English Puritan & Reformed

An Exposition of Genesis

George Hughes (1603-1667) · 757,297 words · 3366 min

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So Sept. and Cald. Which must intend the middle region, where by the law of providence sulphureous meteors are generated and thence poured down at God's command. However something was in this work more miraculous, the Angels doubtless acting now at the command of God, and extraordinarily raising storm and tempest, raining down fire and brimstone, when it is conceived the sun shone in its brightness. From heaven thus God takes vengeance, whence there is no escaping. Heaven hath plagues enough to be avenged on earths transgressors. Fourthly. The object of all this vengeance set out under several expressions. 1. By special name.

Upon Sodom and Gomorrah. It seem's these were the two eminent and leading places for sin, so they are usually pared together. Math. 10.15. Ier. 49.18. 2. By a more general notation. — Those cities, That is, not only these two, but the cities about them, which were two more, Admah and Zeboim mentioned by Moses. Deut. 29.23. 3. By the whole continent. — And all the plain — Sept. All the region round about. All this was turned into the salt sea or dead sea, mentioned. Gen. 14.3. That place which formerly was as the garden of the Lord. Gen. 13.10. All that was turned into a sulphureous lake; the compass of which is diversely expressed, some say 580 furlongs in length, & 150 in breadth, others make it in breadth 5 or 6 miles, in length 4 or 5 days journey. Historians speak diversely of it, that no living thing is in it, and what flieth over, falleth down dead, but as to that we have no infallible author; yet such a subversion was of this plain to be turned into a sulphureous sea, called Asphallites.

4. By the inhabitants.

And all inhabiting the cities. — Sept. and Cald. same. In sum, all the people, men, women and children, they were all a cursed seed, and God makes them all examples. He left not one to live. Isai. 1.9. Ier. 49:18. Ier. 50.40.

5. By the fruit of the ground.

And the bud of the ground, — And things that spring upon the earth. Sept. A good paraphrase; Where there were as fruits of paradise, now not a tree or shrub left, but all destroyed, or turned into most odious fruit. Wisd. 10.7. Some report, that fruit like apples have grown there, and with a touch, they fall to ashes and stink of brimstone; such an universal, fatal overthrow did God make. So we read of the vine of Sodom, &c. Deut. 32.32. This unparalleled example of vengeance is held out to all sorts of sinners in the world, both within and without the Church: To Israel. Deut. 29.23. To judah. Isa. 3.9. To Babylon. Isai. 13.19. To Jerusalem. Ier. 23.14. To Edom. Ier. 49.18. To Samaria and Jerusalem. Ezek. 16.46, &c. Amos 4.11. — To Moab & Ammon. Zeph. 2.9. To all Gospel despisers. Math. 10.15. Ch. 11.23.24. Mar. 6.11. To secure sinners. Luk. 17.29. To heretics and ungodly wretches. 2. Pet. 2.6. Jude. ver. 17. To the western Babylon Rome Papal. Rev. 11.8.

Learn from it.

D. 1. Vengeance followeth close upon the wicked, after the salvation of the just.
D. 2. The eternal Jehovah from himself will torment the wicked. An everlasting arm doth punish them.
D. 3. The vilest stench and hottest burning is the due punishment of unnatural lusts. Brimstone and fire. Psa. 11.
D. 4. God can rain fire as well as water upon sinners, when he pleaseth.
D. 5. Heaven hath torment enough toreward sinners on earth. V. 24.
D. 6. God's vengeance ends not but in the overthrow of sinners.
D. 7. Universal destruction usually followeth upon universal corruption.
D. 8. Cities, inhabitants, cattle, fruit of the earth, all perish for man's sin.
D. 9. God's vengeance upon Sodom and the cities about it is intended for a perpetual example to warnsecure sinners, and show them their doom without repentance.

2. The next piece of judgment executed was upon Lots wife. ver. 26. About which we have to consider. 1. The time of execution to be judged by the connection.

And, then, but, when, so this term is rendered. However it is connective to what went before, and though this verse may seem to belong more nearly to ver. 23. yet it is placed rightly as it is, and followeth in time the former vengeance; for doubtless this was acted upon her, when the shower of fire and brimstone fell upon the plain which appear's by considering. 1. God would do nothing in his execution upon Sodom, until Lot was come to Soar, now if his wife had entered with him, she could not then look back, being within gates and walls. 2. That she lingered behind him in the plain, where the storm overtook her, and God made her such an example to backsliders, for had she been in Zoar she had been safe. Unto which agreeth the relation of historians, that the Pillar was between Zoar and the dead sea, which was the plain. 2. The sin provoking.

His wise looked back from behind him, — And his wife looked upon the things behind. Sept. — Behind herself. Cald. This must be before they came to Zoar. 1. The subject spoken of, is Lots wife, the nearest relation. 2. The act was looking back, or looking upon the things behind herself Sodom; and the events spoken about it. Was this such an eevil? Yea, if all circumstances be considered it was full of bitterness. 1. She knew the wickedness of the place. 2. She was brought out of it with her husband to be saved. 3. She was commanded to hasten with her husband and not look back. — 4. She was threatened if she did, to perish in the iniquity of Sodom. Now notwithstanding all this. 1. She lingreth behind her husband in the plain. 2. She believed not God's commands and threatenings. 3. She expressly rebelled, and did look back. 4. She foolishly affected the pleasures of Sodom which provoked God, seeming rather desirous to perish with them than to be saved with God's remnant. These aggravations make the sin great. Wisd. 10.7.8.3. The judgment executed on her.

And she was a pillar of salt. — A stature of salt. Sept. 1. The subject of this punishment is the same that sinned. 2. The executioner though not expressed was God. 3. The punishment itself is a metamorphosis, or changing of her from the shape of a woman into a pillar of salt, — About which some queries may be expecting our solution.

Quest. 1. What was thus metamorphosed?

Answ. Her body only, but not her soul, that is visible.

Quest. 2, Into what was it changed?

Answ. Into a pillar of salt, 1. The matter was salt really, something symbolizing with brimstone which God rained down, and this hard as a rock, 2. The form was a pillar, statue, or image, that which might be looked on. It is a Jewish tradition that it shall continue to the day of judgment.

Quest. 3. Why was she thus changed into salt?

Answ. 1. God's pleasure is reason enough. 2. Salt did note duration, as a Covenant of salt, and so might be used to be a perpetual monument against withdrawers; so Christ himself made use of it. Luk. 17.32. Remember Lots wife. It is a fable of the Rabbins who say it was because she denied salt to her gueste.

Quest. 4. What became of her soul?

Answ. 1. That is hid among God's secrets; 2. Yet it is conjectured by the best, that God accepted and saved it; which may be safe for us to think in charity; for God hath laid severe strokes upon the bodies of his Saints often, and yet hath been no enemy to their souls.

Learn hence.

D. 1. The time of vengeance on the wicked may be that of severe judgment upon the righteous, who haste not from it.
D. 2. Neerest relations may besomtimes the greatest crosses to God's Saints.
D. 3. Rebellion against God's express commands & threatenings is a provoking evil.
D. 4. It is very evil to have withdrawing hearts from God's salvation, and inclining to the wicked's destruction.
D. 5. God sometimes meet's with rebellion and Apostasy in the very act, and judgeth it.
D. 6. Eminent sins are answered sometimes with eminent judgments.
D. 7. God can turn flesh into salt and stones, and he alone.
D. 8. God maketh some of his severe acts of punishment to be perpetual examples against sin in all ages. So here. Ver. 26.

Fifthly, the next head of this Chapter containeth Abraham's sollicitousness about Sodom and his Nephew Lot. Ver. 27.28.29. And herein occur these particulars. 1. Abraham's care about this matter expressed. (1) In his early rising.

And Abraham stirred himself early in the morning — Or he gat up early in the morning, Sept. — He rose — Cald. — He was doubtless affected with God's discoveries on the day before, and could not rest well, but desired to see the event; to the letter, He morning'd it in the morning. He took the first peeping light to observe God's dealings with the place for which he had so much interceded. 1. The subject is Abraham a praying soul. 2. The act, early stirring to see what became of his intercession, if there were ten in Sodom to preserve the place; he knew by God's dealings, his own number was not found. This is continued to the former history, as appertaining thereunto. (2) In his address unto the place of discovery.

To the place where there he had stood to the faces of Jehovah. — Before the Lord. Sept. — Where he stood in prayer before the Lord. Cald. This was the place of his parting with the angels the day before, and of his conference and intercession with God, it seem's it was a convenient place for prospect, whence some signalls might be perceived at great distance. Whether he had any secret intimation for coming thither is not revealed; but this plain, where he made his prayer, thither he came for an answer of it. Ver. 27. (3) In his aspect to the place.

And he looked unto the face of Sodom and Gomorrah, and over all the face of the land of the plain. — Of the region about. Septu. — Of the champian land. Cald. For all this he interceded and therefore to all this he had respect, having understood God's purpose about it and how would know what God had determined. This was no sin in Abraham, God forbad him not. (4) In his observation of the event.

And he saw, and behold there went up the smoke of the land as the smoke of a furnace. — A flame out of the land, &c. Sept. — Cald. as Hebr. Now Abraham seeth, that his charity was mistaken, that God was most righteous in his proceedings, there being such an universal contagion, that not ten righteous persons could be found. So judgment had freedom to proceed upon Abraham's terms. Ver. 28. He seeth smoke, but the execution was done.

2. God's care of Abraham and his prayer, wherein two things are observable from God to Abraham. 1. God's remembrance of Abraham and his intercession.

And it was in God's destroying the cities of the plain, then Elohim remembered Abraham, — When God wore out or wasted the cities of the region about, &c. Sept. — Champian cities. Cald. — 1. The season, in the instant of destroying the wicked, and bringing them to destruction for their sin. 2. The act of grace, Elohim remembered Abraham, that is, his prayers, and desire of his soul, and accepted him and them, and resolved to grant beyond his desire, God bounds the fire to the plain. 2. The effect of God's remmebrance.

And he sent Lot out of the midst of the overthrow in overthrowing the cities where among them Lot dwelt, — Sept. and Cald. to same. So far God heard Abraham that he would not destroy the righteous with the wicked, and that he would preserve one dear to Abraham because dear to himself, wherein. 1. The just occasion of Lots destruction, he dwelt among God's enemies, and probably somewhat taken with delight there. There he was among them upon his own choice. 2. The gracious exemption of Lot notwithstanding, that however justice proceeded to the subversion of the place, yet God sent Lot out before destruction came. 3. The just execution of all the rest, God overthrew them. And so Abraham was answered, the wicked were destroyed, and the righteous delivered. Ver. 29.

Learn we thence.

D. 1. Praying souls are early up to observe God's answer to their desires. Psal. 5.3.
D. 2. Where souls have once met with God, well may they hasten to hear return of prayer from him there again. V. 27.
D. 3. Saints under God's indulgence may be solicitous about the state of the wicked, to look after them.
D. 4. The righteous see sometimes vengeance executed upon the ungodly, notwithstanding all mediation made with God for them.
D. 5. Where the smoke of sin hath offended God's eyes, the smoke of vengeance shall arise there. So it was with this Sodom, so it shall be with that Spiritual Sodom, Rome the seat of Antichrist. Rev. 11. 8. Ch. 9.3. Ch. 18 9.19. V. 28.
D. 6. In the midst of pouring out fury on the wicked, God is mindful of the mediation of his Saints.
D. 7. One righteous soul may fare the better for the intercession of another. Lot for Abraham.
D. 8. Righteous souls may put themselves in danger of destruction by sitting down among the wicked.
D. 9. The righteous God in his execution spareth, and destroyeth not the righteous with the wicked.
D. 10. Some spectacles of mercy God hath made, in snatching them from the midst of his overthrow, as brands out of the burning, as well as he hath made others examples of his vengeance. Ver. 29.

Sixthly. The last general head of the chapter containeth Lots demeanour and the effects of it after God had delivered him from the great overthrow of Sodom. Herein these particulars occur. A double sin.

1. Lots disobedience in leaving the place allotted without God's present command ver. 30. Wherein are. 1. His motion.

And Lot ascended from Tsoar. — He went out of Segor. Sept. — Cald. as Hebr. 1. The subject and author of this motion is Lot himself; here is no mention of any word from God about his removal at this time though he commanded him to go thither at first; when God would, then he would not; and when God biddeth not, then he goeth; this was his infirmity. 2. His motion, he ascended from this Tsoar one of the cities of the plain, toward the hill, or mountain, whereof God formerly spake unto him. He moveth more freely upon his own will, then God's word. 2. His pitching there.

And he sat down in the mountain, he and his two daughters with him. Sept. and Cald. same. Here are reported.

1. His fixing, he sat down, and dwelt and took up his habitation.

2. His place, the Mountain, doubtless that which God at first pointed him unto; when he had tried his own choice, though God promised him safety there, yet he is weary of it, and then though God bid him not, yet he betakes himself to an experience of the place, which God offered, and he formerly refused. 3. His company which satt down with him there, his two daughters were only with him as the history relateth. A deep silence is concerning any else which at this time should remove with him; although by reason of provisions to be carried with them it seem's probable to some, that servants went with them also. However the text speaks of no more, neither is it necessary for us to know more. This is again repeated in this verse, that he and his daughters sat in a cave, which was in this mountain; that no doubt might be of their cohabitation: in a naked, void uncouth place they take up their dwelling. 3. The reason of both the former, Because he feared to sit still in Tsoar, — Or to dwell, &c. Sept. His passion here is the cause of his motion, fear possessed him in the place of his own choice. What might be the reason of his fear, may be guessed, though it be not expressed; either the wickedness of the place, which provoked God, or some apprehension of vengeance hanging over there, or other evils that might be offered to him or his in this city by the inhabitants, whether all or some of these or more besides might work this fear, it matters not much: but sure it is, he was heartily afraid to stay any longer in that place, for which he had entreated that he might live in it. How long his stay was there is not expressed, but doubtless long it could not be ere he was disquieted, and through fear removed his dwelling to the mountain.

It teacheth us.

D. 1. Mans choice of rest and safety crossing God's command will not content him long.
D. 2. Man upon the failing of expected comfort in his own way, may be then moved to try God's.
D. 3. Weakness in the best of men may be such, as disobediently to do that which sometimes God justly commands: so Lot goeth when God bids not, to the place formerly commanded.
D. 4. Naturally man's own will maketh him move faster then the will of God.
D. 5. Solitary and sad may be the peregrinations and habitations of the best families here below. Lot and his daughters, in a cave, not a city.
D. 6. Fear of sin and vengeance and evil to come will make a soul fly from its desired refuge in the World.
D. 7. A cave or den in a mountain with God is a better habitation then a palace in a city of sin. Lot chooseth so. V. 30.

Sixthly, Lot's incest is here observed as a bad return for one delivered out of Sodom to fall into any of Sodom's uncleanness, about which evil we have these things declared. 1. The insnaring counsel taken by his daughters, ver. 31.32. — 2. The betraying practice of his two daughters. v. 33.34.35.

3. The sad event of all in two effects. (1) The incestuous conception. ver. 36. (2) The incestuous birth from both, ver. 37.38.

To the first, which is the daughters consultation, to bring their father and themselves into great guilt.

Herein are observable. 1. The consulters.

And the first born said to the younger, — The elder said to the younger, — Sept. 1. The connective particle, and or then is to be viewed, this coupleth the present counsel to the precedent state, and experience of former occurrencies; ere while they were delivered out of Sodom, were saved in Zoar, and but now for fear of further evil were come to their solitary habitation, where being alone, Satan visit's them and tempt's them unto this great evil. 2. The counselor by whom Satan works, is the elder sister, she move's first whose example might prevail most. 3. The counseled, which is the younger Sister, she that was aptest to follow, so the devil useth his methods to deceive, to lead the leader, and bring on the follower.

2. The matter of the consultation, which is twofold. 1. About their Father. — Our Father is old — Sept. and Cald. the same. In sum she seem's to speak thus, Sister you see into what a solitary condition we are reduced, hopes once we had, we might have been the mothers of children but now unless we take a course more then ordinary, our hope must die, here is our father with us, and a seed of him is more desirable then of other families of the earth, now you know he is old, he decline's in life and in strength for generation, if we have any from him it must speedily be attempted, time must not be lost in this. 2. About other men which might be hoped for, to be more fit for this design then he.

And a man is not in the land to come in unto us, according to the way of all the earth. — As is convenient for the whole earth. Sept. — According to the custom, — Cald. In this passage, she concludeth, there was not any man for whom they might hope; therefore a necessity must be of making use of their Father for their intended event.

Quest. Was there no man upon Earth, or did Lots Daughters believe there was none?

Answ. 1. Surely men were upon the earth, for Zoar was not destroyed.

2. They knew they came from thence, where men were alive.

3. The earth must be taken here for a limited place, as the place about them.

4. They could not be ignorant of their great uncle Abraham and his family who lived not very far of. The scope therefore of all must be, there was not a man of their stock to whom God was known, that the seed might be reckoned from their Father; and they being impatient of delay, conclude it in vain to look for any. To know man as the way of the earth was, is their desire, none is found suitable to their mind, therefore they plead a necessity of using their Father this way.

Quest. But suppose there had not been a man indeed, doth this make their counsel and practice lawful?

Answ. No by no means, it being a sin against the light of nature: neither doth the instance of Eve taken out of Adam any way favor such a case, though it be presented for that purpose, to make these women wholly innocent in what they did; God made and gave them to each other, but God hath forbidden such knowledge between Fathers and Daughters.

It was therefore doubtless evil counsel given and taken about this matter. ver. 31. 3. The resolve of the elder sister upon these debates, which was to bring their Father into a double sin. 1. Of drunkenness.

Come, or so then, let us make our Father to drink wine; — Let us drunken him with wine. Sept. — Cald. to same. The reason of this resolve must be a former debate, our father will not do this when he is sober and himself; the fact is too odious to motion it to him; therefore to bring about our design we must take away his understanding by wine. 1. The term of incitation, come, let us set about it. 2. The evil determined to make their Father drunk; herein doubtless they dealt also deceitfully, under pretence of his heaviness and sadness, they persuade him to cheer his heart, until they had besotted him. To inquire how they came by this wine is needless, they themselves might bring it from Zoar with them; the Spirit think's not fit to set down every circumstance, but wine they had for their purpose. 2. Of unnatural incestuous uncleanness.

And let us lie with him, We will lie with him; — And let us sleep with him. Sept. This is aggravated sin unto the former, to uncover the fathers nakedness, and to make use of him in such a way of uncleanness, when he knew not what he did. Yet this is their resolve by Satan's suggestion, the sinful desire of their own flesh, and God's overruling permission. 4. The end of all consultation and resolution, — And let us quicken, or keep alive a seed from our Father. — And let us raise a seed. Sept. — And we will reserve sons from our Father, Cald. The terms are plain, the drift herein seemeth to be to preserve their Fathers name by a seed on the earth, whereas yet he had no more but themselves.

Quest. Was this the only end?

Answ. It is only expressed, and some conceive it to be so, and therefore excuse them from all sin in this project. But it is hard to say that this was all; and that they had no lustful intention at all in it, circumstances cast them guilty.

Quest. But suppose that was their only end, doth that excuse them from sin?

Answ. No by no means, for though the end may be good, we may not do evil that good may come thereof. Therefore it was sin and grievous sin. ver. 32.

Learn thence.

D. 1. Solitude without conversing with God, and remembering his works, may occasion the best to fall into the worst of evils.
D. 2. In tempting, the Devil is wily to order them that shall lead and follow.
D. 4. The elder relations are shown examples to the younger for wicedness, if grace hinder not.
D. 4. It is sad consulting for children to bring parents into sin, yet temptation may move to this in good families.
D. 5. Sin is speedy to attain it's end, especially on such as may grow too old for it.
D. 6. Sin pretends necessity to have it's will, when indeed there is none, so they. There is not a man, which is not so simply, yet no necessity to sin.
D. 7. The way or fashion of the Earth is too much desired by many in the Church. V. 31.
D. 8. Sinful debates usually bring forth sinful resolutions.
D. 9. Drunkenness will hasten on that sin which sobriety hateth.
D. 10. Incest and worst of uncleanness may be done by a drunken Father.
D. 11. Lust and sinful dispositions may put even children upon such unnatural counsels against, and practices upon good Fathers.
D. 12. A seed to propagate the name of Fathers sometimes puts them upon wicked practices, who profess better both to God and man. V. 32.

2. The next step to this great sin of Lot is the treacherous practice of his daughters. ver. 33.34.35. Wherein these particulars occur.

1. Their attempt and execution of the first incestuous act upon the eldest Daughter, where are related, 1. The inebriation of him to bring him to their fowl purpose.

And they gave their Father wine to drink in that night. — Sept. and Cald. same. Thus they put the first part of their consultation into execution, it was bad to have in their thoughts to besot their Father, it is worse to act it.

