Observations Upon the Old Testament

CHAP. I.

Ver. 1. I N the beginning, ] Of the Creation which God created, Mark 13. 19. and so in the beginning of the world then not eternal, nor the matter of it, but God only eternal. And this beginning most probably was at the Autumnal, Equinoctial, or Spring, and that for the Ecclesiastical accompt only▪ upon, and because of God's m • raculous bringing them out of Egypt at that season of the year, from whence God's people constantly began their year, till the change made to the vernal Equinoctial.

God] Elohim in the plural number, intimating a plurality, not of God's, Exod. 12. 2. 23. 11, 16. 34. 22. Lev. 25. 9, 10. Deut. 16. 13, &c. but therefore of persons in the Deity. The word Creators, Eccles. 12. 1. hath a singular number, viz. El. Gen. 14. 8. and Eloah, Job. 12. 4. And it signifies Strong, Almighty's, powers. Sometimes it is used, but improperly, to signify false gods, Exod. 20. 3. Angels, and Magistrates among men, Ps. 8. 5. 82. 1, 6.

created] Bara. This word is proper to God, and a word in the singular number: importing the singular unity of the Deity. And that God had no Assistants, Co-adjutors, or subordinate Agents and Instruments in the work of Creation. But the Angels themselves are his Creatures, Col. 1. 16. A God, and He the Creator of the World; are acknowledged in a manner by all Heathen Writers, if not by all men.

the heaven ] Or heavens, and the earth, ] Heaven and Earth here may be taken as a summary proposition of the whole Creation; as, ch. 2. 1. and, Exod 20, 11. And the rather considering the Hebrew Articles here used, ETH, and HA, as pointing to these now in being. And yet as probably and more, of the common Chaos, and Mass, and Stock of both, as seeming to be included within the work of the first day: and so it will seem to have the best coherence, with the words next following, and the story ensuing of the Creation of the Heavens and Earth, the second and third day.

light day ] Strictly and usually so taken; otherwise called an Artificial day, consisting of about twelve hours, John 119 As the natural day consists of 24. hours. Both there are mentioned, ch. 7. 12, 17.

V. 5. And the evening, &c. ] The Evening, which is the beginning of the Night; and the Morning, which is the beginning of the Day, are called the first day; largely taken, the Day natural of 24 hours. And here observe, that as Darkness was before Light, v 2, 3. so the Evening and Night is made, and reckoned the beginning, and first part of the natural day, or large day of 24. hours. And accordingly the large Day is called an Evening Morning, Dan. 8. 14, 26. And by Paul, 〈 in non-Latin alphabet 〉 , a Night-Day, 2 Cor. 11. 25. And as Moses doth here, so God commanded it, and the Jews observed it, to reckon the beginning of their large Day at the Evening, Lev. 23. 32. From evening to evening you shall celebrate your Sabbath. And so for eating unleavened bread at the Passover. Exod. 12 18, In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread until the twenty one day of the month at even. And ye we find in the days of our Savior, the reckoning altered, that they began their natural and large Day in the Morning, as appears in the Evangelists, recording the History of our Savior's Resurrection, Mat. 28. 1. Mar. 16. 1, 2, 9. & ch. 15. 42. Luke 24. 1 Joh. 20. 1, 19. Which alteration might haply be occasioned by the accompt of the Romans, and compliance with them, who then had the sovereignty and dominion over them.

Now these two things well observed, may haply serve to assoil a doubt, and clear a difficulty. The case is this; Our Savior did eat the Passover twenty four hours before the Jews did eat it. And this is clear out of the Gospels, Matth. 26. 17, 18, 19, 20, 47. Mark 15. 42. Luke 23. 54. Joh 18. 28. and 9. 14, 31, 42. That our Savior did not anticipate the day by reason of his future Passion; But kept the right day appointed in the Law, we are not to doubt of it; Considering the strictness of the Command for the day, Exod. 13. 10. And Christ's coming to fulfil all righteousness, to keep the Law both Moral and Levitical. And that he did so in this point and particular, appears also, Matth. 26. 17. Mark 14. 12. Neither do those words in Joh. 13. 1, 2. disagree from it; The words there mentioned, before the feast of the Passover, appearing to be understood of two days before the Passover, Mat 26. 2. And being spoken on the Mount of Olives, Mat. 24. 3. And the Supper there mentioned, being to be understood of the Supper in the night of the Passover, which was kept in Jerusalem, Mat. 26. 17. And those loavs of bread in the Gospel, Matth. 16. 9, 10. could make and multiply the waters of the Deluge, to rise to such an height; and that as little by miracle, as the other way must needs imply.

Now the right day was the fourteenth day of the first month, Abib, or Nisan, in the evening, or between the two evenings, Exod. 12. 6. i. e. between the two extremities of the evening-tide, whereof the former belonged to the end of the declining day the ending, which was the thirteenth day, (not the fourteenth, as in the late learned and large Annotations on Matth. 26. 17) the latter belonged to the beginning of the night, when the day following is said to begin, Gen. 1. 5. which was the fourteenth day, at the beginning and evening whereof the Passover was to be eaten, as appears, verse 18.

Now how it came to pass, that the Jews kept the wrong day, and why so, is the question and difficulty remaining. Some speak of a Jewish Tradition; That after the return from the Babylenian captivity, They ordered and altered the time so, as the day of eating the Passover might not fall on the Monday, Wednesday, or Friday; but then they put it off to the day following. The truth of this Tradition I am ignorant of: much more, of any reason why they should dare to have such a Tradition and Order. But finding in the Gospels, The Account for the Beginning of the natural & large day of twenty four hours altered from the Evening to the Morning, as was formerly observed; I rather conceive that both our Savior, and the Jews may be said to eat the Passover on the same day, viz. both on the Friday, and at the evening too; so it be understood according to their own several minds and meanings, reckonings and accountings: Our Savior rightly beginning and ending the day, from evening to evening, and the Jews erroneously, from morning to morning. The issue so, will be this; That on the thirteenth day, consisting of twelve hours, from morning to evening, called an artificial day, the Disciples prepared the Passover for our Savior; which is therefore called the first day of the feast of unleavened bread, Matth. 26. 17, 18, 19. And when the • ven was come, which was the true Beginning of the fourteenth day, Jesus sat down with the twelve to eat the Passover, Matth. 26. 20. according to the Law; The Morning after, and so on till the Evening, making an artificial day, which indeed was the true later part of the fourteenth natural day, our Savior was examined, condemned, and at last suffered. And that time is called the Jews Preparation, Luke 23. 54. John 19 31, 42. the Preparation of their Passover, John 19. 14. the Preparation before the Sabbath, Mark 15. 42. And the Evening following, which was the later part of their fourteenth day in their account, they did eat their Passover. And the day following, which was the Sabbath, is called the day after the Preparation, Matth. 27. 62. And whereas, to countenance that pretended Jewish Tradition, for putting off the eating of the Paschal Lamb from the Friday, to the Saturday, which was their Sabbath-day, those words of John are alleged, for that Sabbath was an high day, John 19. 31. I answer, That it is called an high day, because it was the Sabbath that fell within the compass of that high and solemn Feast. But all this I propound and submit to the judgment of the learned.

