosen as is thought by the five kings for their advantage because of the Picts, which their adversaries might not know.

5. The number noted of the heads of these forces now joining battle, four kings to five, the invaders were the less, and the defendents the greater number.

Take these Notes from it.
• D. 1. Divine providence orders the Spirits of evil men to go out against each other.
• D. 2. Revolters are not backward to their power usually to oppose their former Lord's.
• D. 3. Ambition and revolt are joined many times in battle under the hand of God.
• D. 4. Opportunity of place for advantage is more regarded by such wicked ones than justnes of the cause, or the help of God.
• D. 5. Ambition sticks not at small disadvantages, but dares adventure for its own ends. Ver. 8.9.

The fifth particular relating to this war is the success, which as it was conquest and triumph to some for a time, so it was evil to others, in their slaughter overthrow and captivity, this bad success concern's two sort's.

• 1. The provokers of the war, verse. 10.11.
• 2. The innocent sufferers by the war, verse. 12.

The sad condition of the former followeth.

Ver. 10. And the valley of Siddim had pits, pits of slime, and the king of Sodom and Gomorrah fled, and fell there, and the rest fled to the mountain. — The salt valley, wells, wells of slime, &c. Sept. — And the champian valley had pitts, out of which was digged slime, &c. Cald.

Ver. 11. And they took all the substance of Sodom and Gomorrah, and all their victuals and went away. — And they took all the horse strength of Sodom, &c. Sept. — Their carriages. And they plundered all the substance, &c. Cald.

In this narration of the ill success upon the five defendants, we have to observe.

(1) The place described. (1) By its name it was the same valley of Siddim, where the battle was pitched, which it is presumed the defendents chose for their own advantage. (2) By its adjuncts, pitts, pitts of slime were there; the doubling of the word notes the multiplicity of them, as is usual with the Hebr. Therefore our translators read, it was full of slime pitts, some say wells of water; likely it is water might be in them, but it seems they were digged for sulphureous slime, wherewith they built and made their walls; this was chosen for a trap to the enemies, but turned to their own disadvantage.

2. The event which was evil to the five kings defendants.

1. Their flight recorded thus, — And the King of Sodom and Gomorrah fled; these named, but under these names all the five with their forces are intended, these all were put to a rout. So God ordered the battle.

2. Their fall declared, there they fell, the phrase usually noteth death. Joshua. 8. ver. 24.25. Judges. 8.10. It is conceived, the kings are named for their forces, which might fall into the pitts, choosing rather to perish there, than to fall into the hands of their enemies; but the king of Sodom is reported hereafter to come and congratulate Abram's victory, which is most likely the same, and therefore died not there himself.

3. Their dispersion thus continued — And the rest fled to the mountain, or mountainous country for shelter. They could not rally again for defense, but were all scattered. (4) The plunder which the invaders took from them. (1) all their riches.

And they took all the substance gotten in Sodom and Gomorrah, all the horses, the seventy, that is, all their carriages, if so, which was their wealth. (2) All their provisions for food. — And all their food, that is corn and provisions, wherewith the land was full: they labor to impoverish and starve, whom they killed not.

5. Their return with the spoil of the enemy. — They marched in triumph over the enemy carrying all the spoil with them.

2. The event is added, which was evil to the Church or some members of it, which were innocent and only sufferers in the war.

Ver. 12. And they took Lot and his substance, being the son of Abram's brother, and went away, and he was set down in Sodom. — Abram's brothers son, and his stuff &c. Sep. 〈 in non-Latin alphabet 〉 . Cald. to same

Herein is noted the suffering of the Church by this war; by the rapine of these conquerors.

1 They took Lots person, whose relation also is noted to distinguish him from the wicked Sodomites, he was Abram's brothers son, one brought up with him in the Church of God.

2. They took all his substance, goods or stuff which was not a little, together with all his family, wife and servants.

3. Their hasting away with their captives and spoil. And they went away.

4. The occasion of Lots being taken, which was his choice of his seat near Sodom, that place of wickedness, and his being in the city now in this time of this war. So that now he seeth, it was but sad sitting down among the wicked, so it is read rationally by some, for he was set down in Sodom.

It learneth us.
• D. 1. Sinners advantages may prove contrary, to be disadvantages to them. From the place Pits.
• D. 2. Pits may take them who intend them for others. Psal. 9.
• D. 3. God doth make sinners fly, and die, and be dispersed, by sinners.
• D. 4. Pits and mountains are chosen to perish in by flesh, rather than the sword of their enemies. V. 10.
• D. 5. Ambitious wars make havoc and lay waste, by killing, plundering and starving all that be in their way. V. 11.
• D. 6. Wars in the world sometimes prove very prejudicial to the innocent Church of God.
• D. 7. Ambitious conquerors spare neither good nor bad. All they have is spoiled.
• D. 8. It is bad sitting down for the Saints among the tents of the wicked. He that chooseth their pleasures, shall feel their pains. Ver. 12.

The second general head of the chapter containeth the rescue of the captives and the spoil taken by the 4 victorious kings, achieved by Abram: wherein.

• 1. The intelligence brought him. ver. 13.
• 2. The preparation made by him. ver. 14.
• 3. The execution upon the enemy. ver. 15,
• 4. The rescue of the captives. ver. 16.

The first of these is thus recorded.

Ver. 13. And there came an escaper, and reported to Abram the Hebrew, and he was dwelling in the oak-plains of Mamre the Amorite the brother of Eshcol and the brother of Yaner, and they were Lord's of Abram's Covenant. Cald to the same. — And one of them that were saved coming shown to Abram, the passenger, he dwelt, &c. which were sworn together with Abram. Sept.

In this we have to note these particulars.

1. The intelligencer described thus — And an efcaper came; where.

1. The connection is to be noted, which some render, then. As a particle of time, showing it to be immediately upon that sad event of Lot himself being taken prisoner. (2) The intelligencer, one that was escaped from the common calamity, or one of them that were saved and kept alive, and at liberty; perhaps it might be one of Lots family, or neighbors, who knew the relation between him and Abram, whether he were a good man as some conjecture, it is disputable, the Cald. speaks nothing of him, but of his escaping. (3) The motion of him, he came, doubtless it was with speed, he made all haste possible to acquaint Lots friends, and seek for succor.

2. The intelligence, and he reported to Abram the Hebrew, &c. Wherein.

1. The news itself which he reported, and that doubtless was the doleful event of the late war upon the members of the Church, and of the slaughter and captivity of many, and of Lot and his family in particular.

2. The party to whom this relation is made, set out. (1) By his personal name Abram, (2) By his family-name, Hayibri. — The Hebrew; which he had from Heber of the race of Shem his great grand father, who is memorable for his constancy to God's true religion, in the Apostasy of Nimrod, and kept the first pure language at the division of tongues, in his line God preserved his Church, upon this account is he called the Hebrew; not because he passed over the river, as the seventy seem to intimate, nor as if it were a name given him by his father, fore telling his state of travelling; the name is properly gentile, or national as the Amorite, Amalekite, &c. (3) By his habitation thus described — And he was sitting or dwelling now in the oak-plains of Mamre, the Amorite. It was the same habitation, where he pitched after his viewing the land. Chap. 13.18.

4. By his confederates, to whom also with himself these sad tidings are brought, Mamre, Eschcol, and Haner, three Amorites.

And these were Lord's of Abram's Covenant. The phrase is a proper Hebraism, which language in expressing the eminency of any one in any respect of worth or skil, calleth them Lord's of such a thing, so Joseph is called the Lord or Master of dreams, that is a notable man for dreams, and the discovery of them &c. Gen. 37.19. So notable archers are called Lord's of the arrows. Gen. 49.23. So here the Lord's of Abram's Covenant, are his most eminent, and near confederates, who were in special league with him, above any, and so it were well read, these were the eminent confederates of Abram, it is to be thought in religion, as well as in outward human association.

The word Baal though it notes often idols, yet properly it notes Lord in general.

Quest. It is inquired, could Abram be ignorant of this notorious war?

Answ. It is probable he could not, but yet he might be ignorant of the sad success, so lately fallen out, he being as is conceived about 30 miles distant from Lot: neither did he move sooner because he would not intermeddle with the quarrels of men, but when justly provoked, as he was by the injuries offered to Lot.

Quest. Was it lawful for him to confederate with the Amorites?

Answ. 1. It was not yet forbidden, but afterward.

2. Agreements may be made with infidels about civil things for commerce and safety.

3. It is safely presumed, that these three famous Amorites brethren, were brought to the faith of Abram, upon their eminent confederacy with him as is noted, and then the question is silenced.

Take these Notes from it.
• D. 1. Providence usually in the deepest distress of his servants, sends speediest means for their help.
• D. 2. God letteth some escape in public calamities, that may seek succor, for others who are oppressed.
• D. 3. God's escaped ones out of death and dangers, should haste to give tidings for help to others.
• D. 4. It is most proper that the sufferings of the Church in one place should be declared to the Church else where for its relief.
• D. 5. The line of his Church, truth, and religion, God hath kept under a proper name. Hebrew.
• D. 6. It is fit that such as sit at ease in their own habitations should hear of the Churches troubles.
• D. 7. God can bring heathens eminently to confederate with his Church and people in affection, and religion.
• D. 8. Confederats in truth are affected with the evils that betide their parties, especially in the Church of God. Ver. 13.

The second particular now followeth toward the rescue, viz. Abram's preparation.

Ver. 14. And Abram heard that his brother was led captive, and he armed his instructed ones, children of his house 18. and 300. & pursued unto Dan. Cald. same. — And Abram hearing that Lot his nephew 〈 in non-Latin alphabet 〉 , — &c. he numbered his own house born, &c. Sept.

Herein we have storied Abram's resenting Lots condition, and his array.

1. His reception of the news, brought him is expressed. — And Abram heard, &c. Wherein observe.

1. The connection, which is a term copulative uniting this to the former tidings; some read, when Abram heard, noting that he was immediately affected with the sad condition of Lot. (2) The impression made upon him. He heard, and that sadly, and with sympathy, as appears by the issue. (3) The matter which affected him, that his brother was taken prisoner, and led captive by those insulting conquerors, Lot is called his brother, not for the true ground of that relation, for he was his nephew, but according to the speech of the Hebrews styling their kindred by that name. Yet doubtless he was dear as a brother especially in respect of his Church-relation, now that he should be led captive, and abused, and spoiled by such infidel oppressors, the noise of this affects Abram.

2. His preparation, which stands in two things.

1. His array — And he armed, &c. Wherein we have to note.

1. His act, it is read he armed, he made ready, the word signifieth to unsheath a sword; And so borrowed here to note an act of military array, he made them draw the sword. (2) His men described by three characters. (1) His catechized or instructed ones, such doubtless whom he had educated in spiritual things, and no less instructed for outward carriage and demeanor, at least for the common safety of them all, therefore are well called his trained ones. Whom he instructed also in the cause, & of God's presence. (2) Such as were born in his house, or children of his house, that is such servants as were born in his family, had wives and children then with them in Abram's house. (3) Their number, which was 318. A great family must he have in all, there being so many numbered among them fighting men. Hence was he called a mighty Prince.

2. His pursuit of the enemy. And pursued unto Dan. — Wherein. (1) His motion, he marched after he had arrayed his company in order to the rescue. (2) His speed, he presently set out, and followed the conquerors, Josephus saith, the fifth night after he reached them, but upon uncertain grounds, as he speaks many things else; doubtless Abram lost no time after his intelligence, but hasted to the rescue. (3) His progress, even unto Dan, a place in the north of Canaan, of old called Leshem, but when the tribe of Dan took it, they put the name of the tribe upon it. Joshua. 19.47. Judge. 18.29. Conceived to be above one hundred miles march, yet difficulties discourage not against a good work.

Quest. But what cause had Abram to take up arms?

Answ. It is conceived by Josephus, he did it as much for the Sodomites as for Lot, and that Lot was taken because he assisted the Sodomites, but both are false, and therefore to answer for him. (1) The cause was just, the oppression of righteous persons by tyrants. (2) His end was just to relieve the oppressed, and not any way to seek himself, not so much as to a shoe latchet.