1. The actors are here both daughters; their near relations and united strength make them so prevalent. 2. Their act, They drunken their Father wieh wine, that is meant, by giving him wine to drink; doubtless by entreaties and glossing arguments they circumvent him, and ply him with wine, to take away not only his sadness but his senses. 3. The time or season of this, in that very night which followed their consultations; sin delayeth not; however it takes the night as fittest for it's fowl acts. Secondly. The pollution of him by the eldest.

And the first born came, and lay with her Father. — And the eldest coming slept with her Father that night, Sept. 1. The agent here is single, the first born, she led in counsel, and so she doth in execution. 2. The act, (1) The aggresse to her Fathers bed, too shameful this, (2) The incestuous use of him for deflowering herself. The Sept. repeat the time again, but that need's not. Thirdly. The fascination of him, to keep him from knowing the fact.

And he knew not in her lying down, and in her rising up. — When she lay down, nor when she arose, — In his lying down, &c. Septu. That is, he was not sensible either of her company or of the fact, but wholly ignorant of what was done. The Sep. is much out here, reading, he knew not in his lying down to sleep, nor in his rising, that is, when he lay down, &c. But that could not be true. The text notes his ignorance either of her aggresse or departure.

Quest. 1. It is questioned, how Lot could be drawn so intemperatly to drink who was grieved with such wickedness in Sodom?

Answ. Doubtless the causes of it were, 1. His own corruption remaining. 2. The subtle temptation of his daughters. 3. The secret assistance of Satan. 4. The wise and just permission and ordering of God for his own ends.

Quest. 2. How could Lot be so ignorant of such a fact?

Answ. 1. His stupefaction by wine was much. 2. His fascination by Satan permitted of God, who hideth sin sometimes from knowledge and remorse. 3. The hand of God was not the least in this, so smiting him for his drunkenness; that after he might see the odiousness of it.

2. The second assault by these daughters followeth, wherein. 1. A new consultation is taken, ver. 34. And therein are, first. The time of it.

And it was on the morrow, or next day after, or from the morrow after, — The day following. Cald. Then begin new counsels of the same kind to sin, so the morrow is made as the day before it. Secondly. The precedent example urged.

And the first born said to the younger, hehold I lay with my Father the night past, — Sept. and Cald. same. The elder to the younger. 1. The tempter, here the first born or eldest. 2. The tempted, the younger sister. 3. The temptation, her lewd practice leading, which she sets before her as a copy to follow, speaking of it in shameless boasting; as if she had done some notable prank in it, to be imitated. Thirdly. The counsel given, which is in two branches. 1. For inebriation of their father once more.

Let us give him wine to drink also this night, or let us drunken him with wine this night also. — Sept. and Cald. to same. — Sin keep's it's method to draw in one by another. 2. For a second polluton of him in incest with the youngest.

And go in, lie with him. — Impudent counsel and horrid from a sister against their own Father. — Sept. and Cald. to same. Fourthly, The reason of it, the same as before.

And we will quicken a seed from our Father, — And we will raise up seed, &c. Sept. — That we may reserve son's of our Father, Cald. This is their pretended end, to propagate, their Fathers name in their seed; otherwise there were enough in the world by whom they might have borne. The Fathers seed only pleaseth them, which was so much displeasing unto God, that daughters should bear seed to their Fathers. It is a bad excuse which some make from hence for these women.

2. A new execution speedily made of this counsel, ver. 36. Wherein. 1. Their joint action is recorded.

And they made their Father drink wine in that night also. — Sept. and Cald. same. Both are still conspiring to besot him; doubtless with inveagling words, and much subtlety, otherwise it is not likely that he should so soon be overcome; to return again to this beastly sin. 2. The single action of the youngest.

And the younger arose and lay with him. — And the younger going in stepped with her Father, Sept. 1. The assailant, the younger. 2. The assault. 1. In preparation, she arose at her appointed season. 2. In execution, she did the same wickedness as the elder before her, even in polluting her Father, and bringing on him a second incestuous act. 3. The fascination of the Father from knowing either person or sin that had been with him. And he knew not, &c. As before.

Quest. Why should Lot so foully fall thus twice together?

Answ. The sin of himself, daughters, and Satan being permitted was enough thus to foil him. But the overruling hand of God, took occasion there by to glorify himself; by the nations to be born, by their enmity to his Church, by calling some of them unto Christ; and by judging the rest who were combined against him. He that can bring good out of evil, may permit and order it as often as he please, and none can hinder.

Learn hence.

D. 1. Wicked counsails are not satisfied until they come to execution. Sin in thought will be sin in act.
D. 2. Neer resolutions combined are powerful to carry the best of men into foul iniquity.
D. 3. Sin make's it's executions swift and suitable to the vileness of them, in time and place. All for night.
D. 4. Wine is a mocker and besot's shamefully such as are deceived by it.
D. 5. The first in counsel to sin, usually is first in execution.
D. 6. God permitting, lust may lead the best to the foulest unnatural acts of uncleanness.
D. 7. God sometimes may suffer his own to be fascinated in sin, that they should not know it. Ver. 33.
D. 8. Sin today doth provide for sin tomorrow, to bring it about, and make souls worse.
D. 9. Sin makes souls impudent, yea and boast themselves as examples unto others.
D. 10. Sin once acted beget's now counsels for the propagating of itself.
D. 11. Lust make's much use of wine to deceive, and lead sons into greater transgressions.
D. 12. Vnnatural ends carry men sometimes to unnatural lust. As daughters to have seed from Fathers. Ver. 34.
D. 13. Double counsels bring forth doubled practices of lust, upon those whom they should fear and reverence.
D. 14. Night after night sin is never weary but seeketh to spread itself. Custom in sin multiplieth it.
D. 15. The younger groweth bold to do wickedly upon the example of the elder.
D. 16. Inadvertency groweth more, when sin increaseth upon the soul.
D. 17. Wise is God's providence in ordering the multiplied iniquity of his servants to his own glory. Ver. 35.

3. The last particular in the last general of the Chapter, is the sad event of this doubled drunkenness and uncleanness charged on Lot. Which is twofold. 1. An incestuous conception by both his daughters. Ver. 36:

And the two daughters of Lot conceived of their Father. — Sept. and Cald. same. In this first sad event, we have to note.

1. The connection of it to the precedent actions of uncleanness. And then, or thus. That is, immediately upon wickedness committed, God orders the fruit of it to appear; so in wisdom he makes sin come to light.

2. The subjects of this sad event, the two daughters of Lot, who were in the former plot and practice of corrupting their Father, upon them God orders, that their design should come to pass.

3. The event itself, conception with child, the word note's sometimes the whole travail of the mother from conception to birth. 1. Chro. 4.17. But here the first act only of conceiving, the birth is related afterward. Now the seed was formed in the womb.

4. The principle of this seed, from whom this was conceived by them, from their Father, and his knowledge of them. This was all sad and horried, if it had gone no farther, but had been shut up in the womb. The daughters conception from a Father.

Learn from it.

D. 1. Vnclean attempts may be answered with speedy conceptions.
D. 2. God may make adulterous wombs fruitful, when the chaste are barren. He hath reason for his own work.
D. 3. God let's incestuous designs have their desired issue sometimes, though he abhor them. Even a Fathers incest with his daughters. Ver. 36.

2. An incestuous birth which was twofold. 1. Of the elder daughter, ver. 37. Wherein occur, 1. The birth itself. — And the first born bare a son, or brought forth. — And the elder. Sept. and Cald. 1. The subject of this bearing, the first born, she first sinned and is first delivered. 2. The act of bearing, she brought forth, without danger or interruption, she had her desired deliverance, as much as heart could wish. 3. The fruit born, a son, such a one as she desired, that might propagate her Fathers name. This was proper to sons. 2. The naming of the birth.

And she called his name Moab. — So the Cald. — The Septua. adds saying, of my Father, that is, she had him by her Father. In which passage are. 1. The imponent, the party naming, who was doubtless the mother, yet not without the overruling hand of God, ordering her therein. 2. The imposition, she called, that is, put it as a name whereby he was to be called by others. 3. The name itself imposed, Moab, which signifieth from the Father, and that the 70 note to be the reason of the name, because she had him from her own Father. However it was good as God ordered it, for his own glory, yet it was impudency in her to spread her sin unto all generations even in the name which she giveth to her son.

3. The line of this birth, He the Father of Moab even to this day. — He is the Father of the Moabites, &c. Sept. and Cald. That is the usual language with the Hebrews, Israel, for Israelites, Gen. 34.7. So Moab for Moabites. The sum of this history is, that this incestuous brat, was the orginal of a nation most notorious for enmity and persecution of the Church of God, concerning which nation, we have recorded in Scripture, (1) Their original here. (2) Their opposition to Israel God's Church, Num. 22. (3) God's care over them notwithstanding, not to dispossess them, Deut. 2.9. (4) God's exclusion of them from his Church. Deut. 23.3. (5) God's threatening their destruction, Jer. 48. Psal. 60.8. (6) God's grace to a remnant. Ruth, 4. Especially that one should be in the line for bringing forth Christ. Ver. 37.

2. The birth from the younger sister, or her deliverance is next related. Wherein also are obvious, 1. The subject spoken of, the younger sister, she that followed in sin followed in the issue, 〈 in non-Latin alphabet 〉 . Sept. 2. The matter related of her, She hare a son also.

That is she found the same success of her sin as the elder did, God vouchsafeth safe deliverance to her also, and she brings forth a son so much desired, as that she took such a course to have it. Strange is Luther's conjecture that Abraham should direct to the naming of these sons. 3. The nomination of this son also.

And she called his name Ben-Ammi, that is, the son of my people, or a son of her own kindred; bearing her sin also in her child's name, it is the son I had by the nearest of my people, even her own Father. No doubt God overruled in this act also for his own glory to be declared upon this issue, 〈 in non-Latin alphabet 〉 . Sept. 4. The progeny of this son is also added.

He the father of the children of Ammon unto this day. — He the Father of the Ammonites unto this day, these dwelt near to Moab and were confederates to oppress Israel the Church of God; they are made notorious in the Prophets, Psa. 83.7 Of these also we have recorded, (1) Their incestuous original in this place. (2) God's care of them, Deut. 2.19. (3) Their enmity against Israel, Amos. 1.13. (4) God's excommunication of them. Deut. 23.3. (5) God's vengeance threatened, Zeph. 2.8.9. (6) God's grace toward them, Jer. 49.6. Both these people were known by the name of the children of Lot. Deut. 2.9.19. Psal. 83.8. So these wicked people did hold up the name of Lot as his issue, which was the daughters design, but it was an infamous record of him and his seed. Here endeth all the history of Lot, which the Spirit giveth of him; we read nothing of his after-life or death; only the Apostle Peter mentions him as an eminent Saint, and Christ himself note's him with honor. Luke. 17.28.

Learn from it.

D. 1. Incestuous conceptions may be seconded with prosperous births. When the chaste may die in travel. So did Rachel.
D. 2. Incestuous impudence under God's providence may blazon its sin in the name of its issue.
D. 3. God's justice maketh such incestuous issue the original of a cursed posterity.
D. 4, Elder and younger sisters in uncleanness under God's indulgence boast in their wickedness together.
D. 5. The opinion and practice of uncovering the nearest kindreds nakedness against God's command hath but incestuous authors.
D. 6. A Fathers or families name propagated by uncleanness is a reproach and curse to it.
D. 7. Renowned nations among men may issue from the sins of God's Saints. The excrements of the Church. Abraham had an Ishmael.
D. 8. The children of Lot, Moab and Ammon are but a sad memorial of their Fathers sin to this day, and of God's vengeance upon the same in their hardening. Ver. 37. and. 38.

A closing note to this history of Lot may be, The repentance of fallen Saints, though it be not always recorded in Scripture, yet it cannot reasonably he doubted or denied. He hath a sweet record given him by Christ and Peter as before.

CHAP. XX.

THe history of Sodom's vengeance threatened and executed, and Lots deliverance, with his sin and progeny, being dispatched, as in a parenthesis. Chap. 18.16. and Chap. 19. Moses now returneth to the relation of those things which concern the Church in Abraham, to whom God assured the promised seed to arise of Sarah.

In this chapter as in one entire Paragraph is recorded, a memorable trial of Abraham, with his slip and recovery in his sejourning with the Philistines; which giveth us also an account of the place, where the promised seed was born. Unto the narration whereof he proceedeth in the following chapter. The trial here declared is a second endangering of his wife, being taken from him by Abimelech King of Gerar.

About which we have reported.

1. The rapture of her by Abimelech. v. 1.2.

2. God's dealing with Abimelech after it. ver. 3. to 7.

3. Abmeilech's treating with Abraham and Sarah. ver. 8. to ver. 16.

4. Abraham's prayer for him and God's healing him. ver. 17.18.

In the history of her taking away from Abraham we have these particulars. 1. The occasion of it, which was twofold. (1.) Abraham's removal of his habitation from Hebron to Palestine, or from the plains of Mamre to Gerar, where Abimelech was King. ver. 1. Herein we have to note. 1. His motion thither-ward.

And Abraham went from thence to the land of the South. — And Abraham moved thence to the South. 1. The subject of this motion, Abraham with his family. 2. The term from whence, his tent in the plains of Mamre in Hebron, where he entertained the Angels. Ch. 18.1. 3. The term whereunto, was the south bound of the land of Canaan. Gen. 10.19. Which was the country of the Philistines. 4. The reason of his motion now may be desired, but it is not expressed; conjectures men give, and some vain ones; as that it was for hospitalities sake, as Hebrews; or forced away by ill neighbors, as others; or by reason of a famine, which is not likely, there being but one such eminent visitation in Abraham's time. Gen. 26.1. Others conceive the stench of Sodom's plague infected that climat also where Abraham was. None of these are expressed, but doubtless the hand of God and his advertisement was in it, without which Abraham would scarce have moved. Under his providence therefore Abraham journieth this way, after about 36 year dwelling in Hebron.

2. His pitching or setting down in the particular place, described.

And he sat down between Kadesh, and between Shur, and he sojourned in Gerar. — And he dwelt, &c. Among the Gerarits. Sept. — And he dwelt between Reca and Agara Cald. Here we have related- 1. The end of his motion, He sat down, that is, pitched his habitation, between two eminent wildernesses, Kadesh and Shur, which afterward is called Beersheba Gen. 22.19. Gen. 16.7.14. 2. The stay which he makes there, He sojourned in Gerar, that is, he spent time there and lived among them: here Isaac was born, and here Abraham lived with Isaac 25 years. This Gerar was the name both of a city which was a Metropolis and country also. It is noted to be a Kingdom by itself distinct from the five principalities of the Philistines. Jun. Here Abraham came to live, which was the occasion of that which followeth. (2.) The next occasion was Abraham's concealing of Sarah to be his wife.

And Abraham said to Sarah, or of Sarah ours read, (but it seem's rather that he said to her, or added to what she said) my Sister is she, — And Abraham said of Sarah his wife, that she is my Sister. Sept. and Cald. This act however excused by some, yet doubtless was an effect of Abraham's weakness, and the greater, because he had former experience of God's saving of him when he was in a like case afraid; and however he spake truth in part, yet he concealed that which might have brought upon his wife a great evil, especially at this time, when that very year God had assured him of the birth of the promised seed by her. This error of Abraham becometh a stumbling block unto Abimelech, (Sept.) for he feared to say she is my wife least the men of the city should kill him for her.

2. The act endangering Sarah hereupon.

And Abimelech King of Gerar sent and took Sarah: — Sept. and Cald. same 1. His mission, he sent his messengers upon his lustful errand. 2. His rapture, he took her into his possession for his lustful use. So the poor lamb is become a prey in the paws of the lion, until God deliver her. — If question be made, how Sarah was so beautiful, as to draw the hearts of men at such an age, even now being near ninety years old. It is answered. 1. Nature might keep more than usual strength and beauty then. 2. God who made her now fruitful could preserve her outward beauty: and doubtless did so.

Learn hence.

D. 1. Motion and not rest hath God appointed to his Saints below.
D. 2. Sojourners, not citizens God makes his servants on the Earth. Ver. 1.
D. 3. Saints through temptation may fall to the same sin once and again.
D. 4. Sin, though of infirmity, always brings straits even upon God's own, & suffers them not to walk in liberty.
D. 5. Great men in the world spare not to spoil the good in it.
D. 6. Pagans own the name of Fathers in ruling, though they hate the duty. ver. 2. His name was Abimelech.

2. God's dealing with Abimelech, and their intercourse about this rapture of Sarah, wherein note these particulars. 1. God's menacing charge on Abimelech, ver. 3. 2. Abimelech's apology for himself, ver. 4.5. 3. God's acceptance of his plea and direction. ver. 6.7.

The first of these in ver. 3. Hath these particulars. 1. God's access unto him.

And Elohim came to Abimelech in a dream of the night, — Entred in by night. Septuagint. — And the word from the face of God came to Abimelech in a vision of the night. Cald. Wherein, 1. The subject moving, Elohim, the almighty God, he followeth Sarah into her hold, to meet with him that took her and plead with him. He that keepeth his slumbereth not. 2. The term of motion, Abimelech, he though a king, who had done the wrong, no might of kings can keep of God. 3. The motion itself, he came to him, that is, drew nigh by way of discovery and apparition to him. As a man cometh to parly or speak with man, so after the manner of men it is spoken of God. 4. The manner of his approach, In a dream of the night. This was one way of God's appearance to creatures to make known his will at that time; which we have mentioned in several places. Gen. 31.10. Gen. 37.5. Numb. 12.6 1 Sam. 28.6. (1) The way of appearing is here noted. (2) The season, it was a dream, and it was by night. For we shall find sometimes such dreams in the day, as were trances and visions, and ecstasies wherein God spake. Acts. 10.10. And more frequently in the night as here to Abimelech, and in 1 Kings. 3.5. &c. But about this way of God's discovery are some Queries to be resolved.

Quest. 1. What kind of dream was this here mentioned?

Answ. Dreams are two sorts. 1. Narural, which are apparitions of things in the fancy arising either from the temper of the body or from multitude of business running in the thoughts. 2. Supernatural, which are sent from without either by God himself, 1 Kin. 3.5. or by an angel as to Joseph, Math. 1.20. or upon God's permission for trial, by Satan, as to Job. Ch. 7.14. Now these have been either aenigmatical, by vision of figures and representations, as to Pharaoh, Gen. 41.1. And to Nebuchadnezzar, Dan. 2.1. or exegetical, declaring his mind plainly unto creatures, without a parable, as in this place and others, as Solomon, &c.

Quest. 2. How are supernatural from God distinguished from such dreams as are only natural?

Answ. 1. By the matter of them, those from God are good, others but vanity. 2. By the form of them, they come with God's image and impression on them, which showeth the will of God, so it was to Solomon, &c. But these, have no other but tthe form of flesh. 3. By the effect of them, they move the soul and trouble it, until God's mind be effected by them, so here in Abimelech, &c. As to the subject of these dreams we see God hath vouchsafed them to wicked men sometimes for his Churches sake as Pharaoh and Nebuchadnezzar, however usually he hath thus spoken to his Saints. Num. 12.6.

Quest. 3. Are such dreams to be expected now?

Answ. 1. As to understand the mind of God unto salvation, all the various ways of God's appearance are now consummated in his revelation by his own son, therefore none to be expected beside the discovery of himself, and his will in Christ, either for prediction or doctrine. 2. Yet holy dreams may now be afforded, that may tend to personal comfort and confirmation of the way of truth.

2. God's charge and sentence on him threatened.

And he said, behold thou art dead. — Thou diest. Sept. — Thou shalt die. Cald. 1. The judge is God, the most high, irresistable. 2. The guilty threatened, Abimelech, the king. 3. The sentence, death by sudden execution, only conditionally pronounced, unless he repent, and return what he hath taken away. Ezek. 33.14.15.

3. God's reason of charging and sentencing Abimelech.

For the woman which thou hast taken and she married to an husband. — Yet she cohabits with an husband, Sept. — For she is the wife of an husband. Cald. — In this is the crime judged. Which was violence thus far offered to an innocent party. More punctually is it aggravated. 1. From the person, it was a woman, Sarah, who was under special Covenant with God also, for her sake God make's inquiry. 2. From her relation, she was a wife married unto another man; and therein violence done to her, was to her husband. 3. From the act of violence, he took her away, upon his own prerogative, not regarding any wrong to others. Hereupon God telleth him, thou art a dead man, that is, thou shalt surely die for this, except thou repent.

Learn thence.

D. 1. The almighty God soon pursueth the oppressor for the rescue of the oppressed.
D. 2. God appeareth unto, and reproveth kings for the sake of his oppressed servants.
D. 3. God teacheth men sleeping, as well as waking.
D. 4. By dreams God hath sometimes discovered his will and purpose unto his creatures.
D. 5. Adulteries and rapes are by God himself adjudged unto death.
D. 6. God's threatening of death unto sinners implieth an exception in case of repentance, as in this case. Ver. 3.

2. Now followeth Abimelech's apology for himself, ver. 4.5. Wherein these particulars occur, 1. A denial of the fowler fact, which was intended in taking her away.