And again, This Observation of the true Beginning of the day at the Evening; Together with the Alteration of it from the Evening to the Morning in the days of our Savior, may help to quiet that controversy which of late, hath troubled too many, about the Beginning and Ending of the Christian Sabbath, or Lord's day rather. For, if we will begin it as the Jews began their Sabbath, by God's own appointment; and as the Beginning of the natural day of twenty four hours was reckoned from the Creation, Then sure we must begin it at the Evening. But if we will begin it, according to that alleged Alteration we find in our Savior's time, Then we must Begin it in the Morning, which later is favored the more by our Savior's Resurrection very early in the morning, Matth. 28. 1, 6. Mark 16. 2, 6. Luke 24. 1, 6. John 20. 1. To the memory and honor of whose Resurrection as the day of Rest was changed, so it accords well, and suitably seems to require the same change for the beginning of that day; agreeing therein with the aforesaid Alteration. However, the Point Material is, That it must comprehend twenty four hours.

V. 6. Firmament ] By Firmament here generally by all is understood whatsoever is to be seen in that vast space above the earth, from the surface of it, to the uppermost visible Orbs: As conceiving, and that justly, That the Air, or lowest region of it, betwixt the Earth and the Clouds, were alone too small a thing for the whole work of the second day. In the midst of the waters, and let it divide the waters from the waters: the waters which are under the firmament, from the waters which are above the firmament; ] Divers ancient and learned Fathers have conceived hereupon, and upon the words of the Psalm 148. 4. That a great, or the greatest part of those waters that covered the face of the 〈◊〉 , verse 2. were lifted up and spread as an Orbe of waters above, and about the highest part of the starry heavens, and so there remain. And from those windows of heaven opened some would fetch the greatest part of those waters in the Deluge, that covered all the high hills that were under the whole heaven fifteen cubits upwards. Yet all this seems too weak a foundation whereon to build that Orbe of supercelestial waters. For plain it is, that the lowest region of the air is called heaven, and the firmament of heaven, even that wherein the winds, clouds, and fowls do fly, verse 20. Jer. 51. 16. Dan. 7. 2, 13. And indeed as every part of the water is truly called water, so every part of the heaven, and firmament may be, and is called heaven, as well as the whole, or the highest parts of it the starry heaven, and the third heaven, chap 1. verse 14, 15, 16, 17. Gen. 22. 17. 2. Cor. 12. 2. And if such a division were meant, as they pretend to, where then would be the division between the waters of the seas, and the watery clouds; without which division, and the use of it, the earth could not bring forth sustenance for Man, or Beast? And as for the windows of heaven, they are understood of the region of the air, as Psal. 78. 23. Mal. 3. 10. And the same God who rained down fire and brimstone on Sod • m, and made or multiplied the widows oil, 2, Kings 4. 2.

V. 8. the firmament heaven ] All above us so called. And the Angels this day most likely were created: considering the words of the Lord, Job 38. 4, 5, 6, 7. that all the sons of God shouted for joy, when he laid the foundations of the earth. Though Moses mentions not their creation, as puposely intending to relate only the creation of things corporal and visible; and that haply a having regard therein to the rudiments and weakness of that Infant-Church of the Jews, to whom immediately he wrote this History.

second day ] Without that approbation, And God saw that it was good, which yet is doubled, on the third day: (haply because the separation of the waters begun this day, was not perfected till the third day) And it is once repeated on each of the other four days with the addition of very good, in the end of all.

V. 20. and fowl ] Out of the waters, and the ground also, chap. 2. 19

V. 26. Let us ] Intimates a Plurality of Persons in the Unity of the Divine Essence. And so pluraly, chap. 3. 22. 11. 7. Isaiah 6. 8.

V. 27. created he them ] Both this day, chap. 5. 2. though the manner of her creation, be more fully related, chap. 2. v. 18, to 23.

V. 29. to you it shall be for meat ] Living things are not here mentioned for meat▪ till after the flood, anno mundi, 1657. and no more are corn, bread, drink, and other things named, which yet no doubt were in use before the flood, Cain being a tiller of the ground; And • el being a keeper of sheep, was not likely to leave their flesh to be devoured of wild beasts, or to rot, either above, or under ground: And man's body being in a dying condition since the Fall, stood in more need of nourishing meats, then whiles he abode in Innocence. Neither were the herbs, trees, ground after the Curse, of that virtue and vigor for his nourishment and sustenance, as formely. It is nothing likely then that man should want so needful a nourishment as flesh or fish for so long a time, so many ages of the world; because they were not haply so necessary for him in the time of Innocency; or not expressed by name for food at the time of his Creation. But after the Fall, being killed for clothing; and offered in sacrifices to God, even by Abel himself; It is not to be imagined but that they did eat of the flesh of them, as in sacrifices was ever usual. And therefore also, for those ends and uses the distinction of them, into clean and unclean, was made, even before the flood; And seven of the Cleane reserved, for sacrifice, and food, whereas two sufficed, as in the Uncleane, for preservation of Seed, Gen. 7. 2. And the words of our Savior noting the old world for their eating and drinking before the flood came on, Matth. 24. 38. implies rather an abuse in the excess, then an abstinence from the use of flesh and other delicacies.

V. 30. Every green herb for meat ] But after the Fall of man, beasts, and birds of prey, and fishes eat and devour one another.

CHAP. II.

Ver. 3. BEcause that in it ] This being alleged as the Reason of the Sabbath, Exod. 20. 11. 31. 17. shows it to be here instituted before the Fall And then no doubt but God's people had more need or the same Ordinance and Help in Religion ever since the Fall. And the Rulers Narrative to Moses speech or question Exod. 16. 22, 23. seems to me to imply the keeping of the Sabbath by the Jews before the giving of Manna in the Wilderness, Exod. 16. 5. not appearing to be made known to the people till after the Rulers relation of sin; And God's direction to Moses ▪ And apparently it was kept before the giving of the Law on Mount Sinai.

V. 4. the Lord God ] Here first the word Jehovah is used. And after often in this Chapter, Gen. 15. 7. 22. 14. 26. 24. 27. 20. 28. 13. and in many places more. And therefore, Exod. 6. 3. But by my Name Jehovah was I not known to them, is spoken comparatively; not known so fully, in making good my promises by answerable effects, as now I will be, in my bringing of them out of Egypt, notwithstanding all Pharaohs obstinacy.

V. 7. breathed ] To show that man's spirit is not of the earth. as his body; but of nothing by the insufflation of God: and so differing from the spirit of beasts, Job 33. 4. Eccles 3. 21. It hath i • s immediate original from the Father of spirits, who did by creating infuse it, or by infusion create it.

V. 8. planted ] On the third day, chap. 1 11, 12.

Eastward ] From Moses, in the wilderness, where he wrote this History.

in Eden ] A part of Mesopotamia.

V. 9. tree of life ] Because naturally much; but sacramentaly more, it conduced thereunto.

tree of knowledge ] From the event, in respect of our first parents.

V. 10. went out of Eden ] Flowing into it from above.

V. 11. Pison ] A part of Tigris, Pa • itygris, or Pisotygris.

Havilah ] From Havilah the son of Cush, Gen 10. 7. 25. 18 1 Sam. 15. 7.