3. His call was doubtless from God immediately; wherefore Melchizedek saith, that God had delivered his enemies into his hands. So that no ground is left for a just scruple.

Note we here.
• D. 1. Tidings of the Churches miseries should make deep impression upon its members.
• D. 2. God's servants are not slow in hearing of the miseries of the Church and helping it.
• D. 3. Brethren's captivity by oppressors should affect and move to their rescue.
• D. 4. It becomes righteous heads of families to have their servants instructed in righteousness, and trained to righteous undertakings.
• D. 5. Righteous leaders called of God may array and muster forces against oppressors.
• D. 6. Small force of men, and great faith in God, may do mighty things.
• D. 7. Leaders affected with the oppression of the Church will haste to follow the oppressors.
• D. 8. Difficulties of march in such cases do not deter believers from the pursuit. Ver. 14.

3. The execution upon the enemy is thus recorded.

Ver. 1. And he divided himself upon them by night, he and his servants, and smote them, pursued them unto Chobah, which is on the left hand of Damascus. — Upon the north of Damascus. Cald. — And he fell upon them by night, &c. Sept.

In this relation are observable.

1. Abram's military art, discovered in his present conduct — And be divided, &c. Wherein we have to note. (1) The connection, which notes the immediate onset, when he had found the enemy, no sooner had he discovered them, but presently falleth on. (2) The stratagem used, the enemies quarters being discovered, and how their camp was pitched, Abram doubtless instructed by God in this new undertaking dealeth wisely

1. In ordering his army fit for the onset, therefore he divides them into several parties, and doubtless appoints them their several posts, both his own men, and his confederate forces of the Amorites which came with him: into how many companies he divided them is not expressed, but doubtless, herein his wisdom was eminent so to digest them, as most fitly to surprise the enemy, and so as by their signals made, they might fall on together.

2. In taking the night for his project: wherein he took the advantage of speed, of secrecy, not to be discovered, of the enemies security and oscitancy, when they were unarmed and unready to make their own defense. And distempered with intemperancy; as Josephus.

2. His valiant onset, and violent execution — And he smote them. Which expression noteth the act of the prevailing party, and carrieth in it wounding, slaughtering, routing and subduing, and this he did by his forces as God's faithful executioner, not pitying or sparing what God had appointed for destruction.

3. His unwearied pursuit of the victory upon these proud and cruel Potentates. — And he pursued them, &c. Where note (1) The fierce prosecution of the victory Abram with all his army; after slaying some, and putting the rest to a sudden flight, furiously makes after to cut them of in their rout.

2. The space of this pursuit, from Dan to the left, or north sides of Damascus, the Metropolis of Syria, which was from the confines of Canaan into the chief part of Syria, all this way had Abram the mowing of them down: so that the swiftest of them could carry back nothing but the sad story of a lamentable destruction. In all which Abram warred by faith, being taught of God as well as called by him, and travelling in a way unknown. Isai. 41.2.3.

It teacheth us.
• D. 1. Just war is to be managed with council, Pro. 20.18.
• D. 2. God's council teacheth his warriors wisdom for managing the Battles.
• D. 3. Speed, prudence, and stratagems of war are of God.
• D. 4. God instructs his to take due seasons against his enemies for their defeat.
• D. 5. God's council in war smiteth enemies surely.
• D. 6. God's sanctified warriors, pity not where he commands to smite, but prosecute his enemies to her abolishing. Ver. 15.

4. The rescue itself accomplished succeeds.

Ver. 16. And he brought back all the substance, and also he brought back Lot his brother, and his substance, and also the women and the people. Cald. same. — And he returned all the horse carriage of the Sodomites and he returned Lot his nephew and his goods, &c. Sept.

In this passage we have to observe.

1. The act of rescue — And he brought back or returned, it hath immediate connection to the former, upon the overthrow of the spoilers, the spoil is presently rescued, it carrieth in it redemption from slavery, and restitution into proper right and liberty.

2. The object of this rescue noted in four terms.

1. All the substance. — The Sept. reads and all the horse, which with respect to the original, must note their carriages, which on horse or other carrying beasts, they had brought away from Sodom, all the riches which they had gotten, and the conquerors had made plunder; the worth of it, and the universality of it are here noted, all the substance or wealth.

2. He brought back his brother Lot, and his substance. In which we may note, — (1) The act of rescue is repeated, as eminently aimed here at though others fared the better for it (2) The object, his brother Lot and his substance, family-goods and all.

3. The women, poor helpless creatures, the common prey to cruel lustful soldiers. — Those of the weaker sex less able to resist, and therefore more liable to rapine and injury, these also he rescued.

4. And the people, — These doubtless were the whole rout of prisoners taken in battle and afterward, which they carried away in triumph, making them to serve with bitterness; all these are redeemed from hard masters, and set at liberty in their own places.

Take these Notes hence.
• D. 1. The time of the wicked's overthrow is the season of the Churches rescue and deliverance. Connect.
• D. 2. As the Church fare's ill with the world in their miseries, the world fares the bitter for the Churches mercies.
• D. 3. Mercies properly are to the godly and theirs, though the world is bettered by them.
• D. 4. War is most injurious to the weakest sex, but God rescues them at his will.
• D. 5. The meanest of people have their part in God's deliverances.
• D. 6. God may bring back sinners from one misery and reserve them for a greater. So these Ver. 16. Such was Sodom.

The third general of this Chapter containeth Abram's gratulations after his victory and his carriage under them.

Ver. 17. And the king of Sodom went out to meet him, after he returned from smiting Chedor-laomer, and the kings which were with him, to the valley Shaveh, this is the vale of the king. — And there went out the king of Sodom, and the king of Gomorrah, &c. from the slaughter, &c. This is the field of king Melchizedek. Sept.

In the plain valley, which is the refreshing place of the king. Chaldee. After Abram's victory two parties are observed to meet and congratulate him for his good success, (1) a party of the world. The king of Sodom and his. (2) A party of the Church Melchizedek. The history of the first is interrupted, beginning at this 17 ^th , and continued from the 21 ^th verse to the end. The second is related together, verse 18.19.20.

In this 17 ^th verse we have an entrance into the king of Sodom's congratulation, wherein note. (1) His motion, and the king of Sodom went &c. Herein we have. (1) The connection. And, which some read wherefore, or therefore, that is, because news came of Abram's victory, and rescue of the captives, then, or therefore, this king hasten's. (2) The subject, the king of Sodom, only named in the original, the Sept. add's the king of Gomorrah. It is likely so many as were alive, and whom the rescue concerned, now were willing to see and congratulate the conqueror, though but for their own sakes. He that perhaps would scorn to own Abram before, now is willing to acknowledge him his patron and deliverer. (3) The motion itself, he went out, doubtless without delay speeding to see the prey rescued.

2. The end of his motion — To meet him even Abram, which carrieth in it, his joy at the victory, his congratulation of him, and acknowledgment of his valor and success; herein however discovering humanity, though for his own ends.

3. The time and cause of his motion, described as followeth (1) The time was after Abram's return, or coming back from Chobah toward his own place near Hebron. (2) The cause is his victory over those conquerors, and slaughter of them who not long since routed the king of Sodom and his confederates, slaughtered and led captive as they pleased; these being subdued, and that yoke of oppression broken and the captives rescued, give the cause of this visit from the king of Sodom.

4. The place whether he moveth, and where he meets him described by two expressions. — 1. To the valley Schaveh, this being the proper name of it as is conceived, some read the plain valley. Cald. (2) The title more general. This is the kings valley. — Some conceive it so called for the excellency of it above others as a noted valley. The Chaldee saith, it was the house or place of the kings refreshing. The Sept. read it the field of king Melchizedek. Now he is noted to be king of Salem, and in after time it was known a valley near Jerusalem that held that name of the kings valley, where Absalom set his pillar. 2. Sam. 18.18. It is likely to be the same, known also by this name when this history was written, & probably belonging to Melchizedek, being king of Salem. So far was Abram returned homeward, and here the king of Sodom met him. It is likely to be a large place, where all the spoil & captives might be distributed unto him & the rest concerned in them.

Take these Notes hence.
• D. 1. Conquerors usually want not observance and congratulations from the world.
• D. 2. The powers of the earth are sometimes forced to acknowledge the prowess of God's Saints.
• D. 3. Humanity persuades men to the acknowledgment of God to any, whom God makes helpful to them.
• D. 4. The killing of the slayer, and breaking the yoke of the oppressor is cause of congratulation to the oppressed.
• D. 5. Nature will not be slow to meet and congratulate its deliverers.
• D. 6. Deliverance may make men go far to acknowledge God's servants, who before would scarce vouchsafe to go out of doors for them. Ver. 17.

The second congratulation now followeth, before that of the king of Sodom is finished. Viz. That of the Church acted by Melciz • dek.

Ver. 18. And Melcizedek king of Salem brought forth bread and wine, and he was Priest to the most high God. — Of the most high, Sept. — King of Jerusalem; &c. And he a Minister before the high God. Cald.

Ver. 19. And he blessed him, and said, blessed be Abram to the most high God, possessor of heaven and earth — Melchizedek. &c. Who created heaven, &c. Sept. — Before the high God, whose possession is heaven and earth. Cald.

Ver. 20. And blessed be the most high God who hath delivered thine enemies into thy hand; and he gave to him the tenth of all. — Under thy hands, &c. And Abram gave, &c. Sept. — And he gave to him one of ten, of all things. Cal.

In the whole we have two heads considerable.

1. The congratulation of the Minister of God. Ver. 18.19.

2. The return of Abram God's servant. Ver. 20.

In the former, we have to note more distinctly.

1. The person congratulating expressed here.

1. By name. Melcizedek: which in the Old Testament is but once here mentioned by Moses, and once by David. Psalm. 110.3. Much stir hath been who this should be, whose proper name this is: the conceit of them, who thought him to be an Angel, Spirit, or Christ himself is foolish, it is evident he was a man, a King that swayed a scepter among men, therefore no Spirit, and Christ was a Priest after his order, therefore he could not be the fame.

Such as more rationally deem him to be a man, are not agreed about him. Some ancient and modern Jews and Christians, judge him to be Shem; the Patriarch, the Son of Noah, who was now surviving: but to be peremptory, where the Spirit doth not speak expressly, is rashness, if the Apostle be the best interpr • ter of God's mind, he saith, that he was without Father, without Mother, and without Genealogy, having neither beginning of life nor end of days, which must be meant in respect of any holy record of these, not simply, for if he were a man he must have all these: but none of these are reported of this Melcizedek in all the sacred story. Yet of Shem, his beginning and end, &c. are known. In short whoever it was, known by this name, surely the Spirit of God would have us to be ignorant of him, and not to search farther than is revealed concerning this thing. It was therefore an extraordinary person, raised up by God, to be a special type of Christ; who was not of Abram's family, but by God's call exalted and set up above him. This is enough for us to believe.

The connective particle by which this man is brought in with his congratulation. Is best read adversatively to what went before of the King of Sodom, he came out to meet Abram, but this great minister came to bless him, and bless God for him.

2. The person congratulating is expressed by his office, and proper works of it, which is twofold. (1) Kingly, expressed by his liberality — The King of Shalem brought forth bread and wine. Wherein we have to consider.

1. The title of office. King of Shalem. the former name noted his power and virtue, he was King of righteousness, so the Apostle expounds the name of Melcizedek. and therein commends him beyond all the Kings on earth, a fit type for God's King, his own Son, this title notes his power, and his place. King of Shalem, which afterward was called Jerusalem: this the Spirit also showeth to be King of peace, and from the notation of the name showeth the fruit of the government of this King to be peace; very fit also in this respect to be a type of the prince of peace. The disputes about the variety of places under this name Shalem are of no great worth: seeing it is mostly agreed that this was the seat of this King which afterward was named Jerusalem: and in David's time called by the name of Salem. Ps. 76.5.