But Abimelech had not come near unto her, — Had not touched her. Sept, — Came not unto her. Cald. Herein two things are denied. 1. Expressly, Abimelech's act, he proceeded not to the foul sin intended, so he was not yet guilty of actual violation of the marriage law. 2. Consequentially, Sarah's pollution is denied, that however God put her upon this trial for her folly, yet he bring's her out again chaste and undefiled. If question be, how Abimelech was kept from her? It is probable not from his own disposition, who took her away to defile her, but by the hand of God upon him in some distemper, or disease suddenly inflicted on him. However he was kept from actual uncleanness and that by God himself. Ver. 6. Secondly. His defense, of what he had done, wherein, 1. He deprecat's by appeal unto God the vengeance feared to fall upon him and his, from the foregoing threat.

And he said, Lord, wilt thou also kill a righteous nation? — Lord thou wilt not kill an ignorant and righteous nation. Sept. Herein are, 1. The object of his appeal, God who threatened him, he acknowledgeth his dominion over himself, Lord. 2. The manner of his appeal, by an expostulating deprecation, wilt thou slay? Do not Lord, or thou wilt not Lord, though it be in thy hand to destroy; 3. The subject for whom he appealeth, it is a nation, himself and people, in his family and territories, for it seemeth some tokens of displeasure were gone out upon them from God. 4. The ground of this appeal, their righteousness, wilt thou kill a righteous nation?

Quest. But how could they be righteous among whom Abraham observed there was no fear of God apparent?

Ans. Doubtless this cannot be said generally, with respect unto conformity to God's Law: but only in this particular fact concerning Sarah.

In this matter they were innocent. ver. 4. — 2. He makes proof of his innocence by two witnesses, and those the same whom this evil concerned. 1. From the mouth of Abraham.

Did not he say to me, she is my sister? — Sept. and Cald. same. Doubtless he did say so, and no more, but concealed her to be his wife; the occasion of this rapture. 2. From the mouth of Sarah.

And she also she said, he is my Brother. — Sept and Cald. same. So she confirmed Abraham's concealment and deceit, whereby she and others might have been entangled in much sin. By these two witnesses he cleareth himself, that he intended not to defile another man's wife, and so transferr's the fault on them.

2. He asserts his integrity to God.

In the perfection of my heart, and cleanness of my hands, I have done this. — In a pure heart, and righteousness of hands I have done this. Sept. — In uprightness of my heart, &c. Cald. 1. He confesseth the fact, he had taken away Sarah I did it, is his own word. 2. He mitigateth it by the modification, I did it not to corrupt a man's wife with such lustful and injurious intentions, but in the persection, sincerity, and integrity of heart, and innocence of my hands as to such an end. So we have his defense made. ver. 5.

Learn from it.

D. 1. God's threats do bound the lusts of men to keep them from greater sin, and his Saints from greater wrong and danger.
D. 2. It is some ground of appeal from men to God, that they have not proceeded to the highest of sin.
D. 3. God's menaces bring Kings to their appeals, and humble deprecations of evil and death.
D. 4. Personal righteousness and innocence of fact may be pleaded, by such as are polluted by nature. Ver. 4.
D. 5. The slips of the Saints may be occasions unto the wicked to sin.
D. 6. The wicked's transgressions are justified in such cases by the mouths of the godly.
D. 7. The heart and hand of men though naturally corrupt may be sincere and clean in point of fact.
D. 8. Confession of sin with this mitigation of innocence and uncorrupt intents, lessens sin something in the sight of God. V. 5.

3. God's entertainment of this plea and reply unto Abimelech now followeth. ver. 6.7. Wherein are observable. 1. The manner of his reply, it was by dream — And the mighty God spake to him in a dream. — Sept. and Cald. same. The condescension of God is eminent here also, in stooping unto man to give him answer, and that in peace. The manner of his appearing by dream was opened at ver. 3. 2. The matter of his reply, whereof are these heads. 1. God's approbation of his plea.

I also know that in the perfection of thy heart thou hast done this, — In a pure heart, Sept. — In rectitude of heart. Cald. God's act here expressed, is knowledge, under which is carried science and indulgence; the object was Abimelech's action with the manner of it. That he did it, and that he did it, not with such a wicked intent toward a man's wife, but as to that, in ignorance and so in simplicity of heart and innocence of hands. So far God approveth it and proceeds not to vengeance. 2. God's restriction of him upon that account from doing greater evil;

And I also withheld thee from sinning against me, therefore I gave thee not to touch her. — And I spared thee that thou shouldst not sin against me. Sept. — And I prohibited thee also, least thou shouldst sin before me, therefore I suffered thee not to come near her. Cald, — Two acts of restraint here are from God upon Abimelech. 1. He kept him back from sinning against himself, so God accounts, when any Law of his is broken that himself is abused. 2. He hindered him from sinning further against Sarah, he did not give him up to defile her, nor her to be defiled by him: That was fully in his hand to let out corruption, or to keep it in, ver. 6. 3. God's direction to Abimelech in the way to seek his peace, ver. 7. Wherein we have. 1 The counsel of direction itself.

And now make to return the wife of the man — Now restore the wife to the man. Sep. and Cald. The sum is, as God had kept him from defiling Sarah, so now he chargeth him to restore her untouched and deliver her into her husbands hand. Restitution and reformation God will have in this case, without which Abimelech's confession is vain. 2. The motives unto obedience hereunto, which are two. 1. The benefit of obeying, expressed. 1. In the state of the man Abraham, to whom he was to restore, — For he is a Prophet: So Sept. and Cald. that is, 1. God's anointed. (2) God's friend and acquaintance to whom the Lord maketh known his mind. (3) God's officer to deal from him to men and from men to him. 2. In the work of this Prophet.

And he shall pray for thee. So Sept. and Cald. That is, pour out his soul to God by intercession for thee and thy house, to get healing and blessing from Heaven on thee and thine; by that means I am resolved only to grant it. 3. In the good effect of his prayer, And live thou, or thou shalt live with thine house. — Thou shalt live. Sept. and Cald. Life here carrieth the cure of present evils as afterward expressed and the continuance of life with the comforts of it unto him and his.

2. The evil of disobedience.

And if thou make her not to return know, that dying thou shalt dy, thou and all is thine, or to thee belonging. — That thou shalt die and all thine. Sept. — Cald. as Hebr. Wherein we have. 1. Disobedience supposed, If thou restore not. 2. Penalty threatened. 1. In kind; Death. 2. In certainty know that dying thou shalt die. 3. In extent, thou and all thine.

Quest. Doth God in this acceptance of Abimelech's plea, justify his person or accept him as truly righteous?

Answ. Some think he was now converted, but that is not express in the history. It must be left to charity. 2. It is evident only in the text that God approveth his action alone in this matter, so God hath commended actions of wicked men, and yet never accepted their persons, as in Jehu, &c. It is safest keeping to the letter. ver. 7.

Several truths are here to be learned.

D. 1. God disdain's not to answer the just plea of transgressors in a way suitable for them.
D. 2. God is the only heart-knower, as he is the heart-searcher.
D. 3. God knoweth and approveth natural sincerity in men's Spirits, much more spiritual. Pro. 21. ver. 2.
D. 4. Sins against our neighbor are against God. Because against God's law.
D. 5. God restrains sometimes powerful and violent sinners from excess in sin, by intimation and correction. Pro. 21.1.
D. 6. God in whose hand it is to give up to sin, doth yet with hold transgressors from injuring his Saints. The mother of the promised seed is kept undefiled. Ver. 6.
D. 7. Restitution of right and reformation must be acted where God spareth offenders. Lev. 6.4.
D. 8. God's friends and Saints are his Prophets, his anointed, his dea • ones. Psa 105.15.
D. 9. Such Prophets of God are notable for praying and prevailing with God. Jer. 27.18.
D. 10. The prayers of God's Prophets or holy ones, give life to sinners. A good cure of the kings evil. 1 King. 13.6.
D. 11. As obedience hath life so disobedience brings surely death upon sinners.
D. 12. Exemplary sins of heads and rulers bring destruction upon them and theirs, Ver. 7.

3. The next general head is Abimelech's carriage after God's intimation unto him, which respects three parties, 1. His own people, ver. 8. 2. Abraham, ver. 9. to 15. 3. Sarah, ver. 16. First, as for his carriage to his own, and their resentment of his narration, it is in the eight verse; wherein we have to observe, 1. Abimelech's deportment, whereof three things are related; 1. His early rising, after God's appearance in the dreams of the night.

And Abimelech morning'd it, or rose early, and prepared himself timely in the morning. — Sept. same. 〈 in non-Latin alphabet 〉 . The connection of this to God's warning theweth the efficacy of God's manifestation, kings cannot rest in their beds, when God pleads with them; whether this early motion were from grace and the love of God, as some do judge it the fruit of true repentance, or whether it were for fear of the judgment threatened, I will not dispute; which way soever, it appeareth. 1. That God's word made a deep impression in him. 2. His readiness and early preparation to do God's will. Fear of judgment may make a man to do so much as to the outward act, therefore that is no such clear evidence of a sound change, yet it may shame the backwardness of many in the Church who make no haste to keep God's commands.

2. His convocation of his people and servants, who likely had been accessory unto this violence so far offered unto Sarah.

And he called all his servants. — Sept. and Cald. same. 1. His act of calling carrieth in it an earnestness of Spirit to publish to others, what he had received from God, and to communicate counsel and threatening which he had received also. 2. The object called on, all his servants, God was pleased to make him a messenger of his mind unto the rest, whom it seemeth he had smitten for their consent in evil, through their wives as he had done in Abimelech's family, ver. 17. Self ends might also put him upon this.

3. His report unto them.

And he spake all those words in their ears. — According to all these words, &c. Sept. — Before them. Cald. — Surely all this was moved by God's appearance, the terror of which would not suffer him to sleep, and when he was up and had called about him his servants, he acquaints them with all passages from God to him. 1. The way of discovery was by speech, 2. The matter was all fully which God had revealed to him. 3. The evidence of his discovery. It was in their ears, or in their presence and before them. Secondly. The servants resentment of all this is here set down.

And the men feared greatly, Sept. and Cald. to the same. 1. The subject here spoken of, is, the men, the miserable men, as the word import's, the same servants whom Abimelech called, and who were in measure guilty with him. 2. The affection here attributed is fear, that which is raised up from evil foretold to any. 3. The measure of it, it was very great and superlative. Whether it were anymore then slavish, I think need not be doubted. And whether Abimelech's were of any better kind seem's very disputable.

Learn thence.

D. 1. Early stirring followeth on those souls to whom God's terrible awakenings come in the night. God's terror make's for man's speed.
D. 2. Souls convicted of sin and charged by God, are apt to warn all other accessories to it.
D. 3. God may make one sinner a messenger to another, to declare his will.
D. 4. Wicked men over-ruled by God give out all his discoveries fully to whom they are sent according to his will.
D. 5. Mans fear is proportioned unto God's threatening.
D. 6. Great fear falleth on the wicked sometimes at the report of God's judgments, when he set's it on. Ver. 8.

2. Abimelech's carriage hereupon to Abraham, wherein we have to consider. 1. Abimelech's summons and charge unto Abraham, ver. 9.10. 2. Abraham's apology in way of answer, ver. 11.12.13. 3. Abimelech's return in kind entreaties, ver. 14.15. In the first these particulars occur. 1. Abimelech's summons to Abraham.

And Abimelech called to Abraham, — Or called Abraham Sept. That is, he sent for him to parly with him about his concealment of his wife, &c. And with purpose to restore her to him as God commanded.

2. Abimelech's charge laid on Abraham, 1. By way of expostulation wherein he complaineth of him in two things. 1. That he had brought these God's menaces and judgments on his house and people.

And he said, what hast thou done unto us? — Why hast thou done this unto me? Sept. Wherein, 1. The matter of the charge, Abraham thou hast been the cause of God's threatening, and afflicting me and mine, by thy dissembling, when I asked thee. 2. The manner sets it out more fully, it is by a passionate question, O Abraham what hast thou done unto us? As a man struck with the apprehension of evil threatened, he complaineth very bitterly and feelingly. 2. That he had done this causelessly.

And what have I sinned against thee, that thou hast made to come upon me and my Kingdom a great sin? — Because thou hast done a great sin, &c. Sept. Here, 1. The crime charged, thou hast brought a great sin, thou hast been the cause of the rapture of thy wife, and mightest have been of her pollution. 2. The extent of it, Thou hast brought guilt upon me and my kingdom, and not of a small but a great transgression, that might have pulled down vengeance from God to the uttermost. So uncleanness is judged by Abimelech. 3. The causlesnesse of this, did I at all injure thee, or offend thee that thou shouldst bring all this evil upon us?

2. By positive crimination, avouching his offense.

Works which should not be done thou hast done with me, — A work which none hath done, hast thou done to me. Sept. — Works which are not fit to be done, &c. Cald. Here. 1. The crime, Things which should not be done, that is evil works against God's law, a dissembling, exposing his wife to pollution, laying stumbling bloks in others way to make them sin. 2. The object against whom, thou hast done this to me, who have kindly entreated thee, and have not offended thee; and thou hast thus rewarded me to draw me into this great sin. ver. 9. 3. Abimelech's urgency upon Abraham to show cause of these his dealings toward them, or else to acknowledge and be ashamed.

Herein. 1. His instancy thereon.

And Abimelech said to Abraham. Again and again. 2. His demand of satisfaction in the reason of his doing, which concern's every man to give.

What sawest thou, that thou hast done this thing? — What looking upon, hast thou done this? Sept. Herein. 1. He chargeth Abraham, that he had done this thing, or this word by which he dissembled and concealed Sarah to be his wife, and thereby gave him an occasion of sinning grievously. 2. He giveth him liberty to plead for himself, What sawest thou? Or what came into thy heart that thou shouldst do thus? Speak, if thou hast anything to say. So he dealeth in moderation with him.

Learn from it.

D. 1. God's call to the mightiest oppressors in earth make's them call to the oppressed to make their peace.
D. 2. Evil unto strangers from the Church may be occasioned by the members of it.
D. 3. God openeth the mouths of strangers in such case to plead with, and reprove his Saints.
D. 4. It is a sad aggravation of sin in God's own to occasion evil to any without, causelessly.
D. 5. It is a sad charge upon any, specially upon Saints to lay stumbling blocks, and be occasion of sin to any.
D. 6. Uncleanness, adultery, is a great sin in the account of natural men.
D. 7. Sin prevailing on Kings or rulers bring's guilt on all their territories.
D. 8. Vnlawful works may be charged sometimes and justly by the world upon the Saints. Even upon Abraham.
D. 9. It is natural for men to charge faults on others rather then to take them home to themselves. V. 9.
D. 10. Offenders are usually instant in requiring account from such as offend them.
D. 11. Nature will give men liberty of just defense and apology against any charge.
D. 12. Marvelous is God's providence in awing and ordering the powers of the earth, to deliver his Saints from fear. Ver. 10.

2. Abraham's reply by way of Apology now follow's, ver. 11.12.13. Wherein we have to note. 1. The reason rendered for his concealment of his wife. ver. 11. Which was his fearful suspicion of two things concerning this place of his sojourning. 1. Their regardlessness of God.

And Abraham said, because I said, only the want of fear of God is in this place. — Sure there is no worshipping of God in this place. Sept. 〈 in non-Latin alphabet 〉 . 1. The replier here is Abraham, making use of his liberty to answer for himself as he was required. 2. The reply, which is the first apologetical reason of his fact, I have done this saith Abraham even made this concealment, from mine own jealousy, and fear, for I said within my own reasonings, there is only the want or denial of the fear of God in this place; only not fear of God in this place; the Sept. read, no worshipping of God, or calling on his name; and hereupon I concluded, where God was not regarded, I could not be secure. This first put me up on it.

2. The next reason of his fact, is their cruelty suspected unto men, especially professing God. — And they will kill me upon this word of my wise. — For my wifes sake. Sept. and Cald. — Here he discover's his jealousy and fear of hurt to himself was the cause of his concealment, not any hurt to come upon Abimelech and his; but such jealous imaginations were within him, impiety and cruelty dwell together, and if I speak but a word of my wife, these wicked men will kill me to enjoy her. It seemeth such practices had been, otherwise Abraham needed not fear of such cruelty to be first used against him.

Learn we hence.

D. 1. It becometh all, specially God's servants to give an account of their suspected actions being required thereunto.
D. 2. The best of God's servants may be too jealous of evil in and from others without cause.
D. 3. Ungodliness and unrighteousness dwell together. Where God is not worshipped, man is not regarded.
D. 4. The fear of God keepeth from doing evil or injuries unto men. Gen. 42.18. Pro. 16.6.
D. 5. Lust is cruel to enjoy it's desire, and slayeth all that stands in it's way.
D. 6. God may set his fear in places and persons, where man thinks there is none. So he did here Ver. 11.

His Apology is further carried on by an explication of his concealment, that it was not altogether untrue. ver. 12.

Wherein we have.

1. His assertion.

And in truth, or yet truly she is my sister, and therefore in soe calling her, I did not speak untrue. 2. His explication.

She is the Daughter of my Father, but not the Daughter of my Mother.

Quest. But how was Sarah Abraham's Sister?

Answ. 1. By his Fathers side, not the Mothers, so he saith expressly, yet this hath a special signification. 2. It is not therefore to be understood, that she was Terah’s own Daughter by another wife, as some have thought, but Harans Daughter the Son of Terah who was born of Terah’s second wife. So Terah was her Grandfather, and her Father dying before Terah, she is reckoned as Daughter unto Terah, and so Abraham means in this expression. Gen. 11.28.29. At this time such marriages were not forbidden.

Quest. Doth this excuse Abraham from all fault, though she was his Sister?

Answ. Surely no, for though the words had truth in them, yet they were used to deceive, and were an occasion of evil, both to Abimelech and Sarah: therefore not wholly excusable.

3. His confession of what was concealed.

And was to me for a wife. — Sept. and Cald. to the same. Now he acknowledgeth what he had concealed, she became my wife, and she indeed is my wife also. As there was no law then revealed against such marriages and therefore it was not condemned; now there is God's law against it, and therefore not to be imitated or commended, ver. 12. 4. His injunction on his wife, to do thus for him to conceal him in all places, therefore not intended to bring mischief on Abimelech or Gerar. Here we have to consider.

1. The occasion of this injunction.

And it was when Elohim made me err from my Fathers house. — And it came to pass, when God led me out my fathers house Sept. — and it came to pass, when people's wandered after the works of their own hands, the Lord applied me unto his fear, out of my Fathers house. Cald.

The occasion in general was his pilgrimage up and down in the earth, about which are given, The author of the motion, Elohim, which is read by some, God, and by others angels, a reason whereof is given, because the verb is plural here; and when Elohim signifieth God it hath a verb singular, Cald. All may be reconciled, for God is the author principally, and angels instrumentally, being commanded by God. 2. The terms of motion, from his Fathers house in Ur of the Chaldees to any strange place in his journey. 3. The motion, erring, wandering, moving from place to place. It was a pilgrims course which he took here below, accounting himself a stranger. Secondly. The injunction laid on her. Wherein. 1. The person enjoining, — And I said to her, even Abraham her husband and Lord. 2. The persuasive to enforce it.

This the goodness, kindness or mercy, which thou shalt do for me. — Righteousness for me. Sept. He layeth this charge upon his wife, as desiring it as the greatest favor and act of loyalty to him. 3. The injunction itself.

At every place where we shall come, there say to me, or of me, he is my brother. — Sept. and Cald. to the same. 1. The extent of the injunction, all strange places which were peopled, unto which they might come, so it was no particular design upon Gerar. 2. The injunction itself on Sarah, that she should conceal him. Say of me he is my brother, so in his own policy he provides for his own safety, without consulting with God. Yet thus he stayeth Abimelech's displeasure, informing him, that he had done no more, but what also was acted in other places. Ver. 13.

Quest. Did Abraham well in this injunction laid upon his wife?

Answ. Surely no, it cannot be defended to be a lawful act to conceal any truth for deceiving another, and to give occasion unto others also to sin. It showeth here some weakness in Abraham's saith.

Learn from it.

D. 1. Truth may be spoken in that which may be designed to deceive.
D. 2. Truth is to be spoken plainly, that it may not deceive others.
D. 3. Relation marriages have been nearer, which are now unlawful. Ver. 12.
D. 4. God make's his choicest Saints Pilgrims here below.
D. 5. Saints pilgrimage is an occasion sometime of using carnal policy.
D. 6. Evil, under the name of kindness, may be desired of God's own from their friends. It is their infirmity.
D. 7. Every place of the Saints sojourning may prove the place of its temptations.
D. 8. Superior relations in Saints may sometimes miscarry, enjoining that, which the Lord commands not. Ver. 13.

3. The next thing in Abimelech's carriage unto Abraham, is his kind entreating him (after this apology,) in three particulars.