V. 13. Gihon ] The lower part of Euphrates.

Ethiopia] Cush, i. e. the Western Ethiopia, adjacent to the Desert Arabia.

V. 14. Hiddekel ] The upper part of Tigris.

Euphrates ] Called the river, the great river, Deut. 1. 7. 11 24. Rev. 9. 14.

V. 17. Thou shalt not eat of it ] The thing in it self indifferent; but made unlawful to him by God's command; both she • the Lord's absolute dominion over him; and his sin to be the greater and more notorious, if he disobeyed it.

surely die ] Be subject to mortality, misery; death, and to him which hath the power of death that is the Devil, Heb. 2. 14. A man sentenced to death we count him a dead man, dead in Law, though he and his execution be reprieved for a time. If he had not sinned, he had continued in a safe and blessed condition, free from death, and all manner of evil.

V. 19. and brought them unto Adam] Gen. 7. v. 8. 9.

V. 20. And Adam gave names ] Not that the names must needs be given according to their natures,

V. 21. ribs ] With the flesh, v 23. The want of which rib, God could, and easily did sufficiently supply, by closing up the flesh instead thereof.

V. 22. made he a woman] 1 Cor. 11. 8.

brought her to the man ] As to her husband. Thus the married estate honorable in the state of Innocency, Matth 19. 4, 5, 6.

V. 23. This is now bone &c. ] He knew it partly of himself; but more by divine revelation.

V. 24. Therefore shall a man leave, &c. ] These seem to be rather the words of God, Matth. 19. 4. 5. then of Adam or of Moses. And are spoken both simply, Gen. 24. 58, 59. and comparatively; rather leave the duty of children to parents, then of husband to wife, when any such case of necessity shall fall out.

And they ] Explained by twain, Matth. 19. 5, 6. by two, 1 Cor. 6. 16. Against Polygamy; and unlawful divorces; and carnal copulation out of marriage.

V. 25. both naked &c. ] That shameful through sin since the Fall, Rom. 6. 21. which was not so before: not shall be after the Resurrection, 1 Cor. 15. 43.

CHAP. III.

•• rs. 1. SErpent ] Divers sorts are of them Some specious, and beautiful to the eye.

subtle ] Prudent, Matth. 10. 16. crafty, 2. Cor. 11. 3. and so the fitter instrument for Satan.

he said ] Many Angels fell, Mar. 5. 9, 12. 2 4. Pet. 2. Jude v. 6. having one for Principal, Matth. 25. 41. And they fell from the beginning, 1 John 3. 8. Now they are called Devils or Daemons, of their knowledge and cunning still remaining. One of them, if not the Principal, opened here the Serpents mouth, and caused it to speak with man's voice, 2 Cor. 11. 3. as the Lord did with Bala • ms Ass. And the Devil did this speedily after man's creation: Whence he is called a Murderer from the beginning, Joh. 8. 44. and that old Serpent, which deceiveth the whole world, Rev. 12. 9.

yea, hath God ] This would be an abrupt beginning. But it seems to presuppose a Precedent parley in a more cunning and winning way.

V. 2. And the woman said ] She wonders not at the Serpents speaking: and speaking so, or it may be, she did at the first, for a while at least; though it be not here expressed: yet haply conceiving that her knowledge in some things was to increase by experience, as our blessed Savior did, Luke 2. 52. He came to find fruit on the fig-tree, when the time of figs was not yet, Mar. 11. 13. And she being not apt, b • able to suspect any evil or sin, as not knowing the fall of the Angels; or any evil to be in the world, she might the rather entertain this conference.

V. 3. Neither shall ye touched, lest ye die ] These words may be uttered with a good intention, and receive a good interpretation, in answer to the Serpents question: she hereby heightening Prohibition to the utmost, to put the greater • ie upon her obediente; and averring, and ascertaining the danger and death, which otherwise would ensue; as, Matth. 15. 32. compared with, Mark 8. 3.

V. 4. ye shall not surely die ] Thus the Devil is a liar, and the father of it, John 8. 44.

V. 5. as God's ] Satan might be pretend to mean it of the Angels. But the woman conceived it of the true God, in plurality of persons, as appears, v. 22.

Knowing ] Satan abuseth the name of the tree • to a wrong sense: pretending all good, but intending all woeful knowledge of sin and misery by it, experimentally.

V. 6. And when the woman saw, &c. ] Here was the lust of the flesh, the lust of the eyes, and the pride of life, 1 John 2. 16. And thus through his eating, by one man sin and death entered into the world: In Adam all his posterity sinned, being then in his • oines, Rom. 5. 12, 19. And in Adam all die, 1 Cor▪ 15. 22. Rom▪ 5. 15, 16, 17, 18.

and he did eat ] Yet it is said Adam was not deceived, but the woman being deceived, was in the transgression, • Tim. 2. 14. She first and deepest in the transgression; and she, not the Devil immediately, the means to induce her husband to sin, she giving the forbidden fruit to him; with words to persuade him, v. 17. though she did not purposely deceive him, as the Devil did purposely deceive he.

V. 7. And the eyes of them both ] Small distance then between the time of both their eating.

naked ] In body before, without shame, while without sin, chap. 2. 25. But now experimentally they know that they were naked, both in body and soul; with shame; as, Exod. 32. 25. through guilt of sin, and sting of conscience.

they sewed ] A silly shift. And therefore notwithstanding this, they seek to hide themselves, v. 8. But for their souls, they did not, nor indeed could make any shift at all.

aprons ] To cover especially those parts, of all most uncomely now, which serve for generation; By which sin hath its derivation to all mankind.

V. 8. voice of the Lord God walking ] Either in an human shape, or otherwise without that, making this voice, and noise by his Almighty power.

in the cool of the day ] Cool wind, at evening tide; which brought the voice and noise to their hearing.

hid themselves ] With as much folly as faultiness: through the horror and amazedness wherewith they were stricken at God's approach.

V. 10. I heard ] He toucheth not, but dissembleth the true and main cause.

V. 11. hast thou eat • n, &c?] q. • I appeal to thy conscience, whether this be not the true cause of thy fear, and present shame at thy nakedness now.

V. 13. What is this, &c? ] How heinous an offense? as, chap▪ 44. 15.

V. 14. unto the Serpent ] Curseth him, as the Devils instrument. Such is God's hatred of sin, punishing the bare instruments of it: as in Exod, 32. 20. Levite 20. 15, 16. as a father breaks the sword wherewith his child was shine. Yet this curse upon the Serpent is so expressed, as fitly in a Mystical sense, relates to, and includes the curse inflicted on the Devil, the chief agent and author.

upon thy belly ] This going on his belly, and feeding on dust, was not the natural gate and food of the Serpent before. For he is numbered among the beasts, chap. 3. 1. distinguished from creeping things, chap. 1. 25. And the green herbs was given him for meat, chap. 1. 30. But now he is adjudged to go on his belly and breast; and that with more pain and difficulty, then other creeping things: As to Adams labors, and Eves conception, and sujection to her husband, pain and • orrow were added for their sin. And for meat, he must lick the dust, Mi •• h 7. 17. Isaiah 65. 22. Whence they are called Serpents of the dust, Deut. 32. 24. The Sovereignty of God's power and authority over all his creatures doth clear the justness of his proceeding and doom here against all Serpents.