2. The work of this office is added, He brought forth bread and wine. This notes the free, liberal, and royal entertainment of a King towards Abram, and his wearied troops, that were with him. The letter is plain. (1) The act, He brought forth, or caused to be brought forth and presented for refreshing to Abram. (2) The object, Bread and Wine. Metonymically, for all food and necessaries, which might be requisite for the condition of the wearied soldiers, all this he did as King expressing bounty: therefore the Apostle intending mainly to speak of his Priesthood. Heb. 7. Doth not mention a word of this as not appertaining thereunto. Irrationally therefore is it read and urged by Popish Doctors, that he offered bread and wine in sacrifice to prove the Sacrifice of their Mass; whereas, the history is so clear, that it was a gift for Abram and his men, and no sacrifice to God. Neither doth the Apostle mention it as any act of his Priesthood.

Take these Notes hence.
• D. 1. Congratulations of the Saints to the sweet successes of the Church, are opposit to the worlds.
• D. 2. God had some chosen vessels out of the family of Abram, under whom he gathered his Church.
• D. 3. An extraordinary King and Priest God hath sometimes set up as a proper type of his own son.
• D. 4. A King of righteousness and peace, is best to typify the prince of peace himself.
• D. 5. It is enough to know concerning Melcizedek that God would not have him known. Hebr. 7.3.
• D. 6 God's King is tender in refreshing God's wearied servants. The King in type and truth.
• D. 7. The bread and wine of Melcizedek was given to men, not offered to God.
• D. 8. All full provision is made by the King of righteousness and peace, for God's victorious servants. Ver. 18.

2. The Priestly office of this Melcizedek is described; and as formerly he congratulated Abram as a King, now he doth it as a Priest. Wherein we have to observe,

1. His office asserted And he was Priest to, &c. Wherein these terms are obvious.

1. The subject of this assertion connected and continued, and he, or even he. Which notes.

1. The identity of the person, it was Melcizedek, the very same, he that was King.

2. The singularity, it was he, and none else, he and not another, who in this was made like to the Son of God, or made fit to typify or resemble and liken him in his priesthood.

2. The attribute here given unto him, a Priest to God most high,

Whereof are two parts.

1. The title of office, Priest, as Hebr. and Sep. A Minister as the Cald. Which is a proper general name, so the original word signifies sometimes a chief officer or Minister, next the King, as the Priest is next to God. 2. Sam. 8.18. compared with. 1. Chron. 18.17. Heb. 5.1.

In this is carried.

1. The nature of the office, which generally was to deal in all things for the people toward God, and especially to offer sacrifice for sin and to make reconciliation, to intercede for, and bless the people.

2. The eminency of the office, it was the Priest, eminently declared above all other sacrificers, for so Abram was a Priest himself, and did minister at the Altar, as we read frequently.

3. The reciprocation of this office with the person, so that it could pass no farther from him to any other, but he was that Priest, and that Priest was he.

2. The relation of it whose and to whom he was this minister. To the God most high, Hebr. Of God most high, Sept. Before God most high. Cald. All do but set out the author and great Lord to whom this minister had relation. So we know officers receive their dignity from the greatness of the Lord's to whom they do belong. Now none so great as this Lord. Set forth here. (1) In his nature included, he that is. And of whom, and to whom all things are. No other can be God.

(2.) In his power, it is the mighty one; or God almighty, he that doth whatever pleaseth him.

(3) In his height, the most high, which is here first used, with respect to Abram's victory, and Melcizedeks blessing, which notes his exalted glory above all creatures, and is the character of the only true God, in opposition to all false ones, Isai. 57.15.

Take now from hence these truths asserted.
• D. 1. It must be the same, and no other person, King and Priest, who represents the Son of God.
• D. 2. There was a priesthood before the Law eminent for blessing, and reciprocal to one person, the type of Christ.
• D. 3. It is God most high whose priesthood this is, who giveth the honor and efficacy to it above all, how eminently must that Priest bless, to whom the height of God is assistent? V. 18.

2. His Priestly work expressed, which is all in blessing, & that is twofold; which is here expressed.

1. The blessing terminated on Abram, wherein observe.

1. The manner of giving it, by speaking — And he blessed him and said, that is, he blessed him by saying. The Sept. reads, and Melcizedek blessed him, to take away that doubt of the party blessing, which likewise the Apostle doth confirm. These terms are more distinctly to be observed.

1. The term of connection, which knits the work to the office. He was the Priest of God most high And, or therefore he blessed, &c.

2. The act, or work annexed, he even Melchizedek, blessed him, where we have.

1. The blesser, he, the Priest, as the minister and instrument in God's hand for this work, he is efficient and bestower of the blessing, therefore greater than Abram, as the Apostle gathereth. Heb. 7.6.7.

2. The blessing carried in the word, which for the matter of it followeth hereafter, but here it notes some special good added and bestowed upon Abram, and that effectually.

3 The person blessed Abram himself, herein less then Melcizedek, however otherwise the heir of promise, and now a glorious conqueror, and redeemer of the Church.

3. The manner of blessing. And said, that is by word speech he and blessed him, of which note,

1. The kind of word, it was Prophetical.

2. It was petitionary, by way of prayer.

3. It was authoritative, and powerful, bringing from God the good prophesied and prayed for upon Abram.

2. The matter of the blessing itself. Blessed be Abram to the most high God, &c. Here note. (1) The subject of this blessing, Abram the friend of God.

2. The matter of the blessing, it is all good both spiritual, and temporal: even all within God's compass, all that was carried in the promise.

3. The certainty of it, be he blessed, or he is blessed, the good is, hereby put into actual being.

4. The author or fountain of it, God, expressed here by two attributes. Which magnify the blessing.

(1) God most high. That is, God exalted in glory, at the height of his Power, wisdom, goodness, holiness and glory, to be blessed from him, gracious to him, accepted and beloved of him, and abounding with all good before him, how highly blessed must this soul be?

2. Possessor of the heavens and the earth. Creator, the Sept. render it by mistake of the word, more than of the matter, for the Creator only is Lord and possessor of them. Now this add's to the weight of the blessing, that if anything in heaven or earth can be good for Abram, he that possesseth both, is the spring of blessing, from whence Melcizedek fetcheth it for Abram, and he faileth not of it. Thus far the blessing upon man, even Abram.

Which teacheth us.
• D. 1. Office and work are joined together in all God's Minsters, Priest, and blessing.
• D. 2. A ministry God hath used to bless his people, extraordinary and ordinary.
• D. 3. God hath made his blessed ones inferior, and engaged to his blessing ministry.
• D. 4. The chiefest of God's Priests have blessed Saints by prajer and prophesy.
• D. 5. All blessing on souls and bodies is certainly conveyed to Abram and his by God's own Priest. Melcizedek and Christ.
• D. 6. God alone is the fountain of blessing through his ministry.
• D. 7. The height of God glorifieth the blessings of his ministry upon his people.
• D. 8. God's possession of heaven and earth filleth up the blessing of Abram and his seed. Ver. 19.

2. The next work of this Priestly office wherein Melcizedek congratulat's Abram, is a blessing given unto God. In which are obvious.

1. The Priestly act, blessing. Recorded thus, And blessed be, &c. (1) The connection of this blessing unto the former, God's praise with his Churches good, it must be joined inseparably. (2) The work is blessing; which being terminated upon God, cannot signify as before the donation of any good to him, for the creature can add nothing unto God. But the blessing of man unto God consists.

1. In the acknowledgment of all good from him.

2. In confessing his name upon all our good.

3. In returning thanks and praise for all, so blessing and thanksgiving are synonymous, Matthew. 26.26. compared with Luke. 22.19. Only this differs from common blessing of men, in that it is an act of office even of God's own eminent high Priest, whose blessing to God and man is effectual to man for good, to God forlory in adoration.

2. The object of this blessing is God most high. Wherein note.

• 1. His being as the cause of beings is blessed.
• 2. His power above all creature power is confessed.
• 3. His height, that he is higher than the highest, who hath all things under him.

And thus he is blessed here, that is, acknowledged, confessed, praised, and worshipped.

3. The reason of this present Priestly act, God's good hand upon Abram, thus paraphrased — Who hath delivered thy distressers into thy hand, or who hath given thine enemies under thine hand. Three parties are here considerable, in this reason of the blessing.

1. God the author of the Churches deliverance, and subduing of the distressers. He alone gave up those raging enemies, and cast the victory upon Abram: he gives them for a prey, and he gives the spoil to Abram.

2. The proud usurping enemy subdued, and brought under Abram's hand or power, they were now 〈 in non-Latin alphabet 〉 — Although enemies, yet enemies subdued, distressers led captive, and brought under command. This is a just cause of blessing. Exodus. 15. Judges. 5, &c.

3. Abram honored and crowned with victory. God delivered and his hands only take the enemy into his power, to execute the will of God upon them. God is the giver and Abram only the receiver of the conquest, therefore God is blessed. So far the congratulation.

2. The return of Abram to Melchizedek after his congratulation followeth thus, — And he gave to him the tenth of all.

In which are. (1) The connection, and, which knits immediately this return of the blessed one unto the blesser. (2) The solvent here is Abram blessed by God's high Priest, he that was heir of promise, even he for himself, and all his acknowledgeth duty and homage to God, and the Priest of the most high by this return.

3. His solution, wherein. (1) His act, he gave, that is, (1) Obedientially, as a just debt. (2) Freely without coaction. (3) Thankfully, by way of acknowlegment. (2) The matter of his retribution. The tenth of all, or one of ten of all, as Cald.

Herein observe.

1. The stinted portion, it was the tenth part, neither more, nor less.

2. The extended bounds of this portion, it is expressed, of all; the Apostle saith of the spoils, which must be meant of those taken from the four kings, for of the spoils of Sodom he took nothing; this must be granted; but yet the universal particle here seemeth not to be bounded to spoils, but that Abram, did of all he had give the tenth: and however we read not of payment of them but in this place, yet it hindereth not but that Abram paid this acknowledgment to this Priest continually.

4. The solved, or the superior to whom this homage is paid in God's steed, is his Priest Melcizedek long before the law, authorized by God take this acknowledgment, and whereby the Apostle concludes him to be greater than Abram. Heb. 7. verse. 4.

Some queries here would be answered.

Quest. 1. How came Abram to pitch upon such a portion as the tenth, why not rather a fifth, or third, or half, or all?

Answ. 1. Nature could not dictate such a portion for God, but rather all, because all is from him. (2) The law of tents was not then written, which afterward was, Levite. 27.30. Numb. 18.24. (3) This must be the positive law of God revealed at that time, as God was pleased to make known his will; of which we have the practice both in Abram here, and afterward in Jacob. Gen. 28.22. Wherein the great God condescends much to man.

Quest. 2. Whether from hence, it being before the Law, may be evinced, that such a proportion is due under the Gospel?

Answ. Unto which that I may return plainly I shall give an answer in these propositions.

• 1. That this portion was a due to Melcizedek.
• 2. That Christ was the Priest of Melcizedeks order.

3. That the Priesthood is reciprocal with Christ.

4. That the tenth of all is proper unto that high Priest, and at his dispose.

5. That he hath not abated of that proportion, which God hath required from men.

6. That the tenth of men's estates is due to God, of which he alloweth a full measure to the Gospel-ministry, and the rest to other uses at his pleasure.

Take these notes from it.
• D. 1. Blessing from God to man requireth immediately man's blessing of God again. Connect.
• D. 2. Priestly blessing of God, is his ordinance, as well as Priestly blessing from him.
• D. 3. The confession, praising and adoring of God in his being, power and highness is all the blessing souls can give to God.
• D. 4. High blessings from God must have high blessings and praisings of him answering them.
• D. 5. God alone gives the events of war, subduing to enemies, conquest to the Church.
• D. 6. Such providences command blessing and praise for God who orders them.
• D. 7. The best congratulation to conquerors is thanks-giving unto God for them.
• D. 8. The blessed man's return unto God is not long after God's blessing of him.
• D. 9. The tenth of men's estates in the world is God's specially, to be disposed as he will.
• D. 10. A soul blessed of God will freely pay this homage to him, or his assign.
• D. 11. Real thanks of men's substance must be given to God as well as lip confession.
• D. 12. All such returns must be made with professed subjection unto God, and his Christ the means of blessing, and all the instruments of the same. V. 20.