1. His liberal donation to him,

And Abimelech took, &c. — Cald. same. — A thousand didrachmes. Sept. In the term, which contain the doner, the gift, and the receiver, there is no difficulty; only the expression of one sheep for a flock, and one ox for an herd is figurative. Some queries may be about this giving and receiving.

Quest. 1. Was it lawful to give men-servants and maid-servaints as a man-gives sheep and oxen?

Answ. Surely no, neither is it here to be conceived, that they were given in the same manner, but with the consent of the persons, passing out of the power of one Lord unto another. However there was a judgment on nations in those times to make bondmen, to buy, and sell, and give, and receive them.

Quest. 2. Why did Abimelech give these to Abraham?

Answ. Probably it might be upon these accounts. 1. With reference to the violence formerly done, in some measure to allay the bitterness of it. 2. It might be upon intimation that he was a Prophet to honor him. 3. To express also munificence and liberality unto him. These might persuade it.

2. His restitution.

And he made to return to him Sarah his wife. — And he delivered to him, &c. Sept. and Cald. Herein he obeyeth God's word, ver. 7. And provides for his own healing and safety. Ver. 14.

3. His commission to Abraham for liberty of habitation under his protection.

And Abimelech said, behold my land is before thee, in that which is good in thine eyes, sit down. — Dwell where it please thee. Sept. and Cald. to same.

Wherein, he grant's him.

1. Liberty for choice of habitation, here is great humanity.

2. Quietness of habitation, that he should sit down with his family without disturbance and in safety, Ver. 15.

Learn.

D. 1. God over-ruling in men, violence is turned to munificence and large benevolence to his own.
D. 2. Nature itself, under God's power, makes restitution of rapines for it's own preservation. Ver. 14.
D. 3. God can make oppressors to be protectors to his people.
D. 4. God sometimes giveth quietest habitations to his Saints among their enemies.
D. 5. The Prophets and men of God are desirable inhabitants in the land of strangers. Ver. 15.

3. The last carriage of Abimelech after God's warning, which is here noted, is toward Sarah, ver. 16.

Wherein we have to note.

1. The specially tem which he giveth her, twofold. 1. Concerning his dealing with Abraham.

And he said to Sarah, behold I have given a thousand shekels of silver, or silverlings unto thy brother. — A thousand didrachmes. Sept. — A thousand shekels of silver. Cald.

Herein some terms are to be opened.

1. The parties concerned herein. Abimelech pagan, speak's as followeth unto Sarah a professed believer, he that was deceived by her, who by concealment of her relation had offended him.

2. His speech unto her, wherein. 1. A term of advertisement, Behold, as calling her to special observation, Sarah takes notice of this. 2. The matter declared, which was in sum his gift to Abraham, himself was the doner, the gift, a thousand silverlings, the number is clear; but the weight and price of the silver disputed; yet by comparing Scriptures, and noting this use among the Hebrews, that where silver is expressed alone and not the price, shekels are understood. Num. 7.13.85. So when shekels are named and the metal not expressed, silver is understood, and no other metal. Exod. 30.13.15. Compared with Exod. 38.25.26. The Greek didrachmes is read for shekels also. Gen. 23.15.16. And the Cald. readeth shekels of silver expressly, which must be meant of the common shekel, which is conceived to be of the value of our shilling or 14. pound, but because coins were various in former and latter times, it is not punctually to be determined. It is enough to conceive it was a gift beseeming the King of Gerar to God's Prophet. The last term here to be noted is, the subject to whom this was given, to thy Brother, that is, as thou hast styled him to me, wherein he hinteth her fault, in her concealment of her husband; to him and not to thee have I given this. It is conceived by some to clear her from suspicion of having the hire of an harlot; but more probably it was to note Abraham her head, from whom she was to expect all her alimony.

2. Concerning her duty to Abraham.

Behold he to thee is a covering of eyes, to all which are with thee and to all, that is, strangers. — These shall be for an honor of thy face, and for all women with thee. Sept. — Behold that is to thee a veil of honor, because I sent to take thee away, and have seen thee, and all things which are with thee, and over all which thou hast spoken. Cald. — Much trouble is made about the sense of this, by reason of the relative, ( 〈 in non-Latin alphabet 〉 ) Which by some is referred to Abraham, and properly, it being a masculine; others to the silver spoken of which is a feminine, and therefore improperly. Those of the latter sort, say, that the silver was to get her a veil, to note her subjection to her husband, and hide her from all else, but laying aside that, the plain sense will appear by referring it to Abraham; and then, Abimelech minds her, Behold Sarah, look upon Abraham, whom thou calledst thy brother he is thy husband, and therefore a covering or veil to thee of thine eyes, that is, to terminate all thy sight or desire, that thou look not beside him, to any with thee in the family nor to any other: dissemble not anymore, nor cast away this veil.

Secondly. The special use unto which this item was given, and that was reproof; mild indeed, but closely applied unto her. — And she was reproved, or thus she was rebuked or checked. It must cause blushing for an holy woman to be thus justly corrected by a stranger from God's Church. It is read by the Seaventy, And in all things deal truly — And be thou reproved. Cald. Whether this were spoken by Abimelech, or related by Moses, that it was her reproof, it altereth not the matter.

Learn from it.

D. 1. God turneth lust sometimes into increpation; or by his checks maketh lustful sinners turn reproovers.
D. 2. Sinners are sometimes made reproovers to the Saints.
D. 3. Saints should take notice of their offense to sinners, as the turning of their hearts toward them for good.
D. 4. Nature teacheth, husbands are coverings to wives eyes to terminate their desires.
D. 5. Holy women may need sometimes to be remembered of their veil or duty.
D. 6. Incitation unto duty may be a full reproof for the neglect of it. Ver. 16.

4. The last head of this chapter is Abraham's return unto Abimelech, in praying to God for him, with the success of the same, ver. 17.18. Where we have reported unto us. 1. Abraham's act to God in his behalf.

And Abraham prayed unto Elohim. — Sept. same. — Before God. Cald. 1. The intercessor was God's favorite Abraham. 2. The matter of his prayer, doubtless it was Abimelech's healing, &c. 3. The manner also is implied, which was in faith. 4. The object was the only true GOD. Afterward called the God of Abraham.

2. The effect of prayer in a gracious return from God. 1. By healing Abimelech, who doubtless was smitten in his body, which required this healing; as for the terrors on his mind he had ease before. 2. His wife and maid servants were healed also from the evil befallen them, expressed in the next verse. And the fruit of this healing, that they brought forth children; so is it said, and God healed Abimelech, & his wife, and is maid servants & they bare children. The Seventy read, beasts also. — And they were refreshed. Cald.

Thirdly, The occasion of this prayer and healing, which was God's judgment upon Abimelech and his house, wherein. 1. The punishment itself not before related.

For Jehovah shutting shut up over every womb of the house of Abimelech. — Shut outwardly. 〈 in non-Latin alphabet 〉 . — Sept. — Every opening of the womb, &c. Cald. 1. The inflictor is here reported Jehovah himself, he that only shut's and open's. 2. The evil inflicted, shutting up of wombs, of which. 1. The nature is inquired what was it? Some conceive it; the first shutting against conception, but that is unlikely, seeing it could not appear in so short a time, for which reason, some think, that this is related by way of anticipation, some time before it was acted; but that cannot be demonstrated. Others conceive it a shutting up of their wombs, who were ready to bring forth and could not, because upon God's healing, immediately they brought forth as in the former verse, the Jewish Rabbins say that God had shut up these passages of nature both in men and women so that they were in great pain; for Abimelech was healed as well as his wife. However, it seemeth to be a present, visible, and notorious judgment, upon the house of Abimelech; which though unknown, weaken's not faith in the truth reported. 2. The cause provoking this punishment.

For the matter of Sarah Abraham's wife. — Sept. and Cald. to same. The rapture of Sarah is the sin here described. Which pulled down present vengeance on them.

It learneth us.

D. 1. As God is author of all healing, so prayer is the way of obtaining it.
D. 2. It is an honorable thing for parties injured to pray for those who have done them wrong.
D. 3. God's accepted ones, as Abraham, are his praying ones.
D. 4. God's gracious answer followeth his Saints prayers.
D. 5. God sometimes punisheth sin upon the very place.
D. 6. God's answer of love, make's fruitful. Ver. 17.
D. 7. God will regard the state of his own, to plague the world for offenses to them. V. 18.

CHAP. XXI.

IN this Chapter Moses returneth to the History of the Church, and of the bringing forth the promised seed, by whom the blessing should come upon the nations, which was broken of at the 16 verse of the 18th Chapter, where we had the last exhibition of the promise by God to Abraham, now followeth the history of it's performance.

In the whole Chapter are these three generals.

1. The history of the promised seed from it's conception to its weaning. Ver. 1. to Ver. 8.

2. The ejection of the bond woman's seed out of the Church. Ver. 9. to Ver. 21.

3. The league of friendship between Abraham and Abimelech. Ver. 22. to 34.

In the former general are these particulars.

1. God's performance of his promise, Ver. 1.2.

2. Abraham's obedience in doing God's will, Ver. 3.4.5.

3. Sarah's acknowledgment to God, ver. 6.7.

4. Isaac's weaning. Ver. 8.

The first of these which is the history of God's performing his promise comprehends these particulars.

1. God's visitation of Sarah. — And Jehovah visited Sarah as he had said. — Sept. same. — The Lord remembered Sarah. Cald. Herein.

1. The visitor, Jehovah, the eternal & almighty, the highest God, the lofty one.

2. The visited, Sarah, poor Sarah his handmaid, in her low condition both of sin and exile,

3. The visitation itself, which catried in it God's mindfulness of her, providence over her, appearance unto her, in his mercy, and love, to perform the good promised. God is said to visit two ways. 1. In mercy, as in this place and Gen. 50.24. Exod. 4.31. Luke. 1 68. 2. In judgment, Exod. 20.5, &c. Exod. 32.34. Here God visit's Sarah in love, to make her glad. 4. The rule of God's visitation, according as God had said. God's word of truth is the rule of all his performance, even as he had said many years before, Gen. 15.4. Gen. 17.19. And but the last year, when he came to destroy Sodom, Gen. 18.10.14.

2. God's execution and fulfilling of his word, — And Jehovah did to Sarah as he had spoken, — And the Lord made Sarah as he had spoken. Sept. — Cald. as Hebr. Herein. 1. The agent, the same Jehovah in his power. 2. The patient, the same Sarah, 3. The act, he did to her, or he made her, that is, able to conceive and bear, though her womb was dead as to that office. Rom. 4.19. So he had promised, and so he did revive nature after it was dead. 4. The rule repeated of his acting as well as visiting, according to that which he had spoken. That was, that Sarah should bear a son Gen. 18.10.14. Not a title of God's word faileth, but he fully bringeth it to pass. This is doubled, he visits according to his word, and acts according to his word; God's truth is dear to him, none shall find him failing. Ver. 1.

3. The effect of both in Sarah's conception and bearing & bringing forth. — And Sarah conceived, and bare to Abraham a son. — And conceiving she brought forth, &c. Sept. — Cald. as Hebr. The particle connecting, is rendered rationally, for Sarah conceived, which was a demonstration that God had visited her and done for her according to his word. Herein. 1. The subject spoken of, Sarah, visited and ordered by God, and now believing in him, for by faith she received strength and virtue prolific for this work. Heb. 11.11. 2. The effect wrought upon her twofold. 1. Conception, and the forming of the fruit in the, womb. Which never she had received before, and now aged 90 years. 2. Bearing, and bringing forth, she travailed and brought forth a son, even the promised seed. 3. The subject to whom this mercy is given; to Abraham, the promise was made to him, and the seed is accounted his, both this immediate and all other issues from him. Isai 41.8. Isai. 51.1.2. This is the covenanted Father to the Church forever. 4. The time of this effect, expressed, 1. By Abraham's age, it is said.

At his old age, which is interpreted, when he was an hundred year old, Rom. 4.19; beyond hope in nature to have a child. And therefore against hope he believed in hope to be the Father of many nations. 2. By the constitution of God. — To the prefixed time by God. Gen. 18.14. Which was from that time, the ordinary term of women's conception, and bearing about nine months; in the year after Sodom's destruction. 5. The ground of this effect, it is God's word twice mentioned before, which God now puts forth in power to bring the promised seed into the world, — Which he spake unto him that he would do, and because God had spoken it, he would not fail Abraham. His word only gave Abraham strength to beget, Sarah to conceive, and Isaac to come forth. Three times is this repeated in these two verses, to make impression in our minds of the original of this birth, and of the true children of the Church. Gal. 4.28. Ver. 2.

These observations are gathered hence.

D. 1. After all delays and difficulties upon God's Saints at last God's promised mercy come's forth to them.
D. 2. Free grace in the eternal and almighty God make's him humble himself to come and visit in grace poor creatures.
D. 3. God's gracious visitation, and creation of his will brings forth the blessed seed of the Church.
D. 4. God's sayings and speakings are the rule of all God's gracious actings to his Church. Ver. 1.
D. 5. Believers receive power to do above the strength of nature from the word of God.
D. 6. The seed typical and real wherein the nations are blessed is the son of promise.
D. 7. The seed of promise is reckoned or accounted only to Abraham. Heb. 2.16.
D. 8. Old age, and the most uncapable state of nature hindereth not God to bring forth the seed of promise.
D. 9. There is a set time for all God's promises, and at that time shall they be accomplished.
D. 10. God's word only ordereth times and means of bringing forth all the seed of promise. Ver. 2. And all the good that is promised.

2. The next particular in the first general is Abraham's obedience, together with his age when all these things fell out unto him, so that here we have to note. 1. His obedience unto God's command in two things. 1. In naming his son, according as God had said. ver. 3. Where we have, 1. The Imponent, Abraham.

It was the Father, yet in this directed by God, Gen. 17.19. 2. The subject of imposition, on whom he set's the name described, both by his present birth. — The name of the son now born unto him by promise, and by his mother, — Not any other, but that son whom Sarah's dead womb had now brought forth by faith in God's promise. 3. The name itself imposed, I it schak, Isaac as ours read. Which noteth gladness and laughter; the purport of which name may be either something foregoing, viz. The fulfilling of Abraham's joy in believing expressed now in seeing that son, at the news of whom faith made him laugh; Gen. 17.17. So he rejoiced also in seeing the day of Christ the true seed; or something to come, which was the gladding of heart not only to Sarah, ver. 6. but of all nations, that should hear of him and the mystery of God's will in him for the blessing of nations.

We may learn here.

D. 1. The Saints obedience will follow close God's performance of his promise. So Abraham.
D. 2. Extraordinary seed which God send's into the world, hath extraordinary providence in naming it.
D. 3. There is one eminent son or seed of promise, as given by God, so born by faith. Hebr. 11.
D. 4. The son of promise make's good his name, to make all glad, and laugh for joy who hear of him and look unto him. Ver. 3.

2. In circumcising his son whom here he nameth, wherein. 1. His work of obedience, which containeth in it. 1. The actor, Abraham. 2. The act of obedience.

And Abraham cricumcised, that is, cut of the foreskin of the flesh, Gen. 17.11.

3. The object of this act, his son Isaac, —The very son of promise whom Sarah bare. 4. The age of this son which is the time of giving this Sacrament.

The son of eight days, or being eight days old, for this was given him in charge, Gen. 17.12. Sept. and Cald. same. 2. His rule of obedience in this kind.

According to what Elohim had commanded him. 1. The almighty God. 2. His command is the only rule which Abraham observeth, in performing this duty of obedience in applying the token of God's Covenant unto his son Isaac. Gen. 17. ver. 9.10, &c.

Learn thence.

D. 1. Seal of Covenant, as well as the Covenant itself is due unto the child of promise.
D 2. The severest Sacrament is freely applied by believers, at, and according to God's will.
D. 3. God's word only can make Sacraments, appoint subjects for them, and administrators of them. Ver. 4.

2. Abraham's age is here added. ver. 5.

And Abraham was the son of an hundred years in his son Isaac's being born unto him. — He was of an hundred years, &c. Sept. — Cald. as Heb. He was an hundred years old, as we use to say, and Sarah ninety. The reason of the inserting of this here may be. 1. To show the strangeness of the miracle upon God's part, who calleth things that are not, as if they were, and by his word effects them and make's them be, as here to bring the son of promise out of a dead body. 2. To show the strength of Abraham's faith, who staggered not at sensible impossibilities in himself, when God had given forth his word. 3. To discover the certainty of God's promise at last to them who wait for it.

It Learneth us.

D. 1. The Spirit commends to the Churches observation the time and way of God's fulfilling his promises.
D. 2. God's promised seed is called out of a dead body and dead womb against all difficulties. No difficulties can hinder the performance of God's promise when his set time is come.
D. 3. The strongest faith appear's when sense is out of all hope.
D. 4. He that believeth shall see God's promise at last and be blessed, Ver. 5. Luk. 1.45.

Thirdly. Now followeth Sarah's resentment of God's dealings with her, as to the bearing of the promised seed: and bringing it forth. ver. 6.7. Which is discovered. 1. In her profession of God's work toward her and others. 1. God's work upon herself is confessed.

And Sarah said, Elohim hath made laughter for me. — Sept. same. — Joy. Cald. Herein we have, 1. The confessor, Sarah, an heir of promise with her husband, yet sometimes incredulous, and weak in faith, but now by faith receiving the promise of the seed of blessing, she in sense of her own weakness, and experience of God's faithfulness, break's out into this expression. 2. The confession itself, where about are considerable. 1. The scope of it, which doubtless is to exalt God in the work which he now had done for her being so unworthy, that she durst scarce trust God. 2. The matter of it, which is a thankful acknowledgment. 1. Of the author, Elohim the mighty God, he did all for her by his mighty power. 2. Of his work, he hath made laughter, it is a metonymical expression, the effect for the cause, that is, he hath given me cause of joy and laughing, by making a barren womb fruitful, and causing me to be the mother of a seed, which shall be a blessing to all nations. The cause of laughing about this was twofold, 1. Temporal, in bodily fruitfulness, and enjoying the fruit of the womb, this is God's reward, and therefore to be rejoiced in. 2. Spiritual, in respect of all that blessing to herself and nations, imported in the seed, as he was type, of the true seed of the woman, even Christ in whom she had cause to rejoice for her person as Mary did, who bare him. Luk. 1. Hereupon the highest joy and most glorious is the work of God upon his Saints that believe. 3. The subject of this, Sarah herself, it was made of God for her. Isai. 54.1. Gal. 4.27.

2. In profession of the same work of God upon others, Sarah showeth her due resentment of God's dealings with her now

Everyone hearing shall laugh with me. — For whosoever shall hear shall rejoice with me. Sept. — Shall congratulate me. — The like joy is here spoken of as before, which shall be to all nations, that hear of this birth by whom God's Covenant must come to them. Herein. 1. The subject spoken of, is every hearer, that is, Such to whom this news shall come, which were contemporary with Sarah if it be terminated upon that seed then born: but if it be extended to the spirituality of the seed; it must needs be all them who do hear and believe. 2. The Gospel or good tidings sent to these, they shall rejoice and be glad with Sarah, with joy unspeakable by believing.

This sense is not strange, if Sarah be here considered as a believer looking to the end of the promise. ver. 6. Isai. 66.10. Gal 4.22.26. Laughing must be as before, not of scorn. 2. Sarah's admiration is expressed, wherewith she entertaineth this work of God.

Wherein we have, 1. The admiration itself.

And she said, who would have spoken to Abraham, that Sarah should have suckled sons? — Who shall declare to Abraham, that Sarah suckleth a son or Child? Sept. — And she said faithful is he who spake to Abraham, and hath fulfilled it, that Sarah should suckle sons. Cald. — A good paraphrase this may be, none could say so to Abraham but God. In the whole note.

1. The term of admiration, who would have said? Surely none among men would have ever thought or spoken that such a thing should be, how strange a thing is this? 2. The matter of admiration. 1. About Abraham being old and dead for generation. 2. About Sarah being old and barren, with whom nature ceased as to such a work. 3. About the work itself, that she should have a fruitful womb, and full breasts, what a thing is this! I could not believe it myself, and who among men could reasonably expect it? She wonders not at the duty of giving suck, that was natural, but at the power of giving suck, which was wonderful. As to the plural of Sons or children, it is an usual change of number; for of more then the Son of promise we read not by Sarah; yet otherwise the phrase is interpreted by many; but there needs not anymore to be said, but the common use of putting one number for another. In all we see, Sarah, who was great enough, gave suck herself, and so performed the duty unto the fruit of the womb as God would have her.

2. The true cause of her admiration.

For I have borne a Son to his old age. — Because, I have brought forth a son in my old age. Sept. — Cald. as Hebr. This was the cause of the wonder, not so much to bear a son, but when both Father and Mother were so old, that there was no hope of such a thing, against hope to believe in hope, and see it effected, was the just ground of her admiration.

So in the spiritual application the Church wonder's at her seed. Who hath begotten me these? Isai. 49.21. Isai. 66.8.