V. 15. enmity ] A natural antipathy between Mankind and Serpents. A greater enmity between Mankind and the Devil; His enmity to Mankind is too apparent; And man's to him, so far as he is rightly known and discerned to be the Devil: though by his cunning▪ conveyances, as here with Eve, he reigns since the fall, as a God over a great part of Mankind, 1 Cor. 4. 4.

It ] Or, He; the World for Seed, and the Verb for shall break, being both in the Hebrew of the masculine gender, pointing to Christ, the Seed of a woman, Gal. 4▪ 4. Luke 1. 42. 2. 7. the promised Seed, Gal. 3. 16. who destroyed the Devil, Heb. 2. 14. John 12. 31▪ and his works, 1 John 3. 8. triumphing over him on his Cross, Col. 2. 15. And in Christ our Head, we resist and overcome the Devil, 1 Pet. 5. 9. 1 John 2. 13, 14. The God of Peace bruising Satan under our feet, Rom. 16. 20.

V. 16. thy desire ] Shall be subject to thine husband, as, Gen. 4. 7. As Abel's to Cain, as the first-borne.

and he shall rule over thee ] By Creation she was to live in subordination to man, 1 Tim. 2. 13. 1 Cor. 11. 9. But now a further rule in the man, and desire of subjection in the woman is required here, as a punishment or chastisement on her then he had over her by Creation; and with more grief unto woman-kind, 1 Tim. 2. 12. 1 Pet. 3. 1, 5, 6. 1 Cor. 14. 34. Tit. 2. 5.

V. 17. Cursed is the ground ] The earth which he gave to the children of men, Psal. 115. 16. and to their use, is now by Curse made more unprofitable to them and their use, verse 18, 19. chap. 5. 29. Yea, the Creature was made subject to vanity by man's sin; subject to a vanishing, flitting, and perishing estate; subject to the corruption and abuse of man; subject to serve for the object and instrument of sin, Isaiah 24. 5. And therefore the heavens and the earth, which are now, are reserved unto fire against the day of judgment, 2 Pet 3. 7, 10. And the whole Creation groaneth, and travelleth in pain together until now: The earnest expectation of the creature waiting for the manifestation of the sons of God; that it may be delivered from the bondage of corruption into the glorious liberty of the children of God: that all the steps and traces of that malediction put upon it for man's sin, may be utterly rased out of the world; and new heavens, and a new earth created, as the Scripture phraseth it; every creature according to every ones degree and nature partaking of that glorious liberty of the children of God; being fully delivered from all vanity, slavery, abuse, and evil, Rom. 8. 19, 20, 21, 22.

V. 18. the herb of the field ] Not the herbs and fruits of Paradise, v. 23, 24.

V. 20. Eve ] Here first so called. God calls her Adam, chap. 5. 2.

because she was ] To be; thus Propheticaly he foretells it: else it is Moses that gives the reason of the name.

V. 21. coats of skins ] In likelihood of the skins of beasts, which God taught him to kill for sacrifice: being that Abel did so soon sacrifice, chap. 4. 4.

V. 22. And now lest, &c. ] Spoken by an ironie. For it was not the eating of the fruit, that could recover him, or preserve him from the sentence of death, whereunto God for his sin had now doomed him? Both the Trees were Sacraments of the first Covenant of works to confirm the Promise, and threatening there unto appertaining; which Sacramental tree of Life he had now nothing to do withal, no right to it, having broken the Covenant, and incurred the Curse; no more then he ought to have meddled with the other Tree, in the state of innocence.

V. 24. drove out ] The day not so certainly known; But in all probability, the same day of his creation. For Satan would omit no time. The woman, if she had been better practiced, and not taken at the first, would not so soon have • r • ed: or if she had known the Fall of the Angels, she would have suspected the more. Her speech, v. 2. We may eat seems to show, that no fruit had been eaten before. And doubtless she fell a Virgin. And accordingly Jews, Chaldeans, A • abians, Greeks, Latins, Barbarians, hold that they fell the day they were created.

at the East ] Where the entrance was into Paradise.

Cheru • ims ] Angels. Moses in the use of this word applying himself to the capacity of the people, to whom the Cherubims in the Tabernacle were well known, representing the Angels. In Ezekiel's Vision, we read of Cherubims as living creatures, with wings, chap. 1. 5. and 10. 1, 15. In Daniel, the Angel Gabriel flying.

and a flaming sword ] Haply to each, if there were more Angels then one, Cherubims being of the plural number. We read of an Angel with a drawn sword in David's time, 1 Chron. 21. 16.

which turned every way ] All for the more terror, that • man should not dare to attempt re-entrance.

CHAP. IV.

Verse 2. ABel ] So the New Testament writes him, Matth. 23. 35. Luke 11. 5 • . Heb 11. 4. and 12. 24. The Hebrew still is Hebel. Saith David, Psal. 39. 5. Verily every man at his best estate is altogether Abel, i. e. vanity. And so indeed Abel was, being slain by his brother.

V • 3. of the fruit of the ground an offering ] An Oblation, or Meat-offering of fine flower, or first-fruits in the ear, in Levite. 2. and chap. 22. 14. Exod. 22. 29 23. 19. The Heathen Greeks and Romans, in their times did likewise: Likely by an imitation of the Jews.

V. 4. firstlings ] This afterwards by a special Law, upon a special reason, prescribed to the Jews, Exod. 13. 2. Num. 3. 13.

and of the fat thereof ] In Moses time this expressly commanded, Exod. 20. 13, 22, 25. Levite. 3. 3, 4, 5, 9, 10, 11, 14, 15, 16, 17. The fat is the food of the offering made by fire, for a sweet favor unto the Lord. All the fat is the Lord's: neither Offerer, nor Sacrificer; nor yet in Civil use was any Jew to eat of it; at leastwise of the fat of such clean beasts as were fit for sacrifice, Levite. 7. 23, 24, 25. The fat of the oil is mentioned, Num. 18. 12. meaning the best of it; And so of all things offered to the Lord, the best is required, which it seems also that Abel here performed. Not as those did, Mal. 1. 13.

By Faith Abel offered this Sacrifice, Heb. 11. 4. And therefore it was no will-worship, but grounded on God's Word for his warrant; revealed to Adam, and by him likely to his sons.

had respect ] This was seen of Cain. It is likely therefore that God shown it by some visible sign, as by fire from heaven consuming the Sacrifice; as, Levite. 9. 24. Judge. 6. 21. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 Kings 18. 38. or it might be by some other ways.

unto Abel, and to his offering ] To the man first, to the Offering for the man's sake, as a fruit of his faith. He righteous, Matth. 23 35.

V. 5. not respect ] Through his want of faith and sincerity in this service of God, 1 John 3 12.

very wroth ] At God, and Abel both.

V. 7. Sin lieth ] Sin is anom • e, or enormity; and the punishment of sin, which like a Serjeant, or they, is couching, and lieth watching, ready to seize upon thee, and tear thee.

And unto thee shall be his desire ] Subject to thee, as to the first-borne, as, chap. 3. 16. This is to allay his wrath and incensed spirit.