2. Now followeth the King of Sodom's congratulation continued, wherein are obvious.

1. The King of Sodom's offer by way of thankfulness unto Abram.

Ver. 21. And the King of Sodom said unto Abram. Give to me the soull, and take the substance to thyself. Cald. same. — Give me the men, but take the horse carriage to thyself, Sept.

In which passage we have obvious to view.

1. His friendly communication annexed to his former access. ver. 17. Then, or and, that is, after he was come, the King of Sodom said unto Abram, that is, by friendly communication discoursed with him.

2. His petition to him — Give me the soul, wherein (1) He desires a gift, but no debt; acknowledging all due to the conqueror, but begging an act of grace from him. (2) The matter of the gift desired, the soul, where there is a double figure (1) Enallage numori. Soul put for souls, singular for plural. (2) Synecdoche partis pro toto, souls for men, women and children of all ages and relations, which did belong to him: The Sept. read plainly, give melo the me, that is, all persons belonging to his dominion: and no more, for Lot and his company were set free by themselves.

3. His concession, what he would willingly give to Abram as a due acknowledgment thus expressed — And the substance take to thyself. It was taken by Abram, and before by the Spoiler, and therefore is it in his hand to give it to the King of Sodom as well as the persons. Neither doth the King speak here as proprietor, but as an ingenuous client yielding willingly to him what he had, wherein is obvious. (1) Ingenuity and freeness in yielding up all.

(2) Liberality and fullness, all the substance, goods, and riches belonging to Sodom; which the four Kings took away, all their horse-carriages as the Sept. seem to call it. So far as a man he acknowledgeth himself indebted to Abram, and therefore offereth this hommage.

Note from it.
• D. 1. Successes will bring great men of the world to friendly communications with God's people.
• D. 2. Lofty proud enemies may become petitioners to God's servants
• D. 3. Persons are more desirable to Fathers and Kings, than goods and riches.
• D. 4. Ingenuity will take as a gift of grace, what was its own, yet taken and redeemed.
• D. 5. The soul makes man so much desirable, he is therefore styled by that name, give me the soul, &c.
• D. 6. Ingenuous Spirits will be free and full in acknowledgments to their redeemers. V. 21.

2. Abram's return to the King of Sodom's offer, recorded.

Ver. 22. Then said Abram to the King of Sodom, I have lifted up my hand to Jehovah the most high God, possessor of heaven and earth. — I will stretch out my hand to God most high who created heaven and earth, Sept. — I lift up my hand in prayer before the Lord the most high God, whose possession is. &c. Cald.

Ver. 23. If from a thread even to the latchet of a Shooe, or if I take of all which is to thee; and thou shalt not say I have enriched Abram. Cald. to same — If from a thread to the latchet of a shoe I shall take of all that is thine; that thou mayest not say, that I have enriched Abram. Sept.

Ver. 24. Besides only, what the youths have eaten, and the part of the men which went with me, Yaner Eschcol and Mamre let them, or they shall take their portion, Sept. and Cald. same.

In this reply of Abram we have to note.

1. His declaration to the King of Sodom as touching the offer made by him.

Then Abram said to the King of Sodom, that is, after his ingenuous proffer, he speaks friendly to him again, and with all declares his mind freely, as to the grant he made.

2. The matter declared, in three heads.

1. His adjuration, or vow by oath which he had made to God, wherein we may see.

1. The deponent. Abram, God's friend and servant.

2. The form of deposition. I have lifted up my hand, &c. A fashion used in swearing. Dan. 12.17. Rev. 10.5.6. I have lift up my hand in prayer, as the Chaldee; but it is more properly, the symbol of an oath; so he declares, that he had bound himself according to what followeth.

3. The object of this service, or piece of Worship, God, set out here in four, titles.

1. Jehovah. He that was, is, and is to come.

2. El, The mighty God, who had saved him. (3) The most high. (4) The possessor, &c. All note him to be the true God only.

4. The matter deposed, which in general was not to take the least thing of the King of Sodom. Two particulars are here expressed.

1. The thing deposed. If from a thread to the latchet of a shhooe, it is a form used in swearing, which is defective and doth require supply; as, if I take, let God require it: so it is rendered well negatively I will not. Heb. 3.11.18. Psalm. 95.11. (1) The matter sworn is that he will not take from the King of Sodom, no not by his grant. (2) The extent of it, not from a thread to a shoe latchet, not a jot of all that was his, so little was this holy conqueror taken with the love of spoil. (2) The reason of this deposition, the connective particle here may be read causally because thou shalt not say, &c.

1. He reasons from the person, not thou the King of Sodom, but God most high shall have the glory of all my acquisitions. (2) From the substance, it is not riches that moved me to undertake this war, but righteousness, it was not to be made rich by thee. (3) From himself: Abram hath a promise from the possessor of heaven and earth, of all blessing, and should he be enriched by Sodom. Upon his own side, faith, righteousness, and contentation, is the reason of his refusal. Upon the king of Sodom's side, his boasting by such mean's and taking occasion to reproach God; and to lessen his blessing to Ahram.

2. His reservation, which is just, he would not injure others, by his own free refusal of the spoil. Two exceptions therefore he maketh.

1. Concerning the food which the young men had eaten, which doubtless were Abram's trained servants called here young men or youths.

This was the justest thing that could be, that soldiers should eat when they were venturing their lives for their rescue. Meat only excepted for his soldiers in the time of their work Abram will touch with nothing else of Sodom's.

2. Concerning his confederates, and the part of the men that went with me, &c. Excepting also the part or portion, taken by them and due unto them; which was most righteous, that his freeness for himself should not prejudice others in their right: he gives order for them, they shall have, or let them have their part.

It Learneth us.
• D. 1. Grace denieth not civil returns to ingenuous carriages of men.
• D. 2. It beseems the children of grace to bind themselves by oath from evil.
• D. 3. Such oaths must be made to the true God only. It is part of his Worship. Isai. 65.15.
• D. 4. The being, power, height and sufficiency of God, are enough to take of his servants from all engagements to men. Ver. 22.
• D. 5. God's sanctified ones having enough in and from God, abhor to take from worldly men to his dishonor.
• D. 6. God's servants undertake no war for spoil but righteousness to redeem the oppressed.
• D. 7. Neither thread nor shoe latchet advantage will righteous souls take from the wicked upon their successes.
• D. 8. It is the believing magnanimity of the heirs of promise, not to be enriched by the world, though by right they may claim it. Ver. 23.
• D. 9. Vowes to God must not imply unjust things to Men.
• D. 10. Liberality of some eminent Saints, must not prejudice the right of other men, to give that away. Abram so provides for his confederates. Ver. 24.

CHAP. XV.

THe Prophets transition from the precedent narration to another, showeth the history of the Church continued as it was in Abraham and his family unto the 86 ^th year of his age. This whole Chapter is taken up in a twofold revelation of God's will in things to come upon his Church.

1. In a vision of comfort made to Abram when he was waking. Ver. 1.11.

2. In a discovery of some sad events upon his Church to him, when he was sleeping yet with some revivings in renewing his Covenant. Ver. 12.21.

• 1. In the vision of comfort are two heads.

1. The ascertaining to Abram the seed of the Church, ver. 1.6.

2. The ascertaining the place and inheritance of the Church, ver. 7.11.

1. In the assurance made by God of the seed. These particulars are observable.

1. God's appearance to Abram in a general way of consolation. ver. 1.

2. Abram's return to God. Ver. 2.

3. God's reply again upon Abram. Ver. 4.5,

4. Abram's acquiescence in God's word, Ver. 6.

1. The general word of comfort is thus given.

Ver. 1. After these words or things, was the word of Jehovah to Abram, in a vision, saying, Fear not Abram, I thy shield, thy reward much exceedingly. — I protect thee, thy reward shall be exceeding great. Sept. — The word was from before the Lord to Abram in Prophesy saying, &c. My word shall be thy strength, thy reward too too much. Cald.

In this general discovery of comfort, we have.

1. The time of it pointed out. After these things. — It may be read after these words, that is those very words with the king of Sodom, wherein he declared his living above creatures in those great undertakings; and as well, after these things, for so the expression, both Hebrew and Greek may hold out; now so it notes all the transactions thus far, to the restoring of every man his own after the conquest. All those matters ended, God now appears again.

2. The author of it, Jehovah by his word — The only true God. He that was, that is, and that is to come, the eternal, he giveth out his word for comfort. Authorizing, as to the Prophet. Isai. 1.1. and 40 1.

3. The subject to whom it cometh, to Abram — It is the heir of promise, whom God had called out of his own country, brought into Canaan, honored with so great a conquest before his enemies; and yet he now humbled, and standing in need of some reviving.

4. The manner of appearance of this word from Jehovah. It was in a vision saying. — So the Hebrew, and Greek agree, the Chaldee, in Prophesy, which may be no unfit paraphrase. Several ways of God's appearing of old we have; but two usually, both which fall upon Abram. Num. 12.6.

1. Vision, which is some visible discovery of God to men, when they are waking, such was here to Abram, and such were to Jeremy, Ezekiel, Zechariah, Peter and John.

2. Dream, which God was pleased to give for sometimes to his servants as here, afterward he shown something to Abram, so he hath sometimes by it made known things to his enemies, as to Pharaoh, Gen. 41. and to Nebuchadnezzar, Dan. 2 Who had no understanding of God by it, but to his Saints he hath made his mind known by the same. As to Joseph and Daniel. Gen. 41.25. Dan. 2.19. So God continued to appear to Joseph and Mary about their moving to and from Egypt. Matt. 2. The former way God useth here, by some visible appearance; for-as-much as afterward he leads Abram forth; but evidently thus he cometh to comfort Abram.

5. The matter of the consolation here given by God in this way. Which stands.

1. In a word of command or counsel. Fear not — Thou shalt not fear, or fear thou not. whether it were to prevent future, or remove present fear, is not so express. But this is evident, at such sudden visible apparitions the Saints have startled, and feared evil, when God intended good. So Gideon, Manoah, Mary, &c. Whether this only were the cause of his fear, or any other terrible apprehensions from enemies without, or temptations within, it matters not much, the prohibition is, fear not. Wherein.

1. The evil forbidden is unbelieving, distracting and tormenting fear.

2. The prohibition absolute and peremptory, as well as efficacious to remove them.

2. In a word of promise. Which is twofold.

1. I am and will be a shield to thee. — I will protect thee, as the Seventy. My word shall be thy strength as the Chaldee. This is a promise securing from all formidable evils that might assault him to make him fear.

1. The undertaker is Jehovah. An everlasting rock.

2. The good promised, all the comfort of a shield, that is Shelter, defense and exemption from any evil that can be feared, real and universal.

3. The subject of the promise — To thee Abram, and such as thee.

2. I am or will be thy exceeding great reward. — The seventy read, thy reward shall be very much. So it pleaseth some to read, making reward the subject of the proposition. And upon this reason, because of Abraham's reply to God, by way of complaint, for want of a child, which they conceive, Abram would not have done, if God himself had been proposed as his reward. But the reason is not of strength; for if Abram did complain, it was his infirmity, and he might offend in it against God, as well as his promise, and no inconvenience follow the supposition of so much; but Abraham complaineth not of the littlenes of his reward, only expresseth his desire to see the promise accomplished concerning his seed. Herein therefore, (1) God is the subject, as before the infinite and incomprehensible good. (2) The attribute, wherein. (1) The nature of it, reward. A word used for the due return to the hireling, but in this place, and others, spoken of God concerning his creatures, it is not, it cannot be so; but notes only a good answerable and sufficient to supply the wants of the creature, whether spiritual, or temporal. Which is sometimes expressed by portion, and lot, inheritance to his people; such is God without any demerit from man.

2. The measure of it set out by two words, exceeding great, or much vehemently or too too much, over-reaching the bounds of creature comprehension, God can be no less, if he be the reward, as else where also he thus makes over himself.

I will be a God to thee, that is, all good.

3. The propriety, thy reward, that is Abram's, and all such as are as Abram.

3. The manner of attribution is free and promissory, I will be this to thee, because I will, so that no debt can be claimed, nor merit pretended here by creatures.