Learn thence.

D. 1. Promises performed by God against all difficulties turn the weak in faith into their confessions of God's power and faithfulness.
D. 2. God's alone giveth cause of joy and gladness unto his people.
D. 3. The fruit of the womb is a just ground of gladness and rejoicing to men.
D. 4. The seed of promise is a special cause of the mothers rejoicing in it. So Mary, Luk. 1.
D. 5. The seed of promise is true matter of gladness and laughing to all that hear and believe in it. Ver. 6.
D. 6. The weak in faith upon the fulfilling of God's promise, break into the admiration of God and his works.
D. 7. The birth and suckling of the child of promise is all miraculous.
D. 8. The greatest mothers owe to the fruit of the womb its suckling. So doth Sarah perform it. And so should all, as God strengthens them.
D. 9. A fruitful womb and full breasts are joint blessings.
D. 10. Event of the fruit of the womb against sense in old age, is admirable; and should lead to honor God. Ver. 7. In the sight and enjoyment of it

4. The last thing in the first general is Isaac's weaning, reported, ver. 8. Wherein are related. 1. That which concerned Isaac the promised seed.

1. His growth, — And the child grew. This preced's his weaning, but how far this growth extended, whether, unto two, three or five years (as opinions among the Jews are various) it matters not; sure it was until he was fit to be taken from milk unto stronger meat, and was grown something great, according to the accustomed time of weaning; this is enough for us to know about it. 2. His weaning — The word used is noted by some, to signify the change of one thing for another, and so of milk for stronger meat, a taking of from the breast, to grow by stronger nourishment. So it is used. Psa. 131. 2. 〈 in non-Latin alphabet 〉 , Sept. 2. That which concerns Abraham is reported.

And Abraham made a great feast in the day of weaning Isaac. Sept. and Cald. To the same. Herein. 1. The subject of this history, is Abraham the Father, not a little affected with joy for God's goodness unto himself and son, that now he saw God's promise more and more fulfilled unto him. 2. The work of Abraham to express his joy, he made a great feast, so doth nature suggest and God allow his servants to delight themselves upon occasion of his goodness to them. Where we may read. 1. The nature of his work, a feast, which is most likely to be an holy festival annexed with sacrifice to give God praise. So it was. 1. Sam. 1.24. 2 The greatness of the work, it was a great feast, no ordinary solemnity to express thanks and joy. 3. The freeness of it, Abraham made it freely of his own ready mind, to call others to praise God with him. 4. The time of it, in the day of weaning Isaac. Many conjectures are about the reason of Abraham's choice of this time; some making it spiritual to signify the joy of regeneration and weaning souls from the world; others that therein Abraham might cross the custom of the gentiles in keeping days of nativity. But little weight of reason in these. Two considerations are more probable, 1. This was the fittest time in all respects to remember the kindness of God, to the child, mother, and himself, wherein he take's occasion of public rejoicing in God with those whom he inviteth. 2. This was now providentially ordered as an eminent time for the child of the bondwoman to discover malignity against the seed of promise; upon which occasion it seemeth here to be related, and hereupon the history of his ejection followeth. It is queried, what the guests were now at this feast? The Spirit is silent of them, yet probably those eminent ones, that were acquainted with God and were near to him might be invited by him. Some think Shem, Selah, Heber, &c. who were then surviving. But nothing of this being expressed, it is not matter of faith.

Learn now from it.

D. 1. God carrieth on his promise to his seed by degrees from birth to weaning. Growth from the breast is by promise.
D. 2. Such degrees of God's performing promise from the womb are to be observed by his Saints.
D. 3. Joy or rejoicing in God is suitable to such degrees of goodness unto the promised seed.
D. 4. Holy feasting is allowed by God to his servants for expressing their joy in him. Ver. 8.

2. The next general head of the Chapter followeth, which containeth, the ejection of the bond-child out of the inheritance of the Church, from ver. 9. To the end of ver. 21,

In the whole we may observe, two heads.

1. The ejection itself described, ver. 9. to 14.
2. The consequents of the same. Ver. 5.21.

In the former we have recorded.

(1) The cause of his abdication seen and urged by Sarah. ver. 9, 10.11.

(2) God's ratification of it. ver. 12.13.

(3) Abraham's obedience. ver. 14.

In the first of these we may observe in special.

1. The cause of his ejection discovered, ver. 9. Wherein.

1. The discoverer Sarah, the mother of the seed of promise, yet tender enough to Ishmael in his education in the family, therefore not prepossessed with any indignation against Ishmael; it is probable, she might observe such carriages of the bond-child before, and hide them, but now seeing it in the solemn time of rejoicing, and in the face of the assembly with them, she could not bear it longer. Whether Abraham saw it also and winked at it, there is no great matter in that. And Sarah saw Sept. and Cald. same.

2. The party discovered, is set out by by his relation. Sept. and Cald. same.

The son of Hagar the Egyptian whom she had born to Abraham. That is, Ishmael, whom Abraham begat by abusing Hagar his handmaid; by original from his mother he was an Egyptian, which is observable in this matter; by his Father the fruit of uncleanness. Hagar, not his wife, bare him.

3. The crime discovered, mocking. — Laughing, — Playing with Isaac her son. Sept. — Playing. Cald. — This must needs be a bitter, sarcastical jeering, and scorning the son of promise, which the Apostle calleth persecution: Gal. 4.29. It note's a contemptuous and malignant carriage. Job. 30.1.

2. The urging of this to Abraham by way of complaint for casting him out of the family. Wherein occur.

1. The plaintiff, Sarah said unto Abraham. She that had observed, told all the carriage doubtless to Abraham, desiring just recompense on the offender. That she spake not wholly of herself, nor from mis-guided passion may appear in that God ratifieth what she now requireth of Abraham.

2. The penalty required from him.

Cast out this bondwoman, and her son. — Sept. and Cald. same.

1. The penalty required, abdication, ejection, casting out from the Church and inheritance of the Lord.

2. The parties on whom it is required, The bondwoman and her son. It is more then probable that this Egyptian woman did abbet her son, and from them both is conceived to begin the Egyptian persecution of 400 years spoken of Gen. 15.13.

3. A reason urging this exaction.

For the son of this handmaid shall not inherit with my son, with Isaac. — Shall not be heir. Sept. and Cald. The reason given is somewhat peremptory, Sarah was not wont to speak so to her Lord, but this comes from God as afterward appears, and the Apostle saith, the scriptures speaketh this cast out, &c. Gal. 4.30. (1) The subject spoken of, is Ishmael the persecutor, the son of the Egyptian bondwoman, like mother like son.

2. The matter spoken of him which urged his ejection, he shall not inherit, neither in whole nor in part with Isaac the son of promise; and for securing that, cast him out. ver. 10.

In this history as spiritually applied by the Apostle.

1. Sarah note's Jerusalem above.

2. Isaac all the true seed of God by promise in Christ.

3. Hagar the literal Covenant of God abused by false teachers.

4. Ishmael all hypocrites and bond children hereby brought forth in the Church; the mother of the true seed espieth them that are born after the flesh mocking and persecuting the children of promise, therefore calleth to God her husband to cast them out all, that the true seed may enjoy the inheritance alone, Gal. 4.22. to the end.

3. Abraham's resentment of this complaint and exaction, ver. 11.

And the word was very evil in the eyes of Abraham, for the causes of his son, or for the sake of his son. — And the word appeared very hard before Abraham for his son Ishmael, Septua. — The word was too much displeasing, &c. Chaldee.

Herein are considerable.

1. The party resenting, Abraham, a Father.

2. The resentment of the exaction, it was very bitter and distasteful to him, he could not think upon it with patience, perhaps conceiving it only to proceed from Sarah's passion; for when God appears in it he saith no more, neither stop's he from putting his will into execution.

3. The reason of his resentment, his affection to his son, it was his son, and to cast him out and abdicate him, this was not easy for a tender Father to do, it was therefore a very hard saying to him; both his sin, and punishment required, were grievous to him.

Learn thence.

D. 1. Mocking, flouting of God's Children, and persecuting with scorns appears in natures bond-children betimes. Prov. 20.11.
D. 2. Bond-children in the Church envy all rejoicing in the children of promise.
D. 3. Observation and complaint of such persecution is had and made by heaven or the Church, to God. As here by Sarah. Ver. 9.
D. 4. Vengeance is required and granted to the casting out all such bondmen out of God's house.
D. 5. Such bond-children that scorn God's seed shall never inherit with them in glory. Ver. 10.
D. 6. God's sentence upon evil children sometimes pleaseth not good Fathers.
D. 7. Children's failings and punishment are bitterness of soul to gracious Fathers. Ver. 11.

2. God's ratification of Sarah's exaction for the casting out of the bond-child followeth, ver 12.13. Herein.

1. God's speech to Abraham by way of mitigation of his grief upon Sarah's complaint and desire.

And Elohim said, let it not be evil in thy eyes for the child, and for thy bondwoman. — Let it not be hard before thee, &c. Sept. — Let it not be displeasing in thy sight, &c. Cald.

Herein occur.

1. The comforter, who now speaketh to the ease of Abraham's heart, it is Elohim the mighty God; It is conceived by some, that he spake by a minister, as by Shem or some other, but the text is silent; and God was wont many times to speak immediately to Abraham, and no other way is expressed here. It is however doubtless God's authority which interposeth.

2. The word of comfort or support, which may be read.

1. By way of counsel, Let it not be evil that which is spoken of the lad and his mother as concerning their ejection, be not grieved nor vexed at it, so God is pleased to come in for the help of his afflicted.

2. By way of command. This thing shall not be evil in thy sight, (See thou grieve not) is is good in mine. 2. God's speech of injunction which ratifieth what Sarah had said, and discovereth it to be of God.

All which Sarah hath said unto thee, or, shall say in this matter) hearken to her voice — All things whatsoever Sarah may say, &c. Sept. — Rest contented with her. Cald. Wherein.

1. The injunction, and therein.

1. The authority enjoining, Elohim who must not be resisted.

2. The person enjoined, Abraham.

3. The matter enjoined, to hear all that Sarah had said, about the ejection of the bondwoman and her son, and to be obedient to it. Not hereby subjecting the husband to the wife, but only to God's will in this matter first discovered by her.

2. The reason of this injunction, which is here urged, twofold.

1. In respect of God's gracious purpose to Isaac.

Because in Isaac shall the seed be called unto thee. — Sept. same. — Shall sons be called unto thee. Cald. The general force of this reason is to this purpose, Abraham, all my promises reiterated unto you, I am resolved shall be made good in Isaac the promised son, therefore sequester any corrival from him, that he may be alone, by whom it is my purpose to gather my Church; send the bond-child away therefore, that in thy family I may carry on my intended work. More especially these terms are in it.

1. The party whom God will honor, it is Abraham to whom he had promised a seed, unto thee, or by thy name shall a seed be called.

2. The honor which is here mentioned, a seed shall be called to thee or under thy name, which according to the interpretation made by the Spirit is fourfold.

1. The eminent seed, even the Son in the flesh. Hebr. 2.16.

2. The seed natural and Spiritual in the Church. Rom. 9.7.8.

3. The seed spiritual but not natural, as gentiles. Rom. 11.15.

4. The seed natural and carnal but not spiritual, such as was Israel after the flesh but not according to promise. Rom. 9.16.

Now as to these last, they bore the name of Abraham, as being in the visible Church, but were not of those to whom the promise came. The three former are mainly intended.

3. The means whereby God will bring this to pass, viz. In Isaac: this is the only seed of promise by whom all shall be accomplished in time; upon all which considerations it is my will, let this Son of promise be singled out, and the bond-son sequestered. ver. 12.

2. The next reason concerns Ishmael, that however God shut him out of this line, yet he will not utterly cast away care of him as to outward good. So it follow's.

And also the Son of the bondwoman, I will set him for a nation, because he is thy seed. — I will make him for A great nation, &c. Sept. — Because he is thy Son. Cald. Herein we have. 1. The act of providence mentioned, I will make the Son of the bondwoman for a nation, yea and that a great one, as the Sept. expresseth, of which many nobles. Gen. 17.20. This was as much as ever the mother or the son desired, to be great in the world, and as good as Isaac in worldly power. This God vouchsafeth, and of him is the greatest nation on earth, the Turks, the bitter enemies of the Church of Christ. 2. The reason of this providence also, because he is thy seed, i. e. his son in the flesh, and so sprung from Abraham; now though God shut him out from the inheritance of his Church, yet he provides a portion in the world for him; and that for Abraham's sake.

Learn from it.

D. 1. God himself cometh in sometimes to heal the griefs, and remove offenses from his Saints taken at his providence.
D. 2. That should not be evil in man's eyes which is good in God's concerning his severity on near relations.
D. 3. God sometimes giveth his oracles by the less to the greater Saints to which obedience is required.
D. 4. Slavish Ishmael's, and their mothers must be cast out of the house of God at last.
D. 5. In Isaac or Christ is that seed only called who shall dwell in the house of God forever.
D. 6. All are truly numbered to Abraham as his true seed, who abide in God's house. V. 2.
D. 7. Ishmael's in the Church may have glory and preeminence in the world.
D. 8. All worldly good is granted to Ishmael's for Abraham's sake. So the wicked fare the better, for the Church. V. 13.

3. The last thing considerable in this ejection is Abraham's obedience, wherein are to be noted. 1. His preparation for it.

And Abraham morning'd it in the morning, or dawning of the day. — And Abraham arose, at the first peeping of the light. Sept. — Cald. same. Herein note. 1. The connection, this obedience is coupled to God's command, not to Sarah's intimation.

2. His act of preparation, he was up early at the dawning of the day, when he knew it was the will of God, he delayed not to do God's commandment. 2. His provision, which he makes for them.

And he took bread, and a bottle of water and gave to Hagar putting on her shoulder. — And put the child upon her shoulders. Sept. — Cald. as Hebr.

The provision is but slender, especially for so great a man, and so much affected toward his son; to suppose that under these all other provisions are carried, is not so rational in this place, where the bottle of water is mentioned. The quality of the provision is common sustenance; the quantity no more it seemeth then she carried upon her shoulder, for it was soon spent. Why this should be so, many conjectures are made; but in short the safest is, that this was done by God's special order, and by way of correction, as well as to be an occasion of his discovery to them in the way. In that the Seventy read, he put the child upon her shoulders, it is neither suitable to the grammar of the text, nor consonant to reason, he being conceived now by most to be about 18 years of age for he was 14. when Isaac was born, and now he was weaned. 3. His delivery of his son to her. — And the child or lad he gave to her, that is, according to God's sentence to be gone from his house. 4. His dismission of them.

And he sent her away. That is, with the bond-son to depart. Once she run away, & now is she sent away by God's special order, with her son also. 5. The peregrination of the mother with the child.

And she walked and wandered in the wilderness of Beersheba, 1. Their motion, she with her son went away. 2. Their wandering, this was God's hand in displeasure, both are observable: and the place, a wilderness between Canaan and Egypt. Here by a prolepsis called the wilderness of Beersheba, which was so named afterward upon some special occasion, as we read. ver. 31. — ver. 14.

Learn hence.

D. 1. God's command hath faiths obedience ready at a beck for the hardest work. Abraham presently obeying and is early up.
D. 2. Such as abuse abundance of mercies in the Church are likely to taste of hardness. Sent away bare and empty.
D. 3. The bondwoman & bond-children are sent out of the Church: at last wrath meets with their sin.
D. 4. Such abjects from the Church are wanderers in the wild places of the world. V. 14.

2. Now follow the consequents of this ejection, which are.

1. The failing of provision.

2. The fainting of the bond-son. ver. 15.

3. The mothers sorrow for him. ver. 16.

4. The respect of God unto them both. ver. 17.18.19, &c. The two former events consequent are in ver. 15.

1. The failing and want of water.

And the waters failed from the bottle. — The water of the bottle failed, Sept. — And the waters were spent out of the bottle. Cald. This was a sad consequent of their ejection and wandering in such dry wilderness places. 1. The matter wanting was the greatest necessary for thirsty travellers, Waters. What more needful than this for poor travellers in hot and dry places? 2. The defection of this was total, they had none left, when their souls were ready to faint for thirst. Their bottle was dry, it was but a stinted vessel, therefore not long likely to afford them drink. A great trial and affliction upon poor creatures. 2. The misery of the son especially expressed in this act of his mother.

And she cast the lad or child under one of the trees or shrubs. — Under one fir tree. Sept. — Cald. as Hebr. This whole action supposeth Isma • l in a fainting condition, not fit or able to travel any farther. Wherein.

1. The agent is the Mother, doubtless full of discontent and trouble for these adverse providences. 2. The action, is the casting of her son under some tree, or shrub, or thicket; not from her shoulder, (as some vainly speak) bur there disposed him; when he could go no further, as the fittest receptacle in the wilderness. This was a sad repose for any sick man, but the worse for Abraham's son who had enjoyed better places and entertainment before. Yet this providence casteth upon the bond-child, who began so soon to persecute the seed of promise, and to despise the privileged of God's Church: He is made now to feel, it is worse in the wilderness, then in God's portion.

Learn hence.

D. 1. Providence sometimes maketh them who abuse fullness to want a little water.
D. 2. Bottle water, or limited refreshings in creatures are soon spent. Little trust to them.
D. 3. Creature-helps decaying and failing men of the world, life and strength decayeth with them.
D. 4. Mothers in the flesh are apt to throw away miseries in their children out of their sight anywhere.
D. 5. The shelter of a shrub or a tree is that only which God sometimes allot's to sinners in misery.
D. 6. Ejection out of the Church of God may bring outward wants and miseries with it upon scorners.

3. The next event is the mothers sorrow & bitterness for her son and these evils now come upon both.

Herein. 1. Her discession from him

And she walked and sat by herself over against, drawing forth about the shot of a bow, or, as those who shoot in a bow, that is, so far, or thereabout. — As a bows cast. Sept. — A far of, as much as a bow can shoot. Cald.

In this motion and posture, may be read her bitterness and trouble.

1. Her motion, speak's her weariness of beholding misery justly fallen upon the bond-child, which both her and his wickedness brought on him.

2. Her posture speak's her sadness further sitting down in discontent and passion.

3. The distance notes her affection to be out of the cry or groaning of the child there desponding and giving it up for dead. So nature seeks its ease, it would go far from misery. 2. Her passionate reason concerning him.

For she said, I will not, or let me not look upon the death of the child. — I will not see the death of my child. Sept. — Cald. as Hebr.

Herein may be.

1. Natures prevention of God, it casts upon death when God intends it not, the child must die, so she cast's.

2. Natures averseness from bearing the hand of God, let me not see, or I will not see, though it might be affection to the child, yet it is impatience as unto God, this being his hand upon him.

2. Her lamentation over him.

And she sat over against, and lift up her voice, and wept. — And the child crying out wept. Sept. — Cald. as Hebr. Here is natures vent when charged with evil. 1. It sets itself over against its misery, to view something of it at least. 2. It pour's out its complaint, voice and words vent the hearts oppression. 3. It laments and weep's when it cannot help. This is poor nature, and the best to be expected from creatures in misery. Ver. 16.

Learn from it.

D. 1. Nature would depart from misery if it could, but not from sin.
D. 2. Outward misery put's nature to a sad posture. Its estate is but miserable.
D. 3. Nature may sometimes get a bows-shot of from misery.
D. 4. Corrupt nature is ready to prevent God in his judgments or do what may hasten them on. She takes a course that must bring certain death to her son, when God meant it not.
D. 5. Nature is impatient to see, or bear the hand of God.
D. 6. Nature may sit down and complain and bemoan its misery, but it cannot help. So was it with Hagar. Ver. 16.

4. The next event is God's respect to child and mother, under this bitter distress and fear of death which was upon them, which is described, ver. 17. to 21. Note herein. 1. God's audience of the child.

And God heard the voice of the lad. — From the place where he was. Sept. This maketh the Seventy render the last clause of the former verse of the crying of the child. — The voice of the lad was heard before God. Cald. In this is discovered, the inclination of God's ear to the voice of misery, even in them which are outcasts from the Church. So was Ishmael; yet in his faintings, and groanings, God in his providence, heareth so, that he cometh in for help. No doubt also, but God heard Hagar crying and weeping for her son, so as to succor them.

2. God's providence in this strait, expressed in the mission of his angel to them, whose work is evident. 1. In his advocation to Hagar.

And the Angel of God called to Hagar from heaven, Sept. and Cald. same. 1. The messenger calling, is an angel of God, such as are intended ministers for the heirs of salvation, yet here speaking to one cast out of the Church. 2. The party called unto, is Hagar, one that brought forth a bond-child to Abraham and was set in opposition against the free woman, yet now in misery. 3. His call unto her, with its scope.

2. In his expostulation.

And he said unto her, what it to thee Hagar? — What is the matter Hagar? Sept. — Cald. as Hebr. This he inquireth not as ignorant, but urgent upon her, for her complaint, to correct her, and comfort her.