V. 8. talked ] In a brotherly manner, dissembling his hatred, that he might get the better opportunity to kill him, when Abel should not think of it. See the Annotations on chap. 35. 22.

V. 11. Cursed from the earth ] The earth shall plague thee, that received thy brothers blood; as is shown in the next words.

V. 12. when thou tillest ] A punishment, the more proper, because he was a tiller of the ground; and proper to Cain's portion, where ever he was; not a second general curse upon all the earth.

a fugitive ] Cast out from society with thy kindred and acquaintance; from God's presence, and the communion of his Church, and pursued still with a guilty conscience. So in ver. 14, 16.

V. 14. Of the earth ] Of this earth where I now dwell with my Parents and Kindred. Else he speaks like a man distracted by a guilty conscience. He dilates his punishment that denied his sin.

Everyone that findeth me shall slay me ] There might be many living by this time of Abel's murder, of whom he might stand in fear, yea, of them as yet unborn. And his guilty conscience now fears everyone, as having made himself odious to everyone. And such flee when none pursueth; yea, the sound of a shaken leaf doth chase them: And he might justly fear the beasts of the field. Amongst the ancient Romans, Greeks and others, such notorious offenders, whosoever would, might surely kill them. And what large power is given to the revenger of blood by God's Law, we may see in Numb. 35. 19, 21.

V. 15. Seven fold ] God would have him preserved alive, (though a life likely worse then death,) as a monument of his justice against murder and tratricide, Psal. 59. 11. Not for love to Cain, but to prevent future murder.

Mark ] a mark of protection, and of ignominy too; likely a kind of palsy and ghastly look; or some worse mark, that made him an horrible spectacle of God's vengeance against so heinous a crime.

V. 16. From the Presence of the Lord ] not of his general Providence, but of his special Presence, by grace, in the place of his Worship and Service; of which place, and the Presence of the Lord there, with Adam and his godly seed, it might be said, as, Gen. 28. 17. This is no other but the House of God, and this is the gate of Heaven.

Nod ] so called by Anticipation, from his wandering there.

V. 17. Builded a City ] at last; built, or rather was building, began to build, as the builders of Babel, Gen. 11. as in many hundred years after he and his posterity well might, and yet he be a vagabond in body and mind nevertheless.

V. 19. Two wives ] The first bigamist, and corrupter of wedlock.

V. 23 I have slain, &c. ] Beastingly he speaks of his valor and wrath, to asray and appease the brawls of his wives between themselves, and the vexing of him; that he was a man that would not suffer the least injury of them, or of any man, but he would avenge himself, and that fully: Or vaunting himself to his wives of his valor, to appease their fear of him, lest hurt should come to him from others, through his fierceness and boisterous violence; bragging what heavy vengeance he would take of him that should set upon lamech, many times more then God himself appointed to be taken for the avengement of Cain. Or, if he had slain a man, and was wounded himself, and thereupon his wives afraid of his life, he seeks to appease them, but in a fierce and insolent manner, as scorning their fear of his danger, and thinking it a disparagement to him and his valor, and upon this reason too; That he had a juster cause for what he had done, then Cain had, and therefore might be the more secure, that if Cain's death should be avenged, much more his; or rather in an Atheistical scorn, vaunting, That if God did set such a guard upon Cain, surely Lamech they needed not to doubt, should scape well enough; Cain's impunity might well serve for his security. Thus variously may these vaunting words of this wrathful, lustful man, be understood and taken; bearing himself haply the more proudly upon his sons inventions, v. 20, 21, 22.

V. 25. Seth ] borne, when Adam was 130. years old, ch. 5. 3. Therefore in all probability Cain slew Abel, not long before that time.

For God] Eve rejoiceth, that her whole number of children in him was filled up again. For it is not imaginable, that she had no more then Cain and Abel in all that time And it might be she foresaw by the Spirit of God, that Seth should be like righteous faithful Abel, and the roo • of that holy progeny, wherein the Church was afterward established.

V. 26. Enos ] Sorrowful, Psal. 9. 20. that the Nations may know themselves to be but Enos, i. e. woeful men. 〈 in non-Latin alphabet 〉

Then began men to call ] the Worship of God grew more public and solemn, and in a sort restored and revived again, in the persons and families of Seth and Enos, having been almost buried in the paucity and privacy of the godly before this time; a separation now being made by them from the profane society of the wicked; such as were generally the posterity of Cain.

CHAP. V.

Ver. 3. IN his own likeness after his image ] such as he was now sinful; not as he was created Holy. Yet still God was the Father of spirits, the God (and Creator) of the spirits of all flesh, Heb. 12. 9. Numb. 16. 22.

V. 4. And he begat sons and daughters ] after Seth; yet not excluding some to be begotten before Seth; as Cain and others. And the same is likely to be understood of the rest of the ten Patriarchs in this chapter before the flood; That they begat sons and daughters, as well before as after the birth of those Patriarchs, by whom the line of the Genealogy and Chronology is drawn. For it is scarce probable, that in this first Age of the world before the flood, wherein mankind had most need of multiiplication, the Patriarchs should be so old, as the half of them above 100. yea, Jared 162, Lamecb, 182. Methusalah 187. Noah 500. before they had any children: though indeed Noah for his part, had no more then three, when the flood came, 1 Pet. 3. 20. But so old they were before that son was borne who was the Progenitor of our Savior, and in whose race the main progress and succession of the true Church did consist.

V. 5. All the days] Adam was living in Lamechs days.

V. 21. Enoch walked with God ] the seventh of Adam followed not the wickedness of his age; But pleased God, prophesied, saying, Behold, the Lord cometh with ten thousands of his Sants, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, Jude ver. 14, 15. And Enoch was not; died not as others: but was translated by faith; God took him, body and soul, as after he did Elias, that he should not see death, and he was not found, Heb. 11. 5. after he had lived on earth so many years as there are days in our year; Thus was he a pledge and pawn of the Resurrection, and life eternal and celestial, and prophesied of the last and general judgment; Adam and Methusalah, and five Patriarchs between them were living witnesses of his Translation.

V. 27. All the days of Methusalah ] the longest liver, and died the last of the nine Patriarchs, in the beginning of the year of the flood.

V. 29. Noah ] Thus Lamech his father prophesied of him at his birth, presaging comfort and rest by him, in the midst of all miseries, in those evil and uncomfortable times.

V. 32. And Noah begat ] i. e. began to beget. So, chap. 11. 26. and, chap. 7, 10. Japheth the eldest, Sem the second, Cha •• youngest.

Of the LXX-Chronology in this Chapter. They extend the age of Methusalah beyond the flood, contrary to Scripture, and add almost 1600. years, to the true Chronology, in this and the eleventh chapters. Haply out of some considerations touching the Heathens, for whom that Greek Translation was made. But the LXX. now is nowhere extant, but patched infinitely.

CHAP. VI.

Ver. 1. WHen men began to multiply ] very greatly; and specially Cain's wicked progeny, and wickedness with them.

and daughters ] the occasion both of the corruption and calamity set forth in the ensuing story.

V. 2. That the sons of God ] Professors of the true Worship of God, Deut. 14. 1. 2 Cor. 6. 18. 1 John 3. 1. Which here grew remiss in Religion.