From it note.
• D. 1. Times of self denial in the creature, is the season of God's appearance most sweetly to them.
• D. 2. God's work being done by Saints, and man's reward slighted, God will not belong from appearing to comfort them. From the time.
• D. 3. Visions of comfort are given by the word of Jehovah alone to his Abraham's.
• D. 4. God's word is effectual to and for all, it speaketh concerning the good of his people.
• D. 5. God hath commanded a fear not for his faithful Abraham's.
• D. 6. Jehovah by promise is the shield, or sure defense of his from all evils.
• D. 7. Jehovah is the unmeasurable reward of his people: a free, gracious and full portion to them.
• D. 8. Such souls so defended and rewarded have no need to fear. V. 1.

2. Now followeth Abram's return unto God.

Ver. 2. And Abram said, O Lord Jehovih, what wilt thou give unto me, and I walk solitary or childless, and the son of disposition of my house, as some, or the son of dereliction of my house, as others, is this Eliyezer of Damascus. — And I am dismissed childless; and the Son of Masek my homeborne handmaid is this Damascus Eliezer. Sept. — And I go without a child, and the Son of feeding or governing he who is in my house, he is Eliezer of Damascus. Cald.

Ver. 3. And Abram said behold to me thou hast not given a seed, and behold a Son of my house inherits me, or is my heir. — Because thou hast not given me a Son, but one of my house born shall inherit me, Sept. — Thou hast not given me an issue, &c. Cald.

This return seems to come from a Spirit not satisfied with God's former promise, and therefore carrieth in it some complaint of a want that stuck close upon Abram.

In the whole passage we have to observe.

1. The plaintiff replying, twice expressed, and Abram said, ver. 2. again and Abram said. ver. 3. Wherein. (1) The man is named twice, Abram, the heir of promise, the late conqueror, the friend of God, to whom the eternal was a shield and reward exceedingly, yet now troubled for all this, because yet the seed did not appear, which he expected. (2) His speech, which is doubled, said and said, — The repetition notes some emphasis. Abram. Yea Abram, he said and again he said, his heart was full, to make exception against his precedent comforts given by God.

2. The complaint which he maketh is twofold, & that doubled in these two verses.

1. For want of a seed, a son of his own body, whereof he complaineth two ways.

1. By expostulation. ver. 2. Thus recorded — What wilt thou give me and I walk solitary or childless. wherein observe.

1. The form of it, notes discontent of Spirit, by thus questioning. As if Abram had said, thus Lord thou hast given much to me, even thyself my shield, and full reward, but how can this be, or what is it thou wilt give, if thou deny me this desire of a child.

2. The matter of complaint takes in.

1. The object to whom, Adonay, Jehovah. Some critical notes are among the Hebrews concerning the vowels in the second name of God, but nothing of the sense of it is altered, it is the name of God's eternal being: but it is observed by Junius that these names are usually joined, when the soul more passionately seeks to God, or complains unto him. As here and Deut. 3.24. Deut. 9.26. Abram looks upon God here. (1) As his proper Lord, and household-master, who took the care of him. Sept. 〈 in non-Latin alphabet 〉 . (2) As the eternal cause of the being of him and all his comforts, and could put his seed into being also.

2. The thing complained of, wherein. (1) A concession, it is true, thou hast given thy servant great promises, above his thoughts, too great for such a worm. Thou hast given victory, &c. (2) An exception, but what all this, seeing I go childless? two things seem to make up this complaint. (1) His going or walking; which is in the wearing out of his life, as if he had said, I am going to my fathers, or as the Sept. I am dissolved, that is, by age he now supposed himself declining toward the grave. (2) His want of a seed: I am yet solitary alone, without a child, or son which should be the seed promised; and what are all things else without this?

2. By positive demonstration is this complaint made. ver. 3. — Behold to me thou hast not given a seed. Which is the same as before, only more demonstratively he points out his discontent, thou hast given much, but behold a son, a seed, that desired mercy, that thou hast not given me; where in this temptation he seemeth to complain something of God, as well as to him, about keeping back yet the promised seed.

2. The other matter of his complaint is, least a stranger should be his heir. This is also twice expressed. (1) And the son of disposition or dereliction of my house, v. 2.

Wherein.

1. The subject spoken of, is Eliezer of Damascus, some take Damascus to be the name of the Man also, as the Sep. seems to read by apposition: but more generally is it taken for the name of that Metropolis of Syria which some say was built by this man.

2. That which was spoken of him; which Abram hints at in his complaint. He is the Son of the disposition of my house, so some read the word — As if it noted, the work of going up and down the house, and ordering affairs therein; and that is the reason; it is translated steward of his house, now if so, the meaning is, that this Eliezer was not only present steward, for that did not trouble Abram, but that he must leave his house to be ordered by him, he having no Son. The Chaldee favors this reading. But others read the word dereliction, to this sense, he is the Son to whom all must be left for want of an heir, or the son of a derelict house, who must be adopted heir, when I have none born: either may bear good sense, but the latter is nearer to his want, the scope of both is the same.

2. This matter of complaint is repeated. ver. 3.

And behold a son of my house doth inherit me, or is heir to me, where note.

1. The term of demonstration. Behold, which notes some eminent disgust which Abram had unto this inheriting of a stranger, as if he had said, behold after all the promises made me, thus it is.

2. The subject here repeated, the son of my house, opposed to the son of the womb; or of a man's own body, that is a servant.

3. The attribute, he inherits me, that is, all that is mine, or he is like to be my heir, if I now go down to the grave. Here is grief.

Learn hence.
• D. 1. God's Abram's after great experience and promises, under temptation may say and say what is not convenient, and that to God.
• D. 2. Some outward want may trouble a soull sometimes, who hath a full God for its portion.
• D. 3. Gracious souls in such case complain to none but God about it.
• D. 4. Dominion and the eternal being of God is acknowledged affectionately by Saints in such cases.
• D. 5. Saints in weakness may think all God's gifts but small, while their desire is denied.
• D. 6. It is an hard temptation to eminent Saints sometimes to go childless out of the world.
• D. 7. Saints do acknowledge children God's gift, and go to him for them. Genes. 25.21.
• D. 8. It is incident to good men when great in the world to be troubled for an heir, that strangers should not inherit after them. Ver. 2.3.

3. Now followeth God's reply to Abram.

Ver. 4. And behold the word of Jehovah was unto him, to say, he shall not inherit thee, but he that shall come out of thy bowels, he shall inherit thee. — And presently the voice of God came to him, &c. But he who shall come out of thee, &c. Sept. — The word from the face of the Lord, &c. But the son whom thou shalt beget, he shall be thy heir. Cald.

Ver. 5. And he led him forth abroad, and said, look now to the heavens, and number the stars if thou be able to number them, and he said unto him, so shall thy seed be. Sept and Cald. same. So shall thy sons be. Cald.

God's reply in these, is wholly consolatory against the former complaint of Abram, for want of a seed, so the gracious Lord yields to the infirmities of his, and puts his arms under to bear them up. The consolation is given him two ways

1. To his ear, verse, 4. Wherein we have to note.

1. The manner of making it out to his ear thus expressed — And behold the word, &c. This comfort here is brought by term of demonstration as the complaint was in the precedent verse, here are obvious.

1. The term of connection, and, which knits the comfort close upon the complaint.

2. The term of demonstration, behold, as Abram pointed out his grief to God, behold thou hast not given me a seed, so the Lord points out in the same way his comfort. Behold. The Sept. read instantly.

3. The mean's pointed out for comfort the word of Jehovah, which likely came in an audible voice, as at other times, this speaks out the comfort.

4. The object to whom, Abram the plaintiff somewhat discouraged for want of a child.

2. The matter of comfort made out by this word, in two propositions.

1. Negative, removing Abram's fear of a strangers succession. — This shall not inherit, or be thine heir, which is the son of the house; therefore fear it not.

2. Affirmative, supplying Abram's want. But he that shall come out of thy bowels. Here God speaks to his heart in promise. (1) The subject whereof is a child, and son eminently out of his own bowels, whom yet he should beget, when reached to greater days, and less hope in the flesh. (2) The attribute, He shall inherit, or be thine heir, this was the good now wanted, and desired, and all this was God's undoubted word unto him. (2) To his eye God makes out his comfort also ver. 5.

Where occur these particulars to be considered.

1. His production thus recorded, — And he brought him forth abroad, this must be understood in vision or trance, he is carried out of his tent. The term connective doth but add another cordial to him in his fainting. The leader of him is God, his motion is abroad out of doors, but in vision only: so far he prepares him for more comfort.

2. His signal of God's supply, presented to his eye, And said, look now toward the heavens. &c. In which we may observe

1. The act signal, is to look, or fixe his eyes to help his faith.

2. The object signal, the Heavens.

(3) The end, to see if he could number the stars. If he could, which by experience he found could not: neither any man can. Jer 33.22. Only is it God's prerogative. Psalm. 147. v. 4. For however some of eminent station and motion may be numbered, all that are fixed in the heavens cannot. So Abram was convinced they were innumerable to him.

3. His application of this to strengthen faith and help his comfort. — And he said to him, that is, God to Abram, so shall thy seed be, that is, numberless, (1) The subject. Although seed generally be taken for all Abram's children, yet here with respect to the heir promised, it notes all in that line especially. (2) That which is applied to this seed is likeness to the stars in their number: God had formerly in a like promise, used the similitude of the dust for this purpose, to show the numerousnes of his seed, the same thing he now sets out by the stars, it is therefore but a conjecture beside the scope of the scripture, although harmless, that by the dust should be signified Abram's natural seed, which are earthy, and by the stars his spiritual seed, which are heavenly: for the scope of both signalls, is to answer Abram's doubt about his solitariness, that he had no child, and this God doth by the promise of a numberless seed unto him. As the dust, or as the stars.

Learn from hence.
• D. 1. God is not far behind in answering the complaints of his servants, which are causeless, when made in weakness.
• D. 2. God point's out his word to answer the doubts and supply the wants of his troubled Saints. Behold the word.
• D. 3. God's word denieth the evil to be, which sometimes his tempted Saints do fear. The word of power is in that revealed.
• D. 4. God's word put's in being that good, the want whereof sometimes makes the Saints complain.
• D. 5. God's word held forth for removing evil, and bringing good, deserveth faith of his people. Ver. 4.
• D. 6. God's goodness leads his Saints from one comfort to another; from hearing to seeing.
• D. 7. God make's men's eyes sometimes as well as ears helpful unto faith.
• D. 8. God's works may give us signs of, as his word expresseth his Covenant. Stars are signally of his goodness.
• D. 9. The stars of heaven are numberless in respect of men.
• D. 10. The seed of the Church are and shall be numberless as the stars of heaven. Ver. 6.

4. The last particular in this vision of God assuring Abram of a seed; is Abram's acquiesence or satisfaction in God's discovery.

Ver. 6. And he believed in Jehovah, and he imputed it to him for righteousness. — And Abram believed God, and it was accounted to him for righteousness. Sept. — And he believed in the word of the Lord and it was reputed to him for righteousness, Cald.

In these we find Abram quieted by faith and justified. It is the first and most eminent place, that meets us in the scripture, holding forth the power of faith unto justification: which might be subject to more cavils of men, had not the Spirit by the Apostle given a clear interpretation of it. Rom. 4. Which being done before us, we may more easily follow in the opening of it.

Two great acts are recorded here.

1. Abram's act towards God expressed thus — And he believed in Jehovah. Wherein these terms are considerable.

1. The term of connection, And, then, or therefore. It knits Abram's faith to God's revelation. Immediatly thereupon he believed.

2. The subject acting Abram, who was but now under a sad temptation by reason of sense, even almost without hope of any seed, or that special one which God had promised; he against hope, that is, when there was none in the flesh, nor in his own sense, yet he gathers hope from God's will discovered to him, that he shall be the Father of many nations. Rom. 4.18.

3. The act itself, he believed, so the Apostle renders it; which carrieth in it, apprehension of, assent unto, and affiance in Jehovah. The word notes, a making one true. Which hit's with that of the Baptist, he that believeth hath set to his seal, that God is true. John. 3.33.