3. In his consolation. Wherein.

1. His encouragement, Fear not, — Sept. and Cald. same. That is, neither the death of the child, nor evils on thyself; such she feared now. 2. The reason of the encouragement.

For God hath heard the voice of the child, there where he is. — In the place where he is. Sept. — Cald. to the same. The same that was expressed before, and to the same sense: it noteth God's observation, acceptation and salvation of him from his present danger.

Learn thence.

D. 1. God heareth the cry of the miserable, though reprobates, as to outward condition.
D. 2. God's Angels may give some outward comfort and help unto outcasts from him.
D. 3. Outward fears may be taken of from abjects out of God's house.
D. 4. God knoweth the places of the miserable, to come and help them. Ver. 17.

4. God's providence to them appear's in the Angels exhortation of her. ver. 18.

Wherein are to be observed.

1. His counsel to her.

1. For rising from her sad, and disconsolate discontented posture — Arise. — Sept. and Cald. same.

He adviseth her in this, that her help is not in sitting still and doing nothing therefore doth he rouse her up, in order to their help. 2. For succouring the lad who was fainting, — Lift up the lad. 〈 in non-Latin alphabet 〉 — Take the child. Sept. — Cald. to same. She had left him in his misery, fore casting his death, now she is advised not to give him up for lost, but go and succor him and stay him up. 3. For further strengthening of him. — And strengthen thy hand upon him. — And hold fast his hand. Sept. — And take him in thy hand. Cald. or take thy hand upon him; that is doubtless, hold him fast, stay him up, let thy hand be still upon him to sustain and comfort him. 2. His reason of this advice, which is God's former promise repeated, — For I will set him for a great nation. — Cald. same. — I will make, &c. Sept. Here the angel speaketh in the name of God, for he alone is the promiser; and this promise he now repeateth to encourage her to duty in all the former particulars to take care of the child: for God was resolved to set him as the head of a great nation in the world, therefore it became her to follow counsel, and provide for the child's life. This was revealed to Abraham, Gen. 17.20.

It Learneth us.

D. 1. Natural sorrow or discontent is sullen and sluggish to help, until roused up by God.
D. 2. It is God's counsel to nature, not to despond in afflictions, but to use means of help, while there is hope.
D. 3. It is God's will to strengthen hands for help in lawful ways of healing misery.
D. 4. God's promise engageth duty for bringing about salvation, whether temporal or eternal. Ver. 18.

5. God's providence appear's further in opening Hagar's eyes, and discovering to her means of saving life which she saw not before, ver. 19.

Herein we have. 1. God's act of goodness reported.

And Elohim opened her eyes. Sept. and Cald. same.

1. The agent is Elohim the almighty God. 2. The act is opening eyes 3. The Patient Hagar. How God did this, is the question. That it should be by making a spring miraculously out of the earth is not probable, for that had been an opening of the earth, and not of her eyes. It is therefore rationally conceived that there was a well nearer, but either by her overflowing passion with weeping, or by God's restraint of her sense, she did not discover it until God removed the veil and opened her eyes. This seem's to be the bare history. 2. The consequents of this act of grace, observable in Hagar.

1. Her discovery of the well.

And she saw a well of water. — Of living water, i. e. Springing. Sept. — Cald. as Hebr. Here beginneth the healing of their misery, even in the discovery of the means which God affords. Water was their want, they had none, neither did she know where to get it; now God giveth her to see that at hand which might preserve life. When God open's eyes, they discover good.

2. Her supplying from thence the present want.

And she went and filled the bottle with water. — Cald. same. The Septuagint mentions not water, but that must be understood. Now her bottle-comfort is supplied, and a more lasting store continued by the special care of God, who alone make's springs in the wilderness. Isai. 35.6.

3. Her refreshing of her Son.

And she gave drink to the lad. — To her child, Sept. — And she gave the child to drink. Cald All to the same sense. Hereby God was pleased to provide, for recovery of the Spirits of the lad for present; though out cast from the Church. So was he pleased to make a stop unto their present fear: for doubtless he revived thereupon.

Learn hence.

D. 1. It is God's special goodness to open the eyes and minds of the afflicted to see a way, and means for their own help.
D. 2. Discovery of means seasonably inviteth the afflicted to receive supply.
D. 3. Means must be applied, if healing be expected. Ver. 19.

6. God's providence to them in the after time of their being, when this distress was over. Ver. 20.21.

Wherein.

1. God's respect to the lad. —

And Elohim was with the lad. — And God was with the child. Sept. — And the word of the Lord was for the help of the child. Cald. This presence of God with him was of common providence not of special indulgence, as to the Saints. Jos. 1.5.

2. The consequents of this general presence of God. as, 1. The growth of the child. — And he waxed great, i. In stature. — Sept. and Cald. to same. This growth doubtless was according to years of life until he came to maturity in the age of man. This was of God. 2. His habitation, expressed, 1. Generally, ver. 20.

And he sat down in the wilderness. — And he dwelt, &c. Sept. so Cald. 2. Specially, ver. 21. And he sat down in the wilderness of Paran. It was a wilderness adjoining to the desert of Sinai, thorough which the Israelites journeyed in coming out of Egypt. Num. 10.12. Numb. 13.1.4. Deut. 33.2. It is storied to be a wild barren place, yet such as God hath appointed for the seat and dwelling of a wild man Herein was much of his providence. 3. His profession or trade of life.

And he was a shooter of the bow, or shooting the bow. That is, an archer, which is a paraphrase of a soldier or warrior. — An archer, Sept. The Cald. is as the Hebr. In sum he professed to live by violence, and what he took he held; so he lived and got his territories. 4. His marriage.

And his mother took for him a wife out of the land of Egypt. — Out of Egypt. Sept. — Cald. as Hebr.

Where we may note.

1. Under God the chief orderer of his marriage was his mother. This is a natural right. 2. The choice she make's, it is among Pagans, that know not God, an Egyptian Idolatress, fit for him that was cast out of the Church. 3. His acceptance included, he entertained his mothers offer: thus God's providence permitts and orders to accomplish his word.

It Learneth us.

D. 1. A general presence of God with reprobates is allowed by providence. God fill's heaven and earth.
D. 2. General providence causeth growth of children to maturity.
D. 3. Violent professions are permitted and ordered in the world by his general providence. Ver. 20.
D. 4. God fit's in his providence wild places for wild men.
D. 5. Parents have right by the law of nature to dispose their children in marriage.
D. 6. Carnal parents are ready to match their children with Egypt, rather then the Church. Ver. 21.

3. The last general head of the Chapter followeth, which is the league made between Abim • lech and Abraham, ver. 22. to 34.

Wherein these particulars.

1. Abimelech's proposal ver. 22.23.

2. Abraham's answer. 24.25.

3. Abimelech's reply by apology. ver. 26.

4. The Covenant-striking between them. ver. 27.

5. Abraham's purchase of a well. ver. 28.29.30.31.

6. Abimelech's departure. ver. 32.

7. Abraham's plantation and work ver. 33.34.

To the first, in Abimelech's proposition note, 1. The time of it.

And it was in that time, Sept. and Cald. same. The notation of the time which was about the weaning of Isaac, and the ejection of Ishmael, is not to be passed over; that the following treaty with a stranger, should be upon the ejection of a son, something of good may be in it, or at least a new trial cometh upon another; for making leagues with strangers and mighty men seldom goeth without its snares. 2. The proposer of the following motion.

And Abimelech said, and Phicol the Prince of his host unto Abraham in saying, or chief Captain and Commander. — And Hochosad his Usher, Sept. addeth. Cald. as Hebr. The crown and sword come together here to make league with Abraham, and they are first in proposing. Doubtless an awe set upon them by God maketh them do thus; otherwise such would not stoop. 3. The reason of their proposal rendered by them.

Elohim is with thee in all that thou art doing. — Sept. same. The word of God is thy help in all things which thou doest. Cald. In general, they urge, that God's presence with Abraham was the cause of their addresses to him, and soliciting such a Covenant with him.

Quest. How did they see God with him?

Answ. Doubtless in visible ways of discovery, such as they could not deny to be demonstrations of God's gracious respect.

1. His rebuking Abimelech formerly for Abraham's sake.

2. The strange birth of Isaac, which made all wonder.

3. The daily providence visible upon Abraham's Tabernacle prospering him. These and such like made them conclude God was on his side, and therefore thought it good to be in league with such a man to prevent evils.

Fear more then love provoketh this overture from them.

1. The proposal itself made, wherein are desired.

1. The form of making league by oath.

And now swear to me by Elohim. — By God. Sept. — By the word of God. Cald.

1. The form of confirmation is an Oath, this was taken among them and other nations as a Sacred tie.

2. The object terminating this Oath, the true GOD only, the almighty who could avenge himself upon treacherous dealers, and recompense the just. In and by him Abraham is desired to swear, but by no idol of the Philistines.

2. The matter of the league is expressed.

Wherein.

1. A note of attention — Behold, attend to what I say Abraham, Sept. and Cald. want this; but it is emphatical as to the work in hand.

2. The thing itself adjured.

wherein. 1. The negative.

If thou shalt lie, — That thou wilt wrong. Sept. — Hurt not. Cald. — The expression in Hebrew is the proper way of swearing, if thou shalt lie, God is witness and judge, he will require it. Or positively thus, swear that thou wilt not lie, that is deceive, injure, wrong, against these is oath taken; which carrieth in it faithfulness, goodness, and truth to be performed.

2. The positive, According to the kindness that I have done to thee thou shalt do unto me. But according to the righteousness which I have dealt with thee, thou shalt deal with me. Sept. — Cald. as Hebr. Here we have the affimative matter sworn, whereof. 1. The matter is observable, thou shalt do kindness, mercy, all the duties of friendship.

2. The rule or measure, as I have done to thee; thou hast found good from me, do no less to me or mine.

3. A motive added.

Because thou hast sojourned in it, even the land, for which I desire to make league with thee. Sept. and Cald. to the same.

As if he should say, thou hast been a stranger in the land; and hast found kindness here, this I adjure, make retaliation, show kindness to me and to this land still, wherein thou hast been a stranger.

3. The parties for whom this Oath is made. To me, and to my son, and to my grandson, and with my land. — Not me, nor my seed, nor my name. Sept. — Cald. as Hebr. Thus he provides for all interests private and public, wherein he is concerned; to secure peace, safety and good from Abraham unto them.

It learneth us.

D. 1. The time of trouble from one side may be a time of peace from another to God's Saints.
D. 2. Trials from without as well as in their own families may be the Saints portion. Leagues are trials.
D. 3. Crowns and swords God can awe to seek a league with his Church.
D. 4. God's eminent presence with his Church make's the enemies seek peace with them. V. 22.
D. 5. An Oath is a sacred bond even in the school of nature.
D. 6. Nature teacheth that God alone is to be sworn by, in matters due and right.
D. 7. Nature abhor's falsehood, wrong, injury, and seek's to secure itself against it.
D. 8. Natures law is retaliation of kindness for kindness.
D. 9. Sojourners even Saints owe respect to the places where they have found mercy. Ver. 23.

2. Abraham's answer to this proposal followeth. ver. 24.25. Which standeth in two branches.

1. His concession to him.

And Abraham said, I will swear. — Sept. and Cald. same.

1. The concessor here is Abraham to Abimelech, the friend of God to a stranger, yet in matters just and equal he is not averse to yield.

2. The concession, I will swear, i. e. In form and matter proposed, I will lift up my hand to the Almighty, that I will not deceive thee, nor thine to injure you, but I will show kindness to you, as I have found it in this land of my sojourning.

Quest. But should Abraham swear at the demand of Pagans and strangers from the Church?

Answ. 1. It is not a lustful demand to have him swear for his pleasure, this were evil.

2. It is required in a just cause, and upon good terms such as God owneth.

3. In such cases it is lawful to swear to strangers and it is duty to keep such oaths toward them.

2. His reprehension. ver. 25. About which is reported.

1. The act.

And Abraham reproved Abimelech, or discoursed with him, and convinced, and checked him. — Sept. and Cald. same.

2. The ground, occasion, or cause of this reproof. Upon the causes of a well of water which the servants of Abimelech took away by violence. — About wells of water, Sept. — Cald. as Hebr. Wherein.

1. The crime charged; violence in taking away a most necessary support for life, a well of water. 2. The parties charged, Abimelech's servants, who, was supposed would not adventure to do it, but upon his liking or connivence at least; and therefore in making league he provides to have restauration of properties, and to be secured from violences in such cases afterward.

Quest. Why did not Abraham complain before?

Answ. 1. His patience in a strange place he thereby expresseth. 2. Now was the fittest time when the offender cometh to desire peace for himself and servants. Just was his exception and increpation in this matter.

Learn thence.

D. 1. It is just for the children of the Church to yield unto a lawful peace with strangers.
D. 2. It is just that God's servants should swear against all wrongdoing, and for well-doing to strangers. Ver. 24.
D. 3. It is equal for Saints in making peace to heal their own wrongs and provide for future good.
D. 4. Servants violence in some cases is to be required from their masters. Ver. 25.

3. Now followeth Abimelech's Apology to Abraham's crimination. Ver. 26. wherein something is implied, which is restitution of the well, as the sequel showeth, and something is expressed, in order thereunto.

1. He plead's ignorance of the fact.

And Abimelech said I know not who hath done this thing, or work or matter. — Sept. and Cald. same. Whether ignorance pretended, were simply so of persons and fact altogether, is questioned by some, and thought rather to be feigned; however this is surely a fault that rulers do neglect to visit and take account of their servants and comissioned officers, upon which oscitancy, servants are more bold to do evil, yet this plea, if true, excuseth a tanto. 2. He plead's Abraham's remissness in complaining.

And also thou hast not declared it unto me, i. e. Not brought it before me for justice. — Sept. and Cald. to same purpose. As if he had said, could justice be done for thee, and thou conceal injuries offered? Why Abraham did not complain before now, is not expressed: conjectures may be, that a remedy was not so easily to be had before, as now when a league of friendship is desired by the king. Abraham therefore takes his opportunity. 3. He plead's his ignorance of any rumour about this matter. And also I heard not besides today, — Sept. and Cald. same. So that nescience of fact and rumor he pleads as his excuse, until this very time, and then was ready to do him justice.

Learn from it.

D. 1. Powers awed by God may be content to answer for themselves unto injured plaintiffs.
D. 2. Ignorance of wrong acted, which is not feigned nor willful, may excuse magistrates in measure for not doing justice,
D. 3. Concealment of wrongs from rulers by plaintifs may be a vindication of judges for not righting them.
D. 4. Restitution made in the time of wrong discovered, is some satisfaction for injuries sometime endured.
D. 5. Court-servants do wrong sometime, which Kings know not Ver. 26.

4. The Covenant-making between these parties followeth, ver. 27.

Wherein are considerable.

1. An act preparatory from Abraham to Abimelech, — And Abraham took sheep and oxen, and gave to Abimelech. — Calves, Sept. and Cald. — The reason of this act may be conjectured.

1. To express homage to the king of the country. 2. To express Abraham's readiness to peace by these tokens of love and frindship rendered to the king.

Quest. Did Abraham well to submit himself when he had all from God to be Lord of it?

Answ. Yea doubtless. 1. It is to be presumed that Abraham did it not without God. 2. The time of Lordship promised to Abraham's seed was not yet come, therefore he looseth nothing hereby, given him of God.

2. The act consummatory, — And both they strake a Covenant — And both Covenanted a covenant. — Made a Covenant. Cald.

Wherein note.

1. The parties, both Abimelech and Abraham, 2. The act done by them, they struck a Covenant, which is as much as, made a Covenant; only in the expression are carried. 1. The matter of it, which was about the very things proposed by Abimelech, not to injure one another, but show kindness, and do justly from one to other. 2. The form of it, they struck it. A phrase taken from smiting in pieces the sacrifice, between the parts whereof they used to pass; it is probable by the phrase, they did so here: but that is evident, that by oath they did confirm the Covenant between them.

Learn thence.

D. 1. Wrongs being opened and redressed, God's servants are not backward to a lawful peace.
D. 2. Saints are just and ingenuous to give superiors their dues, and deserve their just favor.
D. 3. Covenant-striking between the Church and the world, against evil and for good is very lawful. Ver. 27.

Fifthly Abraham's purchase of Abimelech after Covenant, to avoid future quarrels about the well, is here recorded, ver. 28.29.30.31.

Wherein.

1. The price set apart by Abraham. — And Abraham set seven ewe-lambs of the flock by themselves. — Sept. and Cald. same.

This act is distinct from the former, and tends not to sacrifice but a civil contract, for the well in question, and the confirmation of the purchase of it to Abraham.

Wherein.

1. The agent, Abraham, solicitous to prevent future contentions after Covenant. 2. The act, set a part, that is for special use, as after he declare's, 3. The matter sequestered, seven ewe-lambs, the matter were lambs, the sex female, the number seven; some conceive many mysteries in all these, but Abraham declareth the use of them plainly without a riddle, ver. 30. That they were as a testimony of Abraham's propriety in the well for him and his. The conceits of these lambs to be impressions upon silver, and that the number seven should note seven things to be refused, if the Covenanters brake, are but vain Cabalisms. Ver. 28.

2. Abimelech's question or inquiry, after this act of Abraham. — And Abimelech said unto, &c. This query discovers, that these lambs were not set as ordinary pledges in Covenant making, for then Abimelech would have known, what they did mean; but he did not understand Abraham's mind in them yet, and therefore, they did concern some special matter, as the comfirmation of his right in the well. Yet being done among other rites of making league, Abimelech inquireth rationally about the use of them, and thereby must take more notice thereof in the return of Abraham unto him. Ver. 29.

3. Abraham's resolution.

Wherein he declare's.

1. The donation of them to Abimelech, — Thou shalt take at my hand, I give them.

2. The use of them; — That they may be for me a witness that I have digged this well. Sept. and Cald. same. So that the plain use of all these is, that they might be as seven witnesses for confirming the purchase of this well to Abraham, to avoid disputes in time to come. ver. 30.

4. The nomination of the place by a signal name that might always be a memorial of this confederacy.

Wherein.

1. The imposition of the name, — Therefore he called that place Beer-Scheba.

2. The reason of the imposition, — Because there both were sworn. — Sept. and Cald. same, As to the name, it is found upon two places, one in the tribe of Dan as some report; the other the south bound of the land of Canaan in the Lot of Judah. Josh. 15.21. This is the place here intended: the end of imposing it, that it might be a signal and memorial both of their Covenant and Oath. ver. 31.

Learn hence.

D. 1. It is prudence in God's Saints to provide for future peace as well as present quiet with the world, in good ways.
D. 2. It is wisdom to part with a little goods for much quietness in the world. Ver. 28.
D. 3. It is but rational for men to inquire and understand all particulars in undertaking confederacy with any. Ver. 29.
D. 4. It is just and good to secure propriety in the lot which God giveth from the exceptions of men.
D. 5. Fruits may be witnesses (i. e. pledges) of Oaths and Covenant made between men. Ver. 30.
D. 6. Monuments and signalls in names and places the Saints have used to mind them of their duties; such spiritualized are good to be raised up in hearts now. Ver. 31.

6. The close of the history followeth in Abimelech's departure to his place.

Wherein are recorded.

1. The finishing of the league between both parties — &c.. And they struck a Covenant in Beersheba. — Sept. and Cald. same. Here we read, the work was done.

2. The discession of Abimelech, &c. to their place, — And Abimelech arose and Phicol, &c. That is, they departed in peace and security, and sat down with much satisfaction in their own places.

D. 1. Such as come in peace, go away in peace from the Church of God.
D. 2. Leagues being lawfully concluded, reason requireth that men should walk securely. Ver. 32. In their own places.

7. Abraham's condition after all this conclude's the Chapter.

Wherein are reported, ver. 33.

1. His plantation, — And he planted a tree in Beerscheba. — And Abraham planted a field at the well of the oath, Sept. — He planted a plantation, &c. Cald. The man spoken of here must be Abraham, his work is planting a grove, say ours, a tree in the original, one put for many which make a grove or a field of trees as the Sept. seemeth to favor.

It is sure, that after league of amity with neighboring powers made, he falleth to planting, what he did not before.

2. His religion, — And he called there on the name of Jehovah God eternal. — He is God eternal. Sept. — And he prayed there in the name, &c. Cald. — After rest confirmed with men Abraham's next care is truly to serve God, making of his peace and security to serve him only. His act was Worship, the place, the grove occasionally where he dwelt, not superstitiously consecrated, as some afterward did, it may be, in imitation of this, which God forbad them; the object of his Worship, the name of Jehovah, God eternal: He and none but he. ver. 33.

3. His duration in sojourning with Abimelech, ver. 34. — And Abraham sojourned in the land of the Philistines many days. Sept. and Cald. same. Wherein.

1. His condition, he was a sojourner only among the Philistines, he counted himself no other in his most peaceable time.

2. His duration many days, yea many years, how many is not expressed; but it is certain, to the time of offering Isaac, which is conceived to be about the 33th. year of Isaac's age. Chap. 22.19 Ainsworth. Some think toward the time of Sarah's death which was some four year more. But it is sufficient to know that God gave him some breathing time and respite longer then usual to encourage him in his way, ver. 34.