Daughters of men ] of the profane race of Cain, that had little of God or his image in them, in their minds or manners, but were mere men, 1 Cor. 3. 3. natural men, unregenerate, and out of the Church; and such these their daughters were.

Faire ] without respect to spiritual beauty, not minding at all what they were for Religion and manners. Thus beauty entangleth the fond and fleshly affection.

Wives ] Loved, liked, and chosen only for Beauties sake. God's Law after forbade such marriages with those out of the Church, Deut. 7. 3, 4. Exod. 34. 16. 2 Cor. 6. 14.

V. 3. My spirit ] In the Patriarchs, and specially in Noah, a Preacher of righteousness, 1 Pet. 3. 19, 20. 2 Pet. 2. 5. And by good motions and checks of conscience in the men of these times. As, Nehem. 9. 30.

For that he also is flesh ] even my people also; all mankind, v. 12. are fleshly, not having the Spirit, Jude v. 19 Rom. 8 8, 9 Gal. 5. 16, 17.

120 years ] granted for trial of their repentance, the long suffering of God waiting, whether in this space of time, while the Ark was a preparing they would repent, 1 Pet. 3. 20. by mortification of the flesh, and vivificati • of the Spirit, or, as St. Peter expresseth it, be judged according to men in the flesh, but live according to God in the Spirit, ch. 4. 6. agreeing with that of Paul, 1 Cor. 5. 5.

This was twenty years before the birth of Japheth.

V. 4. Giants ] Men of huge stature and strength, beyond others in those days, such as Og was, of the race of giants, and the Anakim • in Moses time, Numb. 13. 33. Amorites, Amos 2 9 Deut. 3. 11. Goliath, Isbbi-benob, Saph, Lahmi in David's time, 2 Sam. 21. 16, 18. 1 Chron. 20. 5, 6, 8 Men, who in the pride and confidence of their bodies greatness, were apostates from God, oppressors of men, fierce and cruel.

And also after that ] After those unlawful mixtures and marriages, v. 2. many of their seed became such Giants: and after that destruction threatened, v. 3.

V. 5. Every imaginari • n ] This heightens the sinfulness of this age, Mic. 7. 3. But Gen. 8. 21. More strongly proves the universal corruption of man's nature by the fall.

V. 15. 300 cubits ] The length is ten times the height, and six times the breadth; resembling for the fashion of it a man's coffin.

V. 16. In a cubit shalt finish it ] The Ark, not the window.

Door ] Wide, to receive an Elephant, closed up, and pitched belike, when all were in, and that by God himself. ch. 7. 16.

With lower, second and third stories ] These stories, considered with the quantity and kind of the cubits, a common cubit then being longer then our cubits, now and the sacred cubit being double to the common cubit, as appears by comparing 1 Kings 7. 15. with 2 Chron. 3. 15. (not to speak of a Geometrical cubit, six times, as some allege, as great as a common cubit;) we may easily conceive the capacity of the Ark, to be fully sufficient to hold whatsoever was required to be contained in it; specially if we understand here, where no kind is nominated, the sacred cubit.

V. 18. My Covenant ] For thy preservation, Typifying our spiritual preservation and salvation by Christ, from the deluge of God's wrath, 1 Pet 3. 21.

Thou ] Eight in number, 1 Pet. 3. 20.

V. 19. Two of every sort ] Paires of every sort. And here only the kinds are named, the number in chap. 7. v. 2, 3.

V. 20. Shall come unto thee ] Of their own accord, by my instinct, not else so freely, as, ch. 2. 19.

V. 22. Thus did Noah ] By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by the which he condemned the world, and became heir of the righteousness which is by faith, Heb. 11. 7. So, Exod. 39. 43. and, 40. 16.

CHAP. VII.

Verse 1. ANd all thy house ] Thy children; specified, v. 13. No doubt, but he had more of his family; men-servants and maid-servants. But they, and the Shipwrights all drowned.

in this generation ] Called by St. Peter, the world of the ungodly, 2 Pet 2. 5.

V. 2. Of every clean beast ] Here is the distinction of clean and unclean beasts, and fowls in Noah's time and before, even soon in all likelihood after the fall of man. Long then before Moses time. In Moses time the distinction of beasts and fowls, clean and unclean for sacrifice was this, that of all beasts, only Beeves, Sheep and Goats were counted clean for sacrifice; and of Fowls only the turtle-Doves and Pigeons, Levite. 1. And the Sparrow was used in the cleansing of the Leper and Leprous house, Levite. ch. 14. 4, 5. But for meat to the Jews there was a further distinction of clean and unclean beasts, fishes, fowls and creeping things, Lev. 11. The distinction here at the flood is not particularized; and therefore we cannot be so certain, but guess only by Moses, which were clean, which unclean.

by sevens ] Not two sevens. The use of the seventh is set down for sacrifice, ch. 8. 20. of other four, likely for meat; and of the other two, for preservation of seed, as is here commanded, concerning the unclean beasts and fowl. Or more then two of the seven, might be for the greater increase of those which were of most use and comfort to mankind, and the rest, for present food and for sacrifice.

V. 10. Were ] Began to be.

V. 11. In the second month] Bull; about our October, 1 Kings 6. 38. which is the eighth month of the year, according to the Ecclesiastical account, first commanded by God to the Jews, at his miraculous bringing of the children of Israel out of Egypt, Exod. 12. 2. The civil account, and the civil year, even then and still after continuing with them, the same beginning, as it ever had from the beginning; in the month Tizri or Ethanim, about our September, 1 Kings 8. 2. I can see no just cause why we should not follow the civil Account of the year here in Noah's time. Though the other reckoning of the months be most followed in Scripture, after the time of the change aforesaid, 1 Kings 6. 1537, 38. Nehem. 2. 1. 6. 15. Esther 2. 16. 3. 7. 9. 15. Zach. 1. 7. 7. 1.

V. 17. And the flood was forty days, &c. ] It rained so long, till the twenty seventh day of the third month Chisleu: which is the ninth month according to the Ecclesiastical Account, Zach. 7. 1. and falls in, with, or about the middle of our December; and it prevailed upon the earth 150 days, v. 24.

V. 20. Fifteen cubits upward ] Above all the high hills that were under the whole Heaven; whatsoever we hear true or fabulous by Writers, or reports of the height of the hills of Olympus, Atlas, Athos, Caucasus, Pike in Tenerif, or any other.

V. 22. Died ] But yet small charity to judge the Infants, and all of them to be damned. Cham in the Ark cursed: and many out of it in the time of the lingering deluge, might repent and be saved; though not from the temporal death, yet from that which is eternal.

V. 24. One hundred and fifty days ] Reckoning from the first day of the rain falling, viz. seventeenth day of the second month, to the seventeenth day of the seventh month, whereon the Ark rested on the mountains of Ararat, ch. 8. 4. are one hundred and fifty days.

Heathens in the deluge of Deucalion, show they had some inkling and hint of this sacred history.

CHAP. VIII.

Ver. 1. A Wind ] To asswage; not enrage.

V. 4. Rested in the seventh month ] Called Nisan by the Chaldees, and Abib by the Hebrews, answering to part of our March and April.