4. The object. Jehovah, in the word of the Lord: as Cald. He believed God. Sept. the Hebrew read's believing in God, the Greek, believing God: in the former assiance, in the latter assent is noted; both must be in true faith, however they are often used singly to express the nature of it. Jehovah here terminat's all.

1. In his being, as the foundation of all his creatures.

2. In his revelation of his promise. So the word of the Lord.

3. In his power to perform, what he had promised, this saith of his is commended by the Apostle for these notable effects.

1. It destroyed sense the ground of doubting, he considered not his own body, &c.

2. It settled and quieted his Spirit, he staggered not anymore through unbelief.

3. It gave glory unto God. Rom. 4.18.19.20.

2. God's act upon Abram in these terms expressed — And he imputed it to him righteousness. This by some Jews is interpreted also to be Abram's act to God, reading thus, that Abram accounted this promise his righteousness, that is, God's faithfulness to him, or else, that Abram accounted to himself that it was his righteousness which procured this promise from God. But besides the clear conviction to be gathered from the text to the contrary; their own Rabbin's some of them acknowledge this to be God's act on Abram.

This is the truth, and so herein are obvious.

1. The term of connection, and, which joineth God's act with Abram's, in his believing.

2. The agent here; which is the same Jehovah, in whom he trusted.

3. The act, imputed; which among men's apprehensions is taken.

• 1. For reputing or esteeming a thing as it is, such was Phineas act. Psalm. 106.30.
• 2. For accounting small things at more than they be worth.
• 3. For esteeming that to be one man's, which is another's.

4. The object or matter imputed, it, which relative pointeth out the faith of Abram.

5. The product of this account or imputation, righteousness; that is, such an absolute conformity to his own will, which maketh a soul stand upright in God's judgment. Now how this believing should be reputed this righteousness, is the question. (1) Some say God accounted this poor act of faith, instead of all righteousness. As if one should take five pound for an hundred pound: but this cannot be, for. (1) God was just in justifying, as he is gracious, therefore must repute that righteousness, which is such. (2) God is true and calleth things as they are; but the act of believing is not that righteousness. (3) No work of man can be perfect righteousness, then it would be of work, but the act of believing is man's work. Therefore this interpretation is false. (2) Others say, God imputed this faith to him as a righteous act: even as he did the zeal of Phineas to him. This is a truth, but not the truth here; for this is a complete righteousness, whereby the soul stands justified before God. As the Apostle witnesseth. (3) To come therefore to the scope of the Spirit here and in his own interpretation. Rom. 4.22. God did impute faith unto him for righteousness, that is, a sufficient act in him to receive that righteousness of God, which in the promise he gave unto him; so faith is considered by the Apostle in opposition to work, and as a reception only of the gift of righteousness, which God bestoweth in the promised seed. Ier. 23.6. Rom. 4.3:4, &c. Rom. 5.17. 2. Cor. 5.21. That in James. 2.23. speaketh of the justification of Abram's faith, not of his person.

6. The subject to whom all this is imputed, is Abram a believer, and herein the father of the faithful.

Quest. 1. Did not Abram believe before this time?

Answ. Yea surely, for he followed God's call, but here eminently is his faith spoken of, as breaking out of great temptation, which unbelieving sense had brought upon him.

Quest. 2. Was not Abram justified before now?

Answ. Yea doubtless, but now upon such an eminent appearance of faith, God giveth an eminent testimony of his righteousness; and by what means he was justified, even by faith in the promised seed.

Quest. 3. But did his believing that his seed should be as the stars, or that he should be the Father of many nations, justify him or receive this righteousness?

Answ. (1) It was the same faith wherewith he received all the promises.

2. It was that faith mainly upon the promised seed in which all nations should be blessed, which received righteousness; even that upon Christ to come, whose day he saw. John. 8.56. (3). It is the same upon Christ delivered for our sins, by which we receive righteousness also. Rom. 4.24.25. And it is called justifying upon this account.

Which teacheth us, that,
• D. 1. God's gracious manifestation of himself in promise to his, soon rescueth their souls out of temptation
• D. 2. Faith in Jehovah followeth the revelation of his promise in his covenanted ones.
• D. 3. Sound faith assert's God's truth and power, and therein quiets hearts from complaining.
• D. 4. God's gift of righteousness is entailed an faith only.
• D. 5. God justifies souls by imputing Christ's righteousness to faith.
• D. 6. God accounts faith a sufficient hand to take in his righteousness. Ver. 6.

2. The second part of the comfortable vision made to Abram waking, is the assurance of the inheritance unto his seed, which God maketh by covenant unto him. Herein these particulars are considerable.

1. God's purpose asserted of giving the land to him. ver. 7.

2. Abram's reply desiring some evidence of it. ver. 8.

3. God's direction to Abram to prepare a sacrifice. ver. 9.

4. Abram's obedience to make covenant by sacrifice. ver. 10.11.

5. Abram's second discovery of some sad events, with the issue made to him in a deep sleep, which was the second part of Chap. ver. 12.16.

6. God's acceptance of Abram's sacrifice testified. ver. 17.

7. God's covenant made with Abram thereupon. ver. 18.21.

1. God's purpose asserted of giving the inheritance follow's.

Ver. 7. And he said unto him I am Jehovah who myself brought thee out of Ur of the Chaldees to give to thee this land to inherit it. — Out of the region of the Chaldeans, &c. Sept. — That I might give thee this land for an inheritance. Cald.

In this God labor's to strengthen Abram's faith about the appointed inheritance of the Church, and that from the assertion of three things,

1. Of his own being, thus expressed — And he said, &c.

(1) The connection knits this to Abram's former believing, whereupon God add's to comfort him. (2) The evidence of this assertion. He said unto him, God expressly making out his mind to Abram. (3) The matter asserted, I am Jehovah, who now speak unto thee, he that was, is; and is to come, who call that which is not as if it were, and can make to be what and when I please; so that thy faith need not stagger concerning anything that I speak unto thee, all being is within the compass of mine.

2. Of his former call and gracious respect to Abram declared thus — Who myself brought thee, &c. Where are asserted. (1) The author of grace, I myself the same Jehovah. (2) The act of grace, brought thee out from Ur of the Chaldees.

1. The motion, which carrieth in it God's call of him though not mentioned, Chap. 11.31. guidance of him, protection of him in all his ways even until now.

2. The term from whence, from Ur of the Chaldees, the place of his nativity which was defiled with all idolatry; passing by others, and leaving them there I have brought thee out, to be peculiar to myself, and to raise up my Church of thee, that it might be preserved pure. Now having given thee such an earnest Abram, there is no cause for doubting of the inheritance. It is all fabulous which the Jews write; of God's taking Abram out of the fire of the Chaldeans, &c.

3. Of his end in bringing Abram out of his own country, it was, — To give, &c. In which aim of God is expressed.

1. The freeness of his purpose to Abram, it was to give him that which was not his, he did not call him out to beggar him, or take away from him, but to give to him.

2. The boon itself, which he giveth, this land, that was, Canaan the land of promise so often mentioned, & about which it seemeth Abram had some fear, being yet as a stranger in it.

3. The proper use of this land, it was for Abram to inherit it; that is, not to be only the place of his pilgrimage, but the settled lot of him and his seed, among whom the Church of God was to be settled.

It learneth us.
• D. 1. Faith in God's word never wants seasonable comfort from him. The connection yields this.
• D. 2. God's being is the sure foundation presented to faith, to keep a soul from staggering about God's word.
• D. 3. God's acts of grace past, are forceable to confirm faith concerning the promise to come.
• D. 4. God's special grace in bringing souls from sin and sinners may assure them of his care for lower mercies.
• D. 5. The lot of the Churches inheritance is God's gift only.
• D. 6. God's end revealed in singling out his Churches portion should make souls strong in believing of it. Ver. 7.

2. Abram's reply to this assertion of God followeth.

Ver. 8. And he said Lord Jehovah wherein shall I know that I shall inherit it? — 〈 in non-Latin alphabet 〉 . — Sept. — Lord God, &c. Cald.

In which passage do occur these particulars observable.

• 1. The replicant, Abram, to whom God had but now asserted his mind for bringing him unto this inheritance, of which he seemeth yet to stand in doubt, or at least not to be fully satisfied about the assurance of it.
• 2. The object of this reply, the Lord Jehovah. Adonai Jehovah, by which name he styleth him, verse 2. And there the appellation was observed to note earnestness of affection, wherein he grants him to be Jehovah, and his proper Lord of whom was all he had, and of him, whether out of some infirmity, or desire to grow stronger in faith, he begs a further assurance of the matter promised.
• 3. The reply itself, wherein, &c. — we have.

1. The matter to be assured, and that is the inheritance formerly promised of the land whither God had brought him. (2) The assurance, which he desireth, it is no less than of knowledge. (3) The means of this assurance desired, by what shall I know this? which seems to intimate some special token, which he desired, for confirmation of the same.

Quest. Was it well in Abram after God's mind asserted in this matter to ask for further satisfaction?

Answ. 1. God blames him not for it, therefore it may seem, that he was stirred up by him to ask it. (2) If yet he labored through infirmity of faith, God vouchsafeth to condescend unto him to help it, yet this is no example imitable by us, to whom God hath confirmed all his promises in his own son.

Take these Notes from it.
• D. 1. The strongest believer after God's word revealed may by sense be shaken and desire more assurance.
• D. 2. The Lord Jehovah is the only oracle unto, which faith flieth for confirmation.
• D. 3. Assurance of knowledge faith makes after, concerning good promised.
• D. 4. Some sensible pledges of the Saints inheritance are not altogether inconsistent with faith to desire. Ver. 8.

3. God's direction to Abram, for his better assurance, thus followeth.

Ver. 9. And he said unto him, take for me, &c. — 〈 in non-Latin alphabet 〉 , &c. Sept. same. — Offer before me three heisers, &c. and the son of the dove, Cald. Which is a young pigeon.

In which direction or injunction of God note these terms.

1. The connection, and, which knitt's God's answer to his request especially he lab • uring under temptation. God stayeth not long to satisfy.

2. The power enjoining, or directing his own way for his servants satisfaction, Jehovah — and he said.

3. The subject to whom the injunction cometh, to him. — That is, to Abram now tempted and laboring under some conflicts, about God's former promise of the inheritance.

4. The injunction itself, which in sum is to prepare a sacrifice according to God's mind, wherein we have to observe.

1. The act enjoined. Take for me — In the expression of the act, separation from the common herds and flocks, and dedication, and oblation are surely intended. The Chaldee therefore paraphraseth, offer.

2. In that note of propriety, to me, is carried the use of this work, it must be taken for God's use, that is, for a sacrifice unto him.

2. The object or matter to be thus taken, set forth. (1) In kind. (1) Of cattle an heifer. — She goad — And ram — (2) Of fowl the turtle dove, — And young pigeon, or nestling — These Kinds of beasts and birds doubtless were in use for sacrifice before: and afterward enjoined by the law to the seed of Abram, Leviticus. 1. v. 2.14. (2) In age, all of the herd and flock were to be of thee years age, — Which is conceived to be the time of their maturity, but for the fowl no age is mentioned, only intimated it is, that they were to be young.

Quest. Why were these cratures taken for sacrifice?

Answ. God's own will is the only sufficient reason for the nature of them and the and number of their years.

Quest. How could these give assurance to Abram?

Answ. It was for that purpose that here they be enjoined; and therefore vain are men's conjectures to make them signs of other things: now needs must they be for Abram's confirmation, as being the adjoined pledges of God's Covenant, as afterward is declared; which Covenant is made between God and his Saints by sacrifice.

Take these Notes.
• D. 1. God doth not deny nor delay to strengthen the faith of his tempted servants.
• D. 2. God chooseth his own way to satisfy tempted souls by signalls, and leaves it not to man.
• D. 3. God's special way of ascertaining believers of his promise is by sacrifice or signalls of his Covenant.
• D. 4. God alone hath power to enjoin such sacrifices to his Church.
• D. 5. God hath confirmed typical promises by typical sacrifices of beasts and birds.
• D. 6. God in all them intends his Church to be confirmed in his eternal Covenant by the sacrifice of his son. Ver. 9.