Learn from it.

D. 1. Times of peace God make's to his servants times of plantation. Such leave he giveth his people.
D. 2. What was done by Abraham with God's approbation, might be turned to sin by man's superstition. So the groves.
D. 3. The Saints peace with the world set's them more seriously to serve God.
D. 4. The name of Jehovah, even the eternal God is the Saints satisfaction in all plantations. Ver. 33.
D. 5. God allow's his Saints sometimes a longer space of respite after troubles than at others.
D. 6. The longest space of quietness below is but a sojourning time of God's people. They are not at home. Heaven is the place of his rest, and so is to every true believer. Ver. 34.

CHAP. XXII.

IN this section two things chiefly are related.

1. Abraham's great trial from God. ver. 1. to the end of ver. 19.
2. Nahors line, who was Abraham's brother, ver. 20. to 24.

In the history of the former we have to note.

1. God's call and command for trial, ver. 1.2.

2. Abraham's ready obedience, ver. 3. to 10.

3. God's interposition to save Isaac. ver. 11.12.

4. The use which Abraham makes of it. ver. 13.14.

5. God's confirmation of Covenant by oath. ver. 15. to 18.

6. Abraham's return in peace. ver. 19.

1. In God's call to Abraham at this time occur, 1. The season thus described, — And it was after these words or things formerly spoken of. — So Sept. and Cald. This must needs refer to the immediately precedent occurrencies mentioned, of God's giving Abraham rest as a sojourner in the land of the Philistines many days. Now after God had spoken so much rest unto him, in his wise providence he rouseth him with one of the hardest trials that ever he met with in his pilgrimage. Days of rest are not continued to him here. 2. God's acts at this time towards Abraham are three, 1. An act declaring his scope.

And Elohim tempted Abraham. Sept. and Cald. same. This act note's the scope of all God's dealings with Abraham, it was to put him in his faith, love and obedience, unto proof. Wherein.

1. The author or agent, God himself, not Satan, however sometimes by him God trieth his dearest son also. Math. 4. Whatever therefore is done by him must be presumed to be good. 2. The act, it is said, he tempted. The word properly signifieth to make trial or proof of anything, as David had not proved the warlike habit which Saul would have him put on, 1 Sam. 17.39. As the trial of metals whether good or bad. Now this is used in a double sense, 1. Evil, when it signifieth to suggest evil unto any, and prompt on to do it, which is the proper work of the Devil and man's own lust. So God cannot tempt any, Jam. 1. v. 13.14. 2. Good, when men are put upon high and eminent undertakings to try the strength of grace, or other abilities in them.

This the word seems to import; in this sense only can it be spoken of God; and so we know God often put Abraham upon such points of doing and suffering, in leaving his Fathers house, in changing habitations, in opposition of Kings, in the rapture of Sarah, &c. This at present is reckoned to be the tenth trial, wherewith God proveth his faith what strength it had; and indeed this putteth him to it, to the purpose.

Quest. Is not God said to lead into temptation, and to move David to sin? 2 Sam. 24.1.

Answ. 1. Judicially, God may be said to lead, that is, to leave men to be tempted by Satan. So he did to David, but Satan suggested him to evil. 1. Chron. 21.1.

2. Permissively God may tempt, that is, by suffering false Prophets to do it. Deut. 13.3.

3. Efficiently sometimes he leads unto temptation, to magnify his grace in overcoming as he did to his own Son. Math. 4.

Quest. How shall these temptations be distinguished?

Answ. 1. In the matter of them, God's are hard but not evil, Satan's are all sinful.

2. In the issue, God carrieth his out to evidence his grace more, Satan to increase sin.

3. In the end, God's glory is the end of God's tempting as in Abraham, but blasphemy and reproach the end of Satan's.

2. An act of calling, wherein are joined. 1. God's word to Abraham — And he said to him, Abraham. — The Septuag. doubtless Abraham. — Cald. same as Heb. This by God's accustomed way, by vision, or other discovery God did use to summon Abraham unto the following work.

2. Abraham's reply to God.

And he said behold me. Sept. and Cald. same. He attends presently upon God's call, and is at his beck. He is not grown sluggish by his ease. ver. 1.

3. An act of command, wherein are included three duties strictly enjoined on Abraham, as first, the taking of his Son.

And he said take now thy Son, thine only one Isaac whom thou lovest. — Sept. and Cald. to same. Herein. 1. The object concerned set out. 1. By name of relation, thy son, such as was precious enough, long desired by Abraham, and now comfortably enjoyed; a son, and a son of old age. 2. By a term of individuation even thine only one, not only so styled because Ishmael was gone, but in respect of his generation, that he was the only child of promise, so miraculously born, from a dead body and a dead womb. That only son, in whom all nations were to be blessed; this eminent seed. 3. By a periphrasis of affection, whom thou lovest, thy darling, thy soul, thy life, unto whom thy heart goeth forth in the first of love. 4. By the name of his person, even Isaac, the son that made all glad. 2. The act commanded, take him, that is, whither I shall send thee take him with thee from mother, family, &c. to dispose of him as I shall order.

Secondly, the motion enjoined.

And walk for thyself to the land of Moriah. — And go thou to the high land. Sept. — And go to the land of divine worship. Cald. 1. The motion commanded, is to be gone from house and wife, and take his son with him for the purpose which God made known, go thou for thyself. 2. The term of the motion, the land of Moriah, which some read the land of God's worship, so the word signifieth, the fear of the Lord: it was the place where Solomon built the Temple. 2. Chro. 3.1 • That which was called mount Zion afterward. This was three days journey from Beersheba as they made it, far enough out of hearing of Mother or any that might hinder. The Jews report but groundlessly, that Adam and Noah sacrificed here: but it is certain, this became the place of worship, where the visions of God were, and his fear professed afterward.

Thirdly, the oblation imposed on him.

And make him ascend there for an ascension upon one of the mountains which I shall tell thee. And offer him there for an whole burnt offering, &c. Sept. — And offer him before me there for an whole burnt offering or assension, &c. Cald. — where we have, 1. The matter of his oblation, that very son before expressed. 2. The act of oblation. Offer him or make him to ascend in the fire, which was the way of offering: wherein are carried, staying, burning, and consuming to ashes: all this he was to do to his beloved. 3. The form of this offering, it was an ascension, or an whole burnt offering as it is styled by the Grecians because all was to go in the flame toward Heaven: yet it was in an holy way of burning and consuming. 4. The place where it must be offered, one of the maintains, whatsoever God should dictate to him. No other place pleaseth God for his worship, but what he chooseth for Abraham most subservient unto his own ends. All these particulars put together, make up that difficult temptation, whereinto God leadeth Abraham. 1. He put's him to reconcile contradictions in God's commands. God saith, thou shalt not kill; and God enjoineth Abraham to stay his son. God had promised this to be the seed of blessing from whom must arise a seed like the stars of Heaven, and yet he must die now in his youth, without an offspring. 2. He puts him upon unnatural actions as a man, as a Father, to shed man's blood, and destroy his own child. 3. He put's him upon the greatest self denial in all that was dear unto him, that ever was commanded; and all to try what his faith and love would do for God. How Abraham acquit's himself we shall see in the sequel of the history. Thus far is God's call and command to him. Wherein also God's dealing with his own son for the redeeming of poor sinners is sweetly represented.

But from the letter learn.

D. 1. The longest time of the Saints rest below, hath a storm of temptation coming after it.
D. 2. God himself sometimes leads his Saints into most difficult trials for good. They need it.
D. 3. God call's to his servants to assure them of such temptations which he sendeth to them.
D. 4. Saints are ready at God's call to hear and obey his will as Abraham was. V. 1.
D. 5. God trieth the grace of his, sometimes, in the things which are dearest to their souls.
D. 6. Willing undertaking, motion and working doth God enjoin in hardest work.
D. 7. God doth sometimes command that to his Saints in point of trial which he will not have effected.
D. 8. In matters contradictory and unnatural may God tempt his Saints for his own good ends.
D. 9. Oblation of man's blood, God hath sometime commanded for trial, though yet he abhors it in execution.
D. 10. All circumstances of worship for time and place are determinable by God himself. V. 2. And by man at his direction.

(2) Abraham's obedience to God's call is related from ver. 3. to the end of ver. 10.

Wherein are reported.

1. The acts preparatory, ver. 3 to 8. 2. The acts executory, ver. 9, 10. The former are various and to be named in order. 1. His early attendance upon God's call, And Abraham hast'ned early in the morning. — Arising. Sep. — Arose. &c. Cal. — Abraham non fuit Quaerista. Luth. The immediate connection of this to the former seemeth to import, that God so appeared, and called Abraham by night, as he was wont to do; and again that Abraham knew it was certainly God's voice, and no delusion: hereupon he is so early as if he would prevent the morning in hastening to do the command of God.

2. His provision for his journey in these particulars. 1. And he girt or saddled his asse; and he covered his asse. Sept. 〈 in non-Latin alphabet 〉 . That is doubtless he commanded one asse to be prepared & harnessed to bear their utensiles for the work unto which he was commanded. 2. — And he took two of his young men with him, and Isaac his son. — Sept. And Cald. same. No great retinew he hath, but two servants for help in the way, and Isaac whom he was to offer; enough for his work. 3. — And he cut the wood of the burnt offering; Such doubtless, which was fit for the service, the green trees, being unapt in the place whither he was to go. All necessaries are provided.

3. His motion to the place, — And he-arose and walked to the place which Elohim told unto him. Here is expressed his progress to do the will of God though never so cross to his own, being commanded by him; He riseth and goeth on whither God bad him. He pursued it as well as began it, ver. 3.

4. His discovery of the place, — In the third day also Abraham lift up his eyes and saw the place from a far. — Sept. & Cald. same. Herein are reported, 1. The time, on the third day, about which, variety of conjectures are in the letter, whether this space contained two short parts of a day, and one whole one. It is evident, Abraham was early up on the first day, and doubtless travelled that out, and the second must be spent also, and how early on the third day, he made the place is not spoken. The distance of Moriah from Beersheba breed's this question, some determine it but one days journey, some making it 20 German miles, which are 60 of ours, and might well take up so much time, they going on foot. That Abraham should go but softly and delay is not probable, he being so early up about his journey; it is likely the work was done the third day, and therefore that he discovered the place be times. Others make the number mystical to answer something about Christ three days being in the earth, but the Spirit maketh no such application here 2. The discovery, He saw the place; How could he know it to be the same? Doubtless God t • ld him that he would show it him, and so surely when he came within view God gave him some signal of it; so that he plainly saw it and knew it to be the place. 3. The distance, it was a far of; though not mentioned how far, yet doubtless so far that his servants could not hear nor see what was to be acted there by Abraham. The certain measure is not set down.

Learn thence.

D. 1. God's faithful ones are early up at his call unto the hardest services.
D. 2. Prudence will direct God's servants to provide all requisits for his worship commanded.
D. 3. Motion and progress must be made according to God's direction as well as entrance on his work. V. 3
D. 4. Continuance in progress must be to the third day by God's Saints, that is, unto the time of discovery of God's will.
D. 5. God doth show his servants after three days, that is, his set time, the discovery of his will: in place of meeting.
D. 6. Saints must use their senses to discover, that which God make's out to them in his time, Ver 4.
D. 7. From Abraham's seeing the place a far of, Some time God is pleased to discover the ends and issues of his providence a far of.

5. Another act preparatory is his charge to his servants, ver. 5.

Wherein may be observed.

1. His command imposed upon them — And Abraham said to his young men sit ye by yourselves here with the asse. — Sept. same — Wait, &c. Cald. — 1. He that enjoineth here was Lord to them, but servant to God, now especially designed to be a sacrificer, one that in both respects had power. 2. His injunction is to bind them a while to the place where they were, to sit and wait there. What thoughts might be in the young men's hearts about such an order, is not revealed, yet doubtless they had their musings, and words about it. 2. The reason of the command suggested. Noting, 1. His purpose of going further with his son, — But I and this lad will walk thither; His pleasure in this was reason enough to his servants; but his will was after God, that they two should be alone.

2. The end of their motion, — And we will worship, or in the letter, bow ourselves. Sep. and Cald. same. Which incurvation synecdochically note's all manner of worship and so this of sacrifice; wherein that Abraham might not be hindered, he leave's them behind.

3. His promise of returning so soon as his work was done, — And we will return to you — Sept. and Cald. same. — How Abraham could promise this knowingly when he purposed to sacrifice his son, is a question. 1. It is certain he believed that God could raise him from the dead, though he stew him, Heb. 11.19. yet whither so soon as he had slain him is not expressed. 2. It is conceived he prophesied what he knew not. 3. It may be a speech our of his present troubled thoughts without any impeachment of his integrity.

Learn from all.

D. 1. Saints bent to the work of God, will turn anything back that may trouble them in it.
D. 2. Inferior things may and must be inhibited by souls above them in case of hindering from God.
D. 3. Saints freed from incumbrances do speed to duty's.
D. 4. Humble submission to the hardest part of worship will God's servants readily yield. Both Abraham and Isaac.
D. 5. Return to relations, and relation duty's is just after the worship of God.
D. 6. Better events come after believing-worship sometimes than Saints are aware of. Ver. 5.

6. The next act of preparation is carried on between Abraham and Isaac, ver. 6. 7, 8. Wherein are.

1. The lading of Isaac, with the wood for the burnt-offering.

And Abraham took the wood of the burnt offering, and put it upon Isaac his son. Sept. and Cald. same. The sense of the letter is plain; Abraham the Father, layeth the wood for the burnt offering upon Isaac his son: which supposeth him to be at maturity of age to bear the asses burden; and the wise providence of God to make him bear, that which was intended for the sacrifice of himself. It is applied by some, 1. To the father sending and burdening his son for sinners. 2. To the sons ready bearing the instrument of his own offering. No small matter was this with Abraham to make his son undergo such a burden, yet this is done at God's word.

2. The taking of other necessaries to the work himself. — And he took in his hand fire and the knife. — The fire and the sword, Sept. and Cald. These were the sacrificers utensils; these Abraham carrieth, which also may be presumed to be such as God himself appointed for this work, such as the Priests of God afterward used.

3. The joint progress, — And they walked both together — Sept. and Cald. same. — Thus prepared for their worship they make on together willingly to the place. ver. 6.

4. The mutual conference in the way. Werein note. 1. Isaac's advocation, — And Isaac spake to Abraham his father, and said my father. — Saying father, Sept. Cald. as Hebr. In which expression may be noted. 1. His simplicity. 2. His humility. 3. His duty to inquire of his father in such matters of God. Grace and nature may make him call him father, which doubtless wrought not a little upon Abraham's spirit.

2. Abraham's answer, — And he said, behold me, my son. — What is the matter son? Sept. — Cald as Hebr. Natural affection, make's him reply, and fit himself to converse. Behold here am I saith Abraham what is the matter my son?

3. Isaac's question, — And he said behold the fire, and the wood, but where the lamb for burnt-offering? — Sept and Cald. same. That this is a question of one ignorant or doubting, is to be presumed; he was bred up in the course of sacrificing to God, therefore must he know the requisits hereunto; and when he saw fire, and wood, and knife, and no lamb, this puts him upon the question and this occasion's a full answer. ver. 7.

4. Abraham's reply, — And Abraham said, my son, God will provide for himself a a lamb for a burnt offering. — Son, God will see for himself a sheep, &c. Sept. — My son there will be revealed before God for himself a lamb for a burnt offering. Cald. The reply is not direct as to that which Abraham knew was commanded, but yet an answer of truth. Carrying in it perhaps more then Abraham thought of at that time. 1. It carrieth tenderness of a father to his son, not willing to terrify him with the discovery of God that he must be the sacrifice himself. 2. It carrieth full satisfaction of truth, that God would provide for himself an offering, wherewith Isaac was quieted; which providence did effect. 1. That Isaac was the oblation in faith. 2. That the ram was the burnt offering in type. 3. That Christ the Lamb of God was to be the sacrifice in truth. All was carried in his reply, though Abraham did not for present understand it.

Fifthly. The issue of all the conference, which was their proceeding to the work, — And they walked on both together. — Sept. and Cald. same. In short, Abraham is not stopped nor Isaac startled at this answer, but hearts are carried on together to the intended work. ver. 8.

Learn from it.

D. 1. God's promised seed must bear all the burden which he layeth on them. Both Isaac and Christ.
D. 2. It is no diminishing of love from the son of promise to make him bear a burden for sacrifice.
D. 3. All called to sacrifice unto God must needs do their own parts in the work. So Abraham.
D. 4. Souls prepared for God's Sacrifice, must move onward to do it. Ver. 6.
D. 5. Children of promise have confidence to call on their father in time of doubt and trouble.
D. 6. Gracious fathers offer themselves for good unto the call of such children.
D. 7. Gracious souls are inquisitive after all requisits for God's worship or sacrifice. Ver. 7.
D. 8. God's providence is the best ground of answer to questions of difficulty and disturbance.
D. 9. God's providence alone doth prepare that sacrifice which is pleasing to himself.
D. 10. Souls satisfied with God's providence, go on cheerfully to perform the hardest duties. Ver. 8.

2. Now followeth the act of execution by Abraham, whereabout we have to note, these more immediate passages.

1. Their attaining to the place of offering — And they came to the place which God had told unto him. Sept. and Cald. same. After all their motions they reach the place appointed, and sat not down until they came thither, where God must have his service performed to him: faith and love to God carrieth them home, both father and son.

2. The structure of an Altar there for the service to be done. — And there Abraham built an Altar. — Sept. and Cald. same. 1. The builder is said to be Abraham, but doubtless not without his son; It is to be presumed that he helped his father in the work. 2. The building was an Altar, such as God had commanded, to be made of earth, according as the law afterward declared; Hereabout they both labored doubtless, and quickly finished it for the oblation to be made thereon. So their faith maketh them also observe God's will for God's work.

3. The ordering of the wood. — And he ordered or disposed the wood. — Cald. same. — Put on the wood. Sept. Surely herein is to be supposed that Isaac was helpful to his father also, though the ruling of the action belong to Abraham. 1. The matter disposed, is the wood and fuel to consume the sacrifice. 2. The order is a fit disposition of all for the present service: It was not confusedly to be laid on an heap, but fittest for consuming the sacrifice. Faith make's them work orderly in God's service.

4. The binding of the sacrifice. — And he bound Isaac his son. — Sept. and Cald. same. Herein Abraham is agent and Isaac patient. Neither can it be credibly thought, that this should be done in silence without any conference between the father and son. Doubtless now Abraham openeth to him the will of God, and what sacrifice he required, even Isaac himself, the son of his fathers love; And showeth how faith had carried him out against natural affection to do the will of God, and therefore how much it concerned the son of promise to be obedient thereunto. Isaac resisteth not, but being strong in faith no less submits himself to the will of God for suffering, than his Father for acting in such a sad tragedy as was commanded.

Josephus personats both Father and son speaking to each other in this matter. It is evident in the issue, Isaac yields himself to be bound, for otherwise his Father could not do it, he being able enough to resist him, and having reason enough that might be suggested thereunto. Two examples of mighty faith. Somthing like was Jephtahs daughter. Judge. 11.36.

5. The laying of it on the pile of wood, the next act foregoing the fatal stroke.

And he put him on the altar upon the wood. — Sept and Cald. same. 1. The agent, the same Father. 2. The patient, the same son, who as a lamb before the shearer so opened he not his mouth, willing to be laid on, to be an oblation unto God. 3. The act transient from Abraham to Isaac, the one laid him on, and the other content so to be placed upon the wood. So much further faith works in both. ver. 9.

6. The last act for execution, which now cometh even to Isaac's throat — And Abraham put forth his hand and took the knife to kill his son. — Cald. same. — Stretched out his hand to take a sword, &c. Sept. — 1. His hand is put forth by faith. 2. The knife is taken up toward the throat of his son. 3. The act was now in doing to shed his blood upon the altar. So far Abraham's faith was justified by his obedience, in such an hard temptation as this. Two memorable examples of faith.

1, In Abraham, (1) He preferred God and his will. (2) He denied himself. (3) He offered his son. Heb. 11.17. Jam. 2.21.22.23. Herein he was a type of God the Father, making the soul of his son an offering for sin.

2. In Isaac, (1) He preferred God before his own life. (2) He denied himself to the uttermost of his being. (3) He was willing to become a sacrifice unto God. And herein was he a type of the son of God. Both are examples imitable, in exercizing faith towards God. ver. 10.

It Learneth us.

D. 1. Children of faith go thorough and reach home to the place and service which God appoints. So Abraham and Isaac.
D. 2. Faith raiseth the altar and useth it to the end which God commandeth. So now Christ's Godhead.
D. 3. Faith ordereth all things sweetly for the sacrifice and Worship of God as he commandeth.
D. 4. Faith offereth a dearest son in sacrifice to God in purpose, though he be kept alive in event. Ver. 9.
D. 5. Indeavors and works to the utmost must justify such faith until God stop them.
D. 6. The son's of promise are willing by faith to be made sacrifices to God at his call. Ver. 10.