On the seventeenth day ] About the beginning of our April; where ended the one hundred and fifty days.

mountains of Ararat ] An hilly tract of land in Armenia the greater, not far from the Caspian sea, and near to Assyria and Mesopotamia, 2 Kings 19. 37. Isaiah 37. 38. Jer. 51. 27. Some take these for the Gordean or Cordean mountains. Some for the hills of Taurus or Caucusus.

V. 5. In the tenth month, on the first day ] Called Thamus, answering the middle of our June, beginning still the reckoning from September, the beginning of their civil year. Thus after seventy three days since the Ark first rested, and two hundred twenty three days since the flood first began, were the tops of the mountains seen. To determine the gradual abatements of the waters day by day, is vain curiosity, and foolish presumption, upon uncertain grounds.

V. 6. At the end of forty days ] After the mountainetops were first seen. This makes up the number of two hundred sixty three days since the flood began, and one hundred and thirteen days since the Ark first rested; and falls on the eleventh day of their eleventh month, called Ab, and towards the end of our July and not as the great Annotators have it on this place, on the eleventh day of the eleventh month, called Sebat, Zach. 1. 7. the same which we call January. But to reckon thus were to reckon the year according to the Ecclesiastical Account, contrary to their own mind set down in their Annotations, upon the fourth verse of this same chapter.

V. 8. A Dove ] seven days after the Raven, v. 10. on the eighteenth day of their eleventh month, about the beginning of our August. The sending out of the Dove is mentioned in Dcucalions history.

V. 9. Found no rest ] Though the tops of the mountains were seen forty seven days before.

V. 10. And again he sent ] On the twenty fifth of their eleventh month, called by some Ab, about the tenth of our August.

V. 11. In the evening ] Spending the day abroad.

plucked off ] Not floating on the waters; so now growing trees were discovered. The Dove found a place of rest to her feet; but not yet food fit for her.

V. 12. Yet other seven days ] On the second day of the twelfth month, called Elul, Nehem. 6. 15. About the seventeenth of our August. She met with her mate after. Thus there are twenty one days from the opening of the window, for the sending out of the Raven, and the Dove.

V. 13. First month, first day of the month ] Twenty nine days after the last sending forth of the Dove, to this time. This month is the month Tizri or Ethanim, 1 Kings 8. 2. though there called the seventh month, according to the Ecclesiastical Account. And the first day if it is about the sixteenth of our September: but we must not here make this the first month, according to the Ecclesiastical account; which would be the month Nisan or Abib; the first day of it answering to the middle of our March.

covering of the Ark] v. 6. He opened the window of the Ark.

was dry ] Yet soft and muddy.

V. 14. Second month ] Not Jiar or Zif, the second month according to the Ecclesiastical Account, 1 Kings 6. 1, 3, 7. answering to part of our April, and part of our May: but the month Bull, according to the Civil Account and year; according to the Annotations on the fourth verse of this chapter. And answering to part of our October, and of our November.

Twenty seventh day ] The second of our November. And thus there are fifty seven days from the first month, first day to this time. And here is the end of the flood, continuing from first to last, one year and ten days. The Account whereof must no wise be cast, as in the said Annotations on this fourteenth verse: But thus, beginning on the second month, seventeenth day, thence to the seventh month, seventeenth day, are one hundred and fifty days, reckoning in them the forty days of rain, as is confessed on ch. 7. ver. 24, and as according to the truth it must needs be. And the Ark then rested on the mountains of Ararat. Thence to the tenth month, first day, whereon the tops of the mountains were seen, are seventy three days. Thence forty days, at the end whereof Noah opened the window of the Ark. Thence twenty one days of the sending out of the Raven and the Dove. Thence twenty nine days reacheth to the first month, first day, when the ground was dry. Thence fifty seven days, to the second month, twenty seventh day, when Noah came out of the Ark. The total sum of this reckoning ariseth to three hundred and seventy. And the compass of the year, reckoning twelve months to the year, and thirty days to the month, ariseth to three hundred and sixty days. And the other ten days were those ten, wherein he continued in the Ark more then one year.

V. 20 And offered burnt-offerings on the Altar ] In this verse is an Altar first nominated, and burnt-offerings, or whole burnt-offering, Lev. 6. 9. And this so long before Moses and the Levitical Law, an Altar likely of earth or turf.

V. 21. In his heart ] After spoken to Noah, chapt. 9. 11.

not again curse the ground ] This is opened more in this and the next verse, not as formerly, with an universal deluge. Though particular inundations may be.

for the imagination, &c. ] This in part moved God to destroy the world, ch. 6. 5, 6. This here is brought in as a motive to mercy, as, Psal 103. 13, 14. A like plea David makes, Psal 25. 11. and God himself, Isaiah 48. 8, 9. Though sin abound, God's mercy superabounds, mercy rejoiceth against judgment.

V. 22. While the earth ] God restores and repairs the natures of things corrupted by the flood. This hinders not Peters fiery Prophecy of the end of the world, 2 Pet. 3. 7. Isaiah 54. 8, 9, 10.

Seed-time, &c. ] Generaly so, which hindereth not particular judgments upon particular places to the contrary, as, 1 Kings 17. 1. God will henceforth deal more particularly with men, and not overturn the general course of nature anymore.

CHAP. IX.

Verse. 1. BE fruitful, &c. ] Though we read not of anymore children of Noah after this time: yet it is not likely but he had more; God's Word and his Work go together. In three hundred fifty two years; viz. from the flood to the birth of Abraham mankind was wonderfully multiplied, and yet man's life in that time mightily shortened.

V. 2. The fear of you ] Though not your dominion over them, as it was before the fall; yet the fear and dread of you shall upon them: even to the taming, or overawing at least, of the wildest, fiercest and strongest of them by force or cunning, Psal 8. 6, &c. 104 20, 21, 22, 23. Jam. 3. 7. Though God can arm even the least of them, to execute his judgments upon man.

V. 3. That liveth ] Likely, not dying of it self, or torn by beasts, as, Levite. 17. 15. and 22. 8. Exod 12. 31. For many of the Mosaical Laws were in use long before.

meat for you] See Annotations on ch 1. 29.

meat ] Such as were fit for meat: and even those that were not fit for meat and sustenance, yea, poisonous, yet might serve for Physic or otherwise, for the maintenance and preservation of the life of man