4. Abram's obedience to God's injunction followeth.

Ver. 10. And he took for him all these, and divided them in the midst, and gave every ones part to meet his fellow, and the bird he did not divide — and set them opposit one to another and the birds, &c. Sept. — &c. Cald. and he offered all these before him, and divided them equally, and put the parts one against another.

Ver. 11. And the sowl came down upon the carcasses and Abram huffed them away. — But the birds came down upon the bodies and the two parts of them, and Abram sat down with them, Sept. — And Abram cast them off. Cald.

In this passage of Abram's obedience to God's direction we have two things to observe.

1. His performance, which takes in three acts.

1. He took all the fore mentioned things for God. — That is, he separated, and offered them to God. As the Chaldee readeth.

2. He divided them in the midst. — However this and that which followeth be not expressed in the former injunction, yet is it safely presumed, that this God commanded also; for as much as Abram divides the beasts but not the birds, which difference to make, presumes it was of God's teaching.

3. He gave or set every ones part to meet his fellow. — That is, he placed them, shoulder to shoulder, breast to breast, &c. Everyone even, as they were cut, leaving a space in the midst between them; for so was the custom practiced by men, and therefore commanded by God, that the covenanters passed between the parts of the sacrifice. Ier. 34.18. And took some such imprecation upon them; that they should be even cut in pieces as these, if they did not keep the covenant; unto which God here alludeth, when he would ascertain Abram of his desire concerning the inheritance, unto all which is added a negative, the birds he divided not, — That is to separate part from part, but only clave them or split them according to the Law. Levite. 1.16.17.

Quest. Why were these rites so observed by Abram?

Answ. (1) Surely he did nothing but upon God's command.

2. It is conceived by some to note the sad and broken condition of Abram's seed in Egypt, whereof God acquaints him hereafter, and yet hopes of bringing bone to bone, as these parts lay so disposed. Ezekiel. 37.

3. It is certain, that all this was for the visible confirmation of the covenant and promise of the inheritance unto him. As for other significations made, they may be pious, but uncertain, whether here intended. Gal. 3.17.

2. His disturbance in this work of offering to God. And the fowl came down upon the carcasses. — Wherein we have shortly set down these two particulars. (1) The cause of his disturbance. (1) The bird, or fowl, singular for plural. As the Sept. read. 〈 in non-Latin alphabet 〉 , it is likely, kits or ravens, such as prey upon the slain. (2) The descent, these lighted on the parts divided by Abram and prepared for God, seeking to devour that which was to be a pledge for confirmation unto Abram's faith; these are by some transferred to note the Egyptians preying upon Israel Abram's seed. Ezek. 17.3.

2. The remooval of it, And Abram huffed them away. That is, stirring the air and making a noise drove them from the sacrifice, this is also by some applied to signify the act of Moses and Aaron driving of the Egyptians from Israel; it may be a pious conjecture, but no more. For in this place it notes no more but Abram's resistance of that which hindered him in his sacrificing to God. The application of this to Israel's deliverance from Egypt as well as of the former to Israel's sufferings there, may be innocent, and useful.

Take these Notes from it.
• D. 1. Faith is exactly obedient to the command of God for the matter, manner and end of sacrificing.
• D. 2. Faith is ready at a beck to make covenant with God by sacrifice. Ver. 10. Psal. 50.5.
• D. 3. The best believers may be disturbed by outward temptations, in their most exact preparations for God's Worship.
• D. 4. Believing souls by the blast of God's Spirit must huffe these away, or drive away all distracting things, which hinder their communion with God. V. 11.

5. Now followeth God's fuller discovery of his purpose concerning the inheritance promised unto Abram and his seed, how and when it should come into their actual possession. ver. 12.16. Wherein these particulars are observable.

1. The manner of this discovery in sleep. ver. 12.

2. The matter of discovery, whereof are these heads.

• 1. The sad condition of his seed in captivity. ver. 13.
• 2. The judging of that nation and their deliverance. ver. 14.
• 3. The end of Abram's life, before all this. ver. 15.
• 4. The time of the accomplishment of all to his seed. ver. 16.

1. The manner of discovering God's mind thus followeth.

Ver. 12. And the sun was to go away, that is, to set, and a deep sleep fell upon, Abram and behold a terror, great darkness was falling on him. — Cald. same. — And about sun set an ecstacy fell upon Abram, and behold dark blackness falleth on him. Sept.

In this God's manner of revealing his will to Abram, we have to observe.

• 1. The season of the day. — It was about the going down of the sun, after his preparations for God, and attendance on him, and obedience to his command in making ready his sacrifice.
• 2. The disposition of Abram by God into such a frame, fit to receive his mind both for the evil and good which should betide his seed; in two events.

1. A deep sleep fell upon Abram, In which note. — (1) The condition here incident, is a deep sleep, not natural, nor from natural causes, as weariness or the like, but extraordinary and supernatural, in the very falling of it. (2) The subject was Abram, who desired to know more of God's will about this matter. (3) The ordering of this to him, if fell upon him, doubtless not by accident, but as ordered and sent upon him by God; as it was with Adam. Gen. 2.21.

2: A terror of great darkness, &c.

And lo, &c. here is another event added unto the former, brought in. (1) By a term of demonstration, behold, noting some eminent thing befalling in this great sleep.

2. The event, read by some, terror, great darkness. And by others, horror of great darkness which may be as well; this also was a supernatural effect, casting Abram into such a frame of terror, wherein he might now be fit to receive the following revelation of the sad condition of his seed, before they came to the inheritance. (3) The affecting Abram with this, it fell upon him, by the impulse, and command of God; who thus disposeth him to be more fully acquainted with his will. Thus in sleep and by dream God speaks to Abram as well as by vision. Num. 12.6.

From it note.
• D. 1. God hath his seasons after the souls preparation for him and obedience to him, to discover his will to it.
• D. 2. God hath in a sleep appeared to his servants, but such as was sent of him, not natural. Dan. 10. ver. 9.
• D. 3. God's wisdom disposeth his to make them capable of his discoveries; so he doth put Abram to sleep when horror must come upon him.
• D. 4. Eminent terrors God may send upon his Saints to instruct them, of terrible events to come upon his. Ver. 12.

2. The matter of the discovery concerning the captivity of the seed of Abram followeth.

Ver. 13. And he said to Abram, knowing thou shalt know, that thy seed shall be a stranger, in a land not for them, and they shall make them serve, and shall afflict them, 400 years. — Thy sons, &c. Cald. else same. — And it was said &c. In a land not their own: and they shall make them serve and afflict, and humble them, &c. Sept.

In this passage we have to observe, these particulars.

1. The way of revelation, annexed to the former condition wherein Abram was, And he said to Abram. In it. (1) God the revealer. (2) The revelation, by word, or clear expression. (3) The subject to whom, Abram, in his sleep affected with the horror of darkness.

2. The certainty of the effect — Knowing thou shalt know, that is, thou shalt assuredly know, as thou desirest, that the inheritance shall be to thy seed, but in this way that I shall show thee.

3. The matter revealed to his knowledge, in which. (1) The condition of him and his seed is discovered thus. (1) Thy seed shall be a stranger in a land not for them. (1) The subject here spoken of, thy seed. Not excluding himself. As sometimes God speaks of him not excluding his seed, for so he must be spoken of here from the number of years mentioned. (2) The condition spoken of them, they shall be strangers. This was true of himself now, and of Isaac, and Jacob, as well as of all the tribes of Israel.

3. The place, In a land not for them, or not their own, even Canaan, and Egypt, wherein Abram was a stranger, but especially it was verified of Israel in Egypt. Yet to make up the number of years, it mus begin in Abram's time: he also was a stranger in the land of promise; not yet subdued to him.

2. And they shall serve them, as some read, that is Abram's seed shall serve the people of that land, or, they shall make them to serve them. That is, the Lord's and people of the land, shall bring under Abram's seed, and make servants of them to drudge at their command. In part Abram, Isaac, and Jacob were kept under, but eminently the tribes of Israel were made to serve bitterly in Egypt. Exod. 2.

3. And they shall afflict them. — i. e. The Lord's and people of that land, shall distress, trouble, and grind Abram and his seed. Abram himself met with some hardship from them in Canaan, but his seed groaned under hard taskmasters & were in bitterness of soul: but all must be taken in with respect unto the time here expressed. (2) The time of duration of all this captivity, and bitterness, it was for no less then — 400 years.

Quest. Is not the number of years for Israel's dwelling in Egypt, made 430. Exod. 12.40. Gal. 3.17?

Answ. It is not unusual in numbers to name the greater and omit the less. So here.

Quest. Where is the beginning and end of these 430 years?

Answ. The end is evident to be at the going of Israel out of Egypt. Exod. 12.41. The beginning therefore must be at the 10th year after Abram's coming from Haran, even the time of confirmation of God's Covenant by sacrifice, of which we read. Gen. 15. v. 18. compared with Galat. 3. ver. 17.

Quest. Did Israel dwell in Egypt all this while?

Answ. No, neither is this term of years meant of that only, but of Abram's peregrination in Canaan, as well as theirs in Egypt. As is evident in the computation of years, therefore this sad discovery in part concerned Abram himself as well as his seed.

Note from it.
• D. 1. In the saddest tempers of the Saints, God doth vouchsafe to reveal his will unto his servants for their comfort.
• D. 2. God's revelations are to give certain knowledge of his will unto his servants.
• D. 3. Many are the trials, hardships and afflictions which befall the Saints, between the promise and possession of their inheritance.
• D. 4. The days are set for number, to bring in the promised inheritance, and make an end of affliction, beyond which this shall not be continued, nor that delajed. Exod. 12.41. Ver. 13.

2. The next head of the matter discovered, is the judging of the oppressor, and deliverance of Abram's seed.

Ver. 14. And the nation also which they shall serve I judge, and afterward therefore they shall go forth with much substance. Cald. to same. — I will judge, saith the Lord, and after these things, they shall come forth hither, &c. Sept.

In these words God giveth in some light to remove that horror of darkness upon Abram, and it is by way of promise to him and his seed; of which here are 2 parts.

1. To avenge them of their oppressing enemies. — And the nation, &c. Wherein. (1) The avenger. God himself to whom vengeance belongeth. Deut. 32.35. He that is able and just, to give to them affliction who oppress his people. 2 Thes. 1.6. 2 The object of this vengeance, The nation whom the seed of Abram should serve, which were the Egyptians without controversy who made them serve in bitterness. (3) The act of vengeance, I judge, God speaks in the present time to note the certainty of it, as if he were now doing it. The burden of this expression is judging it, to bring them to an account, to require of them all the wrong done to his people, to sentence them unto vengeance and to execute it to the utmost, as was punctually performed in God's 10 plagues upon Egypt, and the overthrow of Pharaoh and his armies at last in the sea. Exod. 14. And though this were a threatening on Egypt, it is a promise to Abram.

2. To set them at liberty with a full advantage. And afterwards they shall go forth, &c. In which note (1) The order of the mercy promised, afterward, that is, when God had so judged Egypt, then and therefore shall the seed of Abram be free.

2. The mercy itself promised consisting of two parts. (1) Liberty, they shall go out from captivity and bondage to be a free people, and walk at large where God should lead them, (2) Plenty, with great substance should they come forth full of riches, and abundant in wealth acquired; of which we see the proof. Exod. 3.21.22. Exod. 12.35.36.

Note from it.
• D. 1. In the depth of horror on the Saints under apprehensions of bitter evil, God usually beareth up Spirits, with some sweet discoveries of good to them.
• D. 2. Vengeance is pronounced upon enemies when God speaks peace unto his Church.
• D. 3. God himself is the judge and avenger of his Churches wrongs upon oppressors.
• D. 4. Heavy is the judgment, which God layeth on the oppressors of his seed.
• D. 5. The Churches mercies follow upon its oppressors judgments.
• D, 6. Liberty and plenty of good, is the promised portion of the Church. Ver. 14.

3. God's discovery as to Abram's person followeth.

Ver. 15. And thou shalt come to thy Fathers in peace, thou shalt be buried in a good hoary age. — Thou shalt go, being buried, &c. Sept. — And thou shalt be gathered to thy Fathers, &c. Chaldee.