3. The next general head of this Chapter is God's coming in to save Isaac, and comfort Abraham. As is related, ver. 11.12. Wherein we have.

1. God's call to Abraham with his reply, ver. 11. These terms are considerable in this passage, 1. The term of connection, which immediately knits this call to Abraham's act of taking the knife. No sooner cometh Abraham to the pinch, extremity, or last act of execution but in that moment cometh God in to help. Then he calls back to save.

And the Angel of Jehovah called to him out of the heavens and said Abraham, Abraham. — Angel of the Lord, &c. Sept. and Cald. — 2. The party calling, the Angel of Jehovah or the Angel Jehovah; for this was not a created Angel, but Jehovah himself as appears by his word, ver. 11. It was therefore the Son of God, who was the angel of the Covenant, he calleth here in a fit time. 3. The place whence the call came, it was expressly from heaven; this circumstance was apparent, and this Abraham knew, none but heavens call could stop his hand. This is emphatical here. 4. The call itself, which was of Abraham by name, He called and said, Abraham, Abraham. Wherein note. 1. The truth of the call, the voice of God appeared. 2. The importunity of it, by doubling his name, Abraham, Abraham, speaking thus in a kind of passionate expression, being intent upon Abraham's action to stop it.

5. Abraham's reply, — And he said, behold me. — Sept. and Cald. same. 1. The replier is Abraham called. 2. The reply itself, an expression of his attention unto God, knowing it to be his voice; he hath respect to God before and in his work still to follow God's will, and to stop where God bids him stop. ver. 11.

2. God's charge to Abraham, ver. 12.

Wherein.

1. A stop enjoined him in his present work of offering in his son. — And he said, thou shalt not send or put forth thy hand against the young man, and thou shalt do nothing to him. —Lay not thy hand upon the child. Sept. — Stretch not out thy hand, &c. Cald. The whole is an inhibition upon Abraham from proceeding further in the sacrificing of his son.

Where we may note.

1. The power inhibiting, God, the same who tempted him.

2. The party inhibited, Abraham, at the point of execution.

3. The thing inhibited; the killing of his son, in a double expression. 1. Put not out thine hand against the young-man, draw back Abraham, lay down the knife, proceed no further. 2. Do nothing to him, that is, of hurt, much less kill him: for doubtless good he must do unto him, unbind him, set him at liberty, and let him live to see God's promise. Here was a kind of resurrection, for in a figure or parable Abraham now received his son from the dead, Hebr. 11.19.

2. The reason of this injunction is added here. — Because now I know that thou fearest Elohim, and hast not kept back thy son, thine only one from me. — Cald same. — Thou hast not spared. thy beloved son for my sake. Sept. The whole reason of the prohibition is, the evidence given sufficiently now by Abraham, of his faith, love, and fear towards God; which experiment God aimed at in this trial, and that being effected there was no more need of going farther in the work. In the whole, these particulars come to notice.

1. Evidence to satisfaction made to God, for now I know. Did not God know what Abraham was before? Surely yea, therefore is this to be understood as spoken after the manner of men concerning God: he needs no experiments to know men, he must needs know the work of his own hands: but now he speak's thus for our sakes, that this act of Abraham was abundantly scientifical to any.

2. The conclusion evidenced, that Abraham feared God, the exercise of one affection is put instead of the whole work of obedience, faith, love, &c. So the fear of God is used often. Now this was demonstrated concerning Abraham. That God doth acknowledge it.

3. The medium of this demonstration, for he withheld not his son, his only one from God. He that denieth himself to the uttermost, and spareth not the dearest thing from God, he must needs fear God, but Abraham did so, therefore he must fear God. There is no difficulty in the terms, most have been spoken unto already. To that Query, why God would not have Isaac offered when he had commanded it? I shall return thus. 1. The will of God is reason enough. 2. It was enough to prove Abraham's faith and obedience. 3. God would have Isaac to live and receive his promise, rather then raise him from the dead. 4. God would teach Abraham and all, that he delights not in man's blood; and so condemn the infatuations of Satan this way. 5. God would thus comfort Abraham and no otherwise. 6. God would have us learn, that faith suffers no prejudice by obedience, and so encourage us to believe.

Learn now from it.

D. 1. In the utmost point of the Saints temptation and obedience, God cometh in to help his.
D. 2. Jehovah himself become's a messenger of peace to his believing ones.
D. 3. Temptations sent from Heaven, are measured also from thence.
D. 4. God is earnest and speedy with his Saints to help them from the uttermost of temptation.
D. 5. Jehovah call's back in season his holy ones from doing what might be prejudicial to him or them.
D. 6. Saints are attentive to God's call, that they might be ordered thereby in all their duties. V. 11.
D. 7. The extraordinary commands of God shall not actually infer the breaking of his ordinary Law and will.
D. 8. God's inhibition comes timely in, when such prejudice is like to be done to his Law. So it was here.
D. 9. God speaks and works sometimes after the manner of men, to prove the faith and love of Saints.
D. 10. Evidence of God's fear in his Saints is the main scope of God's temptations.
D. 11. The parting with our only indearments for God's sake, is a clear demonstration of God's fear ruling in us.
D. 12. When God hath evidenced enough the faith and love of his, he stops his fiery trials. So here. Ver. 12. In the end he will comfort his Saints.

4. The next head in the history of Abraham's trial, is his return to God, ver. 13.14. Which is by way of sacrifice and praise; in which passage are considerable. 1. Abraham's discovery of a sacrifice.

And Abraham lifted up his eyes and saw, and behold a Ram behind holden in a thicket by his horns. — One ram held in a shrub, sabek, &c. Sept. — Behold a Ram after he was caught in a tree, &c. Cald. All here expressed is about Abraham's discovery, but how came he now to see it? Who brought it to him? Surely here was the word made good, which he spake to Isaac, God will provide a Lamb. It was his providence only, that brought this to be sacrificed instead of Isaac. It seems to be as if he had said, Abraham, Abraham, spare Isaac, see here is the sacrifice which for this time I have provided for myself. Hereupon, Abraham lift's up his eyes, and seeth. Herein.

1. The connection showeth the occasion of Abraham's discovery, it was immediately upon God's call. 2. The means of discovery, lifting up eyes and looking. 3. The matter of discovery, A Ram behind him; about which various idle fancies there be 1. Of Rabbins, who say it was one created at the beginning, and kept 300 years, which agrees with other fables, that the Devil hath taught them to make, for abusing scripture. 2. Others argue, how could this be the same, of which Abraham spake? That was a lamb, and this a ram; which may very well agree, that a ram may be a lamb of such age as to have horns; but suppose Abraham's word was only general, a lamb, for any other kind which God required for sacrifice, which is most probable, this knot then is easily untied. 4. The manner of discovery of the ram, he was tied in a thicket by the horns; there God offered him to Abraham so entangled, that he might soon take him. The conceit of the word Sabek to signify a goat is groundless, as some. Or to make it as a proper name: It notes a perplexed thing and in the woods, any thick briars, or shrubs out of which it is hard to deliver anything entangled. Whether this were created newly, or brought to that place by a special hand is not worth contending, this being certain that it was a fruit of God's special providence. 2. Abraham's sacrificing of it.

And Abraham went and took the Ram, and made him to ascend for an ascension and offered him for a burnt-offering instead of his son. — For Isaac his son. Sept. — Cald. same Hebr. In which passage may be observable 1. The connection of Abraham's work to his discovery, so soon as he saw what God had provided, he stops not to follow his providence, and word. 2. His action, He went, he took, he offered the ram, herein he is not backward to give unto God his own.

Quest. It is questioned, how Abraham could take that which was not his own to offer unto God?

Answ. It is as easily answered; that it was God's, & he brought it unto him, who is the God of all the earth, and he is Lord of all, he giveth it to Abraham, therefore he wronged no man by giving it again to God. 3. The form of his acting, it was Worship by burnt-offering, which God appointed unto the time of the coming of the lamb of God into the world. Abraham and his, had need of expiation by blood, and so God disciplined them and his Church to guide them unto the true blood of sprinkling, which they must have in his own son. 4. The end and use of this action, it was instead of his son; so Isaac was the oblation of faith, the ram of sense in type, but the Son of God in truth; who instead of all the children of promise offered himself to God. Either they must die or some for them, & none but the son of God will serve, who is the true lamb that God provides. ver. 13. Thirdly Abraham's memorial in thankfulness for such seasonable appearance of God, to end his trial so sweetly. Wherein are to be observed. 1. The memorial itself, in giving that place a name forever.

And Abraham called the name of that place, Jehovah will see, or provide. — The Lord hath seen. Sept. With respect to that past. — And Abraham prayed and sacrificed in that place, and said before the Lord, here generations shall serve. Cald. Note herein. 1. The imposer of the name, Abraham, not without instinct from God. 2. The name imposed, God will provide, as now he had done; the Chaldee paraphrase read's with respect to the Church of God, which after should serve there in God's temple; but this is from the letter. 3. The object of imposition, that place where he was brought to the extremity of temptation; and then God gave in a ransom. This beareth the name, as a signal of God's providence. Such means of perpetuating God's memory to generations have been used by the Saints of old.

2. The use of this memorial expressed, — That it is said to this day, in the mount, Jehovah will be seen. — The Lord hath been seen. Sept. — Therefore it was said in this day, in this mountain Abraham sacrificed before the Lord. Cald. This from the letter. In which are two uses carried. 1. One implied, which is thanksgiving unto God, that his name should be spoken of with praise. 2. Another expressed, that it should be a perpetual doctrine for faith in the Church; that in the mount of extremity, God will appear, and provide sweetly for his tempted ones, that souls might be persuaded to trust in him. ver. 14.

Learn from it.

D. 1. Faith look's about at every call of God, to see his will and do his work.
D. 2. God always giveth some good unto faith to behold, upon it's looking.
D. 3. Providence put's in a ransom behind faith, when extremity of danger is before it. As it was to Abraham.
D. 4. Rams and lambs were God's provision for sacrifice before Christ.
D. 5. God make's thickets to keep the sacrifice for faith in type: but perplexities hold the Lamb of God in truth.
D. 6. Faith take's and offer's the gift which God brings to hand.
D. 7. Abram spared Isaac, but ten thousand could not keep Christ from dying.
D. 8. The best need blood to purge them in their best duties. Ver. 13.
D. 9. Faith raiseth monuments to perpetuate the praise of God's eminent providence.
D. 10. God's mount-appearances are recorded to work faith on his providence.
D. 11. In the mount God will provide for believers as he did for Abraham. Ver. 14. This is a true proverb, a divine truth that shall not fail.

5. The next particular in the first general of Abraham's trial, is God's confirmation of his Covenant unto him by oath, after all the trial of his faith and obedience.

Wherein occur.

1. God's call, verse 15. — And the Angel of Jehovah called to Abraham the second time out of heaven. (Sept. and Cald. same.) 1. The term of connection showeth that all this immediately followeth upon Abraham's faith, obedience, sacrifice and praise given to God. Immediatly hereupon God appears again. 2. The author of the call is no created Angel, but the angel Jehovah, as was shown in his former call, ver. 11. 3. The object called is Abraham now escaped out of his fiery trial. 4. The order of it, the second time, once before he called him to stay his hand from Isaac, and to offer the sacrifice which God provided; all which being done according to God's will, he call's now again to him for his consolation. 5. The place from whence the call cometh, it is from heaven the throne of God's holiness, whence all that is revealed is full of majesty, and power and truth; the highest and the best of things are from thence. Thus the call is set out.

Learn thence.

D. 1. Immediate is God's respect shewn to the obedience, sacrifice, and praise which faith offereth to him.
D. 2. God become's the messenger of his own comforts sometimes to his Saints.
D. 3. God's first call to duty, hath a second for comfort following it upon Saints who do obey.
D. 4. Heavens consolation is sent down here upon Saints below, while they conscientiously serve God who is above. Ver. 15.

2. God's oath, ver. 16.17.18. About which we are to note.

1. The form of it. — And he said, by myself have I sworn, saith Jehovah. — Sept. same. — By my word have I sworn, &c. Cald. — This is the first time we read of God's swearing, and the highest way of confirming promises. It is a sweet condescension of God, thus to bear up poor creatures by such ways, which to them seem the surest. God hath no need of swearing for himself, but for our sakes. Herein note.

1. The authority herein appealed unto, Jehovah himself. Swearing must be by the greatest, now because God had no greater he sware by himself, as the Apostle speaketh. Hebr. 6.13. So we read, he sware's by himself, Jer. 22.5. Somtime by his great name, Jer. 44.26. Somtime by his soul, Jer. 51.14. Somtime by his holiness, Amos. 4.2. All which denote but God himself the most high.

2. The appeal or force of the oath itself, which is the form, I have sworn, that is, put myself and being as it were to pledge, all I am and have, do I make over to thee by oath, for making good of what I have spoken. Let my being not be, if I fail thee. O infinite obligation!

2. The occasion of it, — Because for that thou hast done this thing, and kept back thy son, thine only one. — And hast not spared thy beloved son for me. Septu. — Hast not spared thine only son. Cald. Herein.

1. The rational particles do not here intend causality, that Abraham by this should deserve of God this engagement, but to note only the series and order of God's manifesting himself unto him; God gave the promise freely to Abraham before, when he called him out of Ur of the Chaldees, therefore he could not now deserve it of him; however in the way of duty God vouchsafeth to give him further confirmation of it.

2. The thing itself whereupon God offereth this oath is expressed two ways, 1. Thou hast done this word or thing, viz. that which I commanded, thou hast fully done it. 2. Thou hast not withheld thy son thine only one. Thou hast parted with thine only indearments for my sake. In doing this thou shalt not loose thy labor, I will swear to thee all the good I have promised.

Quest. Why should God swear yet to Abraham?

Answ. 1. It was God's free will. 2. Though Abraham was strong in faith, yet this made him stronger. 3. It was done for the Churches sake to the end of the world, that they might also have strong consolation in the truth and certainty of God's promise.

It learneth us.

D. 1. God of his free grace sweareth promises to faith, as well as make's them.
D. 2. In obeying, not for it, doth God confirm his promise unto faith.
D. 3. God spare's not his oath to them for their comfort who spare not indearments for him. Ver. 6. God's oath was better then Abraham's Isaac.

3. The matter of God's oath followeth, with a repetition of Abraham's work wherein God met him, ver. 17.18. First. The matter unto which God here sweareth containeth these heads.

1. Benediction in general. — That in blessing I will bless thee. — Truly blessing I will, &c. Sept. — Cald. as Hebr. Herein, God sweareth to Abraham, that is, pledgeth his very being to him. 1. To give him all sweetness of good, spiritual and temporal, as before opened, Chap. 12. Carried under the name of blessing; which is an effectual speaking good, or doing good for him. 2. To give him all fullness which is imported in the reduplication, blessing I will bless 3. To give him assurance of all this good, which is carried in that asseveration Surely I will bless; as well, as in the doubling of the terms.

2. Multiplication of him in his seed, — And multiplying I will multiply thy seed as the stars of the heavens, and the sand upon the lip of the sea, or the sea shore. — Sept. an Cald, same. Herein God sweareth the multiplication of the seed of Abraham to receive the former blessing. 1. Positively expressed, I will multiply. 2. Comparatively, with respect to stars and sand on the sea shore, formerly compared with the dust on the ground; this was performed very much in his natural seed, but much more in his engrafted branches from the gentiles.

3. Dominion of his seed. —

And thy seed shall inherit the gate of his enemies. — The cities of their adversaries. Sept. — And thy sons shall inherit the cities of them that hate them. Cald. Hereunto also God sweareth to Abraham, that his seed should prevail, judge, and have dominion over all enemies, all which is carried in the possession of their gates, where judgment was wont to be executed, and the strength of cities usually lay. 1. This might partly and at sometimes be made good to his natural seed. 2. Eminently was it made good indeed by Christ, the special seed of Abraham, who vanquished the very gates of Hell, and before he have done, he will have all the gates of his enemies. ver. 17.

4. Propagation of blessing by his one eminent seed thorough all nations, — And in thy seed shall be blessed all the nations of the earth. — Sept. same. — And for thy sons shall be blessed all the people of the earth. Cald. — The nations shall bless themselves in that promised seed by faith, &c. Hereunto also God sweareth, and engageth his very being to Abraham. 1. The subject of this good is all Nations, such as believe among all. 2. The good sworn is as before, blessing of adoption, righteousness, holiness and glory, with all appurtenances here below. 3. The means whereby this good is to be conveyed, is the mediating seed, the Lord Jesus Christ, the eternal Son of God, and by the flesh assumed, the transcendent seed of Abraham. So the Apostle expressly interpret's these words against Jewish and heretical glosses, he said, in thy seed as one, and that is Christ. Gal. 3.16. Psa. 72.17. Secondly, the duty wherein God found Abraham, when he gave out this oath, which is in his faith and obedience.

Because that thou hast heard by my voice, or hast been persuaded. — Because thou hast obeyed, &c. Sept. — For that thou hast obeyed my word. Cald. 1. The rational particle argueth no deserving cause of God's oath to Abraham, but only the consequence of one grace of God upon another, assurance of blessing upon obedience, both which God gave. 2. The matter itself which God regarded, obedience to his word, wherein while Abraham was conservant, God was pleased to add his oath unto his promise for greater consolation. This is the seventh, the last, and the greatest appearance of God to Abraham toward the shutting up of his pilgrimage.

Learn from it.

D. 1. The sweetest, best, fullest and surest blessings are by God sworn to Abraham and his seed.
D. 2. The multiplication of the Church must by God's oath be made good to full measure and number as the stars and sands in Abraham's seed. Ver. 16.
D. 3. The Church must have dominion over all enemies by the oath of God. That seed must take the gates of theirs. V. 17.
D. 4. In Christ the eminent seed of Abraham, and the Son of God, nations must bless themselves as God hath sworn.
D. 5. God who cannot lie is bound by oath to do all this for Christ and his.
D. 6. In a way of faith and obedience unto God, this oath is given, and performed unto poor souls. Ver. 18.

6. The last thing in the history of Abraham's trial, is his return home in peace.

Wherein two terms are noted.

1. His coming to his servants. And Abraham returned to his young men. — Sept. and Cald. same. Now he maketh good his word better than he thought of, when he went from them, he and Isaac, doubtless both come together, however the Father is only named. He left not his son in the mount, nor sent him to Shem, as the Jews fable is, but they went to their own family now to walk with God there; but first they reach the young men left behind at a distance for this time.

2. Their return home. — And they arose, and went together to Beer-schaba, and Abraham sat down and dwelt in Beersheba. — Cald. same. — To the well of the oath. Sept. — 1. His safe return to his own place. 2. His safe habitation is here reported; which carrieth not only his bare coming home, and abiding there, but doubtless all his conversation in family duties, walking before and with them in God's fear. All this God's providence ordereth for him, after his attendance upon God and obedience to his word.

Lean from it.

D. 1. God doth send back his tempted ones in peace after hardest trials beyond their own thoughts.
D. 2. Providence calleth forth and carrieth home sweetly to and from attendance on him.
D. 3. Suitable services unto God must be done in our dwellings as well as in God's mount. Ver. 19.

2. The second general of this Chapter is the history of Nahors line Abraham's brother, with some respect to the Church. In the whole history, may fall under observation.

1. The order of it, — And it was after these words, things, or passages, it was declared to Abraham saying. — Sept. and Cald. same, After all these transactions between God and Abraham, and that he was now returned in safety to his house. As God had comforted him by his promise and oath as to spiritual things mainly; so now providence ordereth some news to come to him from his brother Nachor; of whose welfare with his progeny, no doubt Abraham was glad to hear. 2. The tidings brought him of a double issue of Nachor. 1. From his true wife Milcah, 1. Immediate eight sons. Ver. 21.1. 〈 in non-Latin alphabet 〉 . Sept. Huz his first born, conceived by some to be head of that country whence Job came. Job 1.1. But denied by others. 2. 〈 in non-Latin alphabet 〉 . Sept. Buz his brother, conceived to be the Father of Elihu, that young man who speaks with Job when his friends were silenced, Job. 32.2. 3. 〈 in non-Latin alphabet 〉 . Sept. Kemuel the Father of Aram, probably of some family of the Syrians, who generally are called Aram, and several diversifications of them. 4. Chesed — Sept. Vazath. 5. Chazo. Sep. Azau. 6. Pildasch, — Sept. Phalaes. 7. Jidlaph — Sept. Jeldath. 8. Bethuel Sept. Bathouel.

2. Mediate from Bethuel. — And Bethuel begat Rebekah. 2. From his concubine Reumah she bare Tebach, and Gacham, Ver. 20.21.22.23.24.

Quest. 1. Why is this line of Nahor here inserted?