In these God put's the matter out of question to Abram, that though he had the promise, yet he must not see the performance of it in full, only 90 years providences he saw more in order to the end, wherein he had his seed promised given unto him and so the whole promise going on toward performance. In this verse two things are revealed to Abram.

1. — Concerning his death, — Thou shalt come, &c. (1) The subject of this promise. Thou, even thou Abram, whom I have called, to whom I have given the promise. (2) The good promised. (1) Translation from the vale of trouble thou shalt come, or enter in, not die but only change thy place; Abram live's yet, Matth. 22.32. (2) The term of motion or translation, thy Fathers, that is, thy body shall go to theirs into the dust, and thy Spirit to theirs where they are perfected; thou shalt but part from sons and kindred to go to thy Fathers, Scheth, and Enoch, and Noah, &c.

3. The manner of translation, in peace, reconciled to me, at peace within, and in the enjoyment of all spiritual good; no sting nor bands shall be in thy death or departure, and instead of this Canaan, where thou art, thou shalt have heaven, where the Spirits of just men are made perfect.

2. Concerning his funeral, Thou shalt be buried, &c. (1) The benefit here promised, is burial, as his Fathers, not cast out as accursed. Jer. 22.19. but laid up to rest in the dust, until all things be accomplished. (2) The time of it, The hoary old age. Full of days as is expressed. Gen. 25.8. (3) The quality of that age, it shall flourish in goodness and righteousness and so be a crown of glory.

These Notes are here.
• D. 1. God's friends may have the precious promises revealed, yet not performed in their days.
• D. 2. If God deny his friends to see promises of the Churches good on earth, he gives a more sweet prospect to them of heaven.
• D. 3. The Saints in dying, change but their place, from children to their Fathers they remove.
• D. 4. God's friends shall die in peace, however they die. So did Josiah. 2. King. 22. v. 20. and 23.29.
• D. 5. Burial is a mercy, especially when age and goodness do accompany it.
• D. 6. It is mercy to be taken away from extreme misery. Ver. 15. From earth to heaven.

4. God's discovery of the time of accomplishing his promise to the Church now followeth.

Ver. 16. And the fourth generation they shall return hither, because the iniquity of the Amorite is not perfectly full hitherto. Cald. same. — But in the fourth generation they shall return, &c. Sept.

In this passage two things are declared.

1. The set time of God's deferring to execute the promise, And the fourth generation, &c. Wherein we have. (1) The subject of obtaining the inheritance, the fourth Generation, which carrieth in it. (1) The men, the seed of Abram issuing out of his loins, generated from him, therefore called Generation. (2) The number of years, in the number of descents, The fourth Generation, which if Generation be taken for an age, and an age reckoned for 100 year, it hit's in with the 400 year mentioned before, or if it be from children immediately descended, then six descents are recorded from Abram, to Moses, or to Caleb: therefore the numbering Generations by year's seem's to be fitter: for after four ages so complete, and fifth current the promise was fulfilled. (2) The privilege allowed unto these, they shall return hither, that is, be restored from their slavery to take full possession of this Land, wherein thou art, for an inheritance.

2. The reason of this delay, Because the iniquity o • the Amorite &c. God resolved to give the land of his enemies unto Abram and his seed, but yet was resolved they should wait, so long as he suffered from them; that should not seem hard to the people of God to stay, while he beareth with men. In the reason are considerable. (1) The subject eyed, the Amorite, put for those nine sorts of people more mentioned in the end of this Chapter. (2) The state or condition of them, which put's the block in God's way. Their iniquity was not yet come to the height, for which God was resolved to cast them out: not hitherto, while Abram was, nor would be until God's own appointed time. Some read the punishment of the Amorit's, but not so fitly. Their Idolatries, oppressions, and lusts, were not yet grown to that pitch of provocation, which was destined to their destruction. Levite. 18. Deut. 12.2, &c.

Take these notes hence.
• D. 1. God's promises unto his beloved-ones may seem to admit delays.
• D. 2. God's time is stinted by himself for making good all his promises to his.
• D. 3. At the very point of time set by God his promise shall be performed.
• D. 4. Generations in the Church may not see the performance of many of God's promises.
• D. 5. God's patience toward sins of enemies, may defer' mercies to his friends.
• D. 6. The height of sins in enemies may work greatest mercies unto God's Church. Ver. 16.

6. God's acceptance of Abram's sacrifice is here recorded in the tokens of it.

Ver. 17. And the sun was going, and there was a darkness, and behold a surnace of smoke and a lamp of fire which passed between those parts divided. — Cald. to same. — Now after the sun was at the west, there was a flame, and behold a smoa • ing surnace, and there came lamps of fire — which passed between the parts divided in two. Sept.

In this verse which discovers God's acceptance of his own sacrifice commanded as well as the Symbols of making that Covenant which followeth, may be noted.

• 1. The Season, it was at sun-set, the same time when God revealed the sad events upon his seed and the time set for their deliverance and return to their inheritance, after all their grievous sufferings.
• 2. The Quality accompanying, There was darkness, or a very dark night, which might suit with the discovery.

3. The Symbols of God's presence, acceptance, and covenanting with Abram which were two. (1) Behold a smoking furnace or oven. — a surnace of smoke. This passing between the parts seem's to be a symbol of God's presence as well as the lamp; so by a pillar of cloud God appear's: however some conceive it to be an emblem of the iron furnace of Egypt, wherein Abram's seed were afflicted: yet it seems not so proper in the present place. (2) — And a lamp of fire, so God often presented himself, especially in giving approbation unto the offerings of his Saints. Judge. 6.21. Judge. 13.19, 20. As it is more than probable, the fire wrought so here.

4. The action here mentioned, which passed between those divisions, or parts of the sacrifices, which were cut in pieces, and laid part against part. — This was the custom among men in making Covenants, Jer. 34.18. Unto which God condescends, and therefore causeth this symbol of his presence to pass between the parts. Which might be as well to consume them and thereby show his acceptance, as to represent his Covenant making with Abram and his Seed.

These Notes arise hence.
• D. 1. The time of the bitterest horror upon the Saints may be the season of God's appearance to and acceptance of them.
• D. 2. God's darkness sent for his discovery, may ease the horror fallen on his Saints. A dark cloud is comfort.
• D. 3. God's discoveries are suitable to the sad and afflicted conditions of his Saints. In a furnace of smoke &c
• D. 4. God accepts the persons and offerings of his Saints even in the time when he speaks of afflicting them.
• D. 5. God condescends to the way of man's covenanting for his people's comfort.
• D. 6. God keeps Covenant when he passeth between the parts, or makes Covenant, however man fails. Ver. 17.

7. God's express covenanting with Abram about his inheritance followeth.

Ver. 18. In that day Jehovah struck with Abram a Covenant, saying: To thy seed have I given this Land, from the river of Egypt to the great river, the river Perath, or Euphrates. — God covenanted a Covenant — to thy seed I will give &c. to the great river Euphrates. Sept. — To thy sons have I given &c. Cald.

Ver. 19. The Kenite, and the Kenezite, and the Kadmonite.

Ver. 20. And the Chittite, and the Perazite, and Rephaim.

Ver. 21. And the Emorite, and the Canaanite, and the Girgasite, and the Jebusite. — The Seventy reads them all plural. — The Chaldee changeth two names, the first for Kenites, Salameans, and for Rephaim, Giants.

In this close of the Chapter we have observable.

• 1. The point of time mentioned, In that very day when God thus appeared to Abram in the symbols of his presence.
• 2. The Author of this Covenant, Jehovah himself, he freely and of himself doth this.
• 3. The party covenanted, Abram, who was in some doubt and struggling at this time about both heir and inheritance. — Psalm 50.5.
• 4. The specification of the act, he struck a Covenant. A phrase taken from smiting the Sacrifice by which this Covenant is confirmed, so that the act upon the Sacrifice is applied to the Covenant: and so it is properly translated, God made a Covenant, or covenanted a Covenant, as the Sept. This is more than the promise fore-mentioned.
• 5. The matter of the Covenant, which is the assurance of the promised inheritance, wherein God's deed of gift is recited, which carrieth these particulars.

1. The Doner, Jehovah himself, who covenants, l.

2. The Receiver, Abraham's seed, not excluding him: for he had entrance, though not full possession, and it was given to him primarily, and to his seed for his sake, that they should inherit in God's time.

3. The Act: the nature whereof is free disposition, a gift, not due upon any account, but freely cast upon him and them; the time also of the act is past in the Hebrew, I have given, translated in future by the Seventy, I will give. It is true that i • carrieth the force of a promise to be accomplished in the time foreset. And it is spoken of in time past, to note the certainty of the same, yet Abram had a little taste of this already.

4. The Object or matter of this gift, declared three ways.

1. Expresly, — this very land, that was, of Canaan, whither now God had brought Abram: concerning which he desired more assurance to inherit it. v. 8.

Quest. But was this all the matter of God's Covenant?

Answ. Surely no, but all the promises before and after mentioned are included in this Covenant: as the Apostle interprets, Gal. 3.17. Only because Abram's doubt was about this, therefore is it mentioned, that by the assurance of this which was sensible, faith might gather more strength about the rest. For this Canaan in promise typified the place of rest in Heaven.

2. By the bounds here set to the promised inheritance which are thus described, From the river of Egypt to the great river, the river Euphrates.

Two terms of bounds are here expressed.

1. From whence, from the river of Egypt: which some read Nile, but this running thorough the midst of Egypt, is not so probable, unless so called by falling into another water. It is called Sichor, Joshua 13.3.

2. To which, the great river, the river Euphrates; it is here described by name and measure. The name was known eminently, a river of Asia: the greatness of it was likewise known, not as the greatest of all, but the greatest in those parts, for which it is called great by way of eminency.

Quest. But did Abram's seed ever inherit this compass? the bounds, Numb. 34, &c. seem to make it much less.

Answ. They did not all at once, but in David's and Solomon's time, they did; and God did not promise altogether but by degrees, Exod. 23.29, 30. 2 Sam. 8.3. 1 Kings 4.21.

3. By the inhabitants, which now dwelt in the land, so punctually doth God describe it, which were ten sorts of people or nations, as they are numbered. The Amorites were mentioned instead of the other nine before.

Quest. How can this be, when Moses mentions but 6 or 7 at most, Deut. 20.17. Deut. 7.1?

Answ. (1) It pleaseth the Spirit, sometimes to mention, one, or three, or six, or seven for all. (2) There were only 7 in the land, but the 3 former borderers thereupon, which may well make up the number, without a fault.

All teacheth us.
• D. 1. The time of Saints Sacrifice amidst their troubles may be the season of God's making Covenant with them.
• D. 2. Not only promise but Covenant hath God made to his Church for their consolation.
• D. 3. Word and sign, promise and pledge make up God's Covenant.
• D. 4. God's promise of good to come is as sure as if done already.
• D. 5. Lower mercies God may give as tokens of greater blessings, this Land.
• D. 6. The Church hath had its place and portion designed in this world, for being here. Ver. 18.
• D. 7. God's bounds to his Church were large under the Law, much more under the Gospel. The ends of the earth now. Ver. 19.
• D. 8. All people's shall be driven out to make room for the Church of God. Multitudes can be no hindrance of making good God's Covenant to them. Ver. 20, 21.

CHAP. XVI.

THis Chapter containeth such providences which befell Abram unto the 86 year of his age, in the year following God's discovery of promise and Covenant to him, concerning an Heir of his own body and the inheritance of which God had spoken. The scope of this history is to let us see, the wisdom of the flesh laboring to bring about the promise of God, before the set time, together with the sad events of the same. The summary contents are in four general parts.

• 1. Saraies policy to have a child. Ver. 1, 2, and 3.
• 2. Abram's consent with the sad events. Ver. 4, 5, 6.
• 3. God's discovery of the issue by his Angel. Ver. 7, 12.
• 4. Hagar's return to Jehovah. V. 13, 14.
• 5. Hagar's deliverance or child-bearing. Ver. 15, 16.