V. 4. But flesh with the life thereof, the blood ] The blood of these creatures in called the life of them; and their life is said to be their blood, and in their blood, Lev. 17. 11. 14. because the spirits, which are the most lively parts of them, are produced of the purest part of the blood, and with it diffused in arteries throughout the whole body: without which vital spirits, though blood be in the body, yet the body may be dead, as in things strangled. Now with the blood, or in the blood, the flesh was not to be eaten; but first it must be killed and cleansed of the blood. A restraint, no doubt, to make them the more fearful of shedding man's blood, as the words following do declare. But yet thus the sense of the place seems not so full, as when the blood is forbidden, not only with the flesh in the veins, (for who desires so to eat it) but also poured out by itself alone. And thus the prohibition was given by Moses to the Jews, who declared at large the various manner of the use of blood, in their several kinds of sacrifices; but inhibits the eating of it, rather then, or at any other time. In their sacrices, sometimes some of it was sprinkled upon the side of the Altar, and the rest of the blood wrung out at the bottom of the Altar; as when turtle-Doves or Pigeons were sacrificed, Lev. 1. 15. and 5. 9. sometimes it was sprinkled round about upon the Altar; as in the burnt-offerings, and peace-offerings, Lev. 1. 5, 11. and, chap. 3. 2, 8, 13. sometimes with the finger dipped in it, some of it was put upon the horns of the Altar, and the rest poured out at the bottom of the Altar; as in the sin-offering for the Ruler, and for any one of the common people, Lev. 4. 25, 30, 34. sometimes with the finger dipped in it. some of it was to be sprinkled seven times before the Lord, before the veil of the Sanctuary. And then some of it to be put upon the horns of the Altar of sweet incense before the Lord, and the rest of the blood to be poured out at the bottom of the Altar of the burnt-offering; as in the sin-offering of the Holy Priest, Levite 4. v. 5, 6, 7. And of the whole Congregation, ch. 4. v. 16, 17, 18. Sometimes it was to be put upon the tip of the right ear, and upon the thumb of the right hand, and upon the great toe of the right foot; and some of the blood upon the Altar was to be sprinkled upon the garments, as Moses did at the consecration of Aaron and his sons, Levite. 8. 23, 24, 30. all which was typical and ceremonial. In sum, it was given upon the Altar, to make an atonement for souls; for it is the blood that maketh an atonement for the soul, Lev. 17. 11. and almost all things are by the Law purged with blood, and without shedding of blood is no remission, Heb. 9. 22. But with them blood was never at any time, or upon any occasion to be eaten, Lev. 7. 26, 27. 1 Sam. 14. 32, 33, 34. And the Apostles make a decree for the forbearance of eating things strangled, and blood, Acts 15. 20. yet now the ceremonial Law being expired; and the restraint in this text, not so clear and full, or, not reaching to all people in all ages; out of the case of scandal, which occasioned the Apostles necessary, 1 Cor. 8. 13. though temporary decree; I see no necessity enforcing the contrary, but that Christians may use their Christian liberty, knowing that to the pure all things are pure, that meat commends us not to God, that whatsoever is sold in the shambles, that we may eat, asking no question for conscience sake.

V. 5. And surely your blood of your lives ] Your lifeblood. The reason of the former prohibition.

Of every beast] Exod. 21. 28.

man's brother] All men are brethren, Act. 17. 26.

V. 6. Whoso sheddeth ] Wittingly and willfully, Numb. 35. 31. else Cities of Refuge weee appointed, as may be seen, Numb. 35. 11, 15, 22, 23. Deut. 29. 3, 6.

by man ] Magistrate. Revenger of blood, Numb. 35. 19, 21, 27.

for in the image ] This reason showeth death to be due for murder before the flood, and from the beginning, though God extraordinarily suffered Cain to live (a life likely worse then death) as a spectacle of his wrath all his age. To deny the legal and military use of the sword to Christians, is an Anabaptistical faucie.

V. 10. And with every living creature ] For man's sake, for whom they were made, and in the flood for his sin destroyed.

V. 11. All flesh ] No universal deluge, though particular countries may be drowned.

by the waters of a flood ] Yet in the end by fire, 2 Pet. 3. 7, 10.

the earth] As, ch. 6. 11.

V. 13. My bow ] Wittily say some, bended upwards; and witho • t any arrow in it. This was in the clouds before, naturally; But now significatively instituted to this use, to be a token of this Covenant, for the assurance of the truth, and performance of it, and God's oath annexed to it, Isaiah 54. 9.

V. 14. When I bring a cloud ] At sometimes.

V. 18. And Ham is the father of Canaan ] So again, v. 22. To imply the reason why Canaan is cursed, v. 25, 26, 27. And that the Israelites, who in Moses time and after, were commanded to root them out, might know, that they were of an accursed race and offspring.

V. 20. Began ] In the new world a new beginner, yet some years after the flood.

V. 21. Uncovered ] Likely wearing long and loose garments, without breeches. As likely David did, when Michal mocked him, 2 Sam. 6. 20. To prevent which, linen breeches were commanded to Priests, Exod. 28. 42. Ezech. 44. 19. and God's Altar was to be built without steps, Exod. 20. 26.

V. 22. And told ] He should have concealed it from his brethren, and covered it himself.

V. 24. And knew ] Upon enquiry, or otherways, by relation or revelation.

V. 25. Said ] Prophetically, both in his cursing and blessing, by warrant of God's Spirit.

V. 25. Cursed be Canaan ] Not naming Cham. But showing thereby the curse to be entailed on him, and on Canaan his fourth son, ch. 10. 6. then borne, and haply a Partner in his fathers sin, and on his posterity after him, Prov. 30. 17.

a servant of servants ] Thus fore-doomed to a most servile slavish estate and condition. This most seen long after in the Gibeouites, Josh. 9. 21. and in the Canaanites.

As the blessing on Japheth was long after fulfilled, when the Gentiles became Christians.

V. 26. Blessed be the Lord God of Shem] Shem blessed; because God is called his God, Psal. 144. 15. He named before Japheth his elder brother, in covering his fathers nakedness, v. 23.

and Canaan shall be his servant ] So to Chador • aome •• of Shem’s progeny, being King of Elam; ch. 14. 1, 4, &c. and; ch. 10. 22. so in the times of Joshua, Judges, and Kings of Judah and Israel.

V. 27. In the tents of Shem ] In the Church, become Converts and Christians, Eph. 2. 13, 14, 19. 3. 6. even when Shem’s posterity, the natural branches, was much out off, Rom. 11. 11.

and Canaan shall be his servant] Alexander the Great, and the Romans subdued them.

V. 29. And he died ] living almost to the birth of Abram.

CHAP. X.

Verse 1. JAphet ] He is renowned, in the ancient Greek Writers, called Iupetos.

V. 2. Madai ] Of him the Medes.

Javan ] Of him the country Ionia, the Grecians.

V. 5. Isles ] Properly; or improperly such countries, whereto the Jews from their land could not pass but by shipping: the Province of Europe here meant.

everyone after his tongue ] As it fell out after that division of tongues, ch. 11. 9.

V. 6▪ Cush] Cushians, or the Ethiopians near the Arabian sea.

Mizraim] Egyptians. Mizraim in the Old Testament is always called Egypt in the New Testament.

V. 7. Seba ] Whence came the West-African-Ethiopians, and likely the Queen of Shebah, 1 King. 10. 1. called the Queen of the South, coming from the uttermost parts of the earth, Matth. 12. 42. And the E • nuch of Candac • , Acts 8. 27.

Havilah] In Arabiah.

V. 8. And Cush begat Nimrod ] Reserved here to the last place, because Moses meant to speak most of him.

a mighty one ] Usurped by violence a more imperious Power and Government, then formerly was used, and enlarged his dominions.

V. 9. A mighty Hunter ] Hunter of men, Tyrants and Oppressors are called Hunters, Jer. 16. 16.

before the Lord ] Openly, without fear of God.

V. 10. Babel] ch. 11. 9. Semiramis, then the wife of Ninus son to this Nimrod or Belus, as profane Authors have it, founded not this City, but repaired it. After Nimrods time it seems, the seat of that Monarchy (being the first,) was translared to Nineveb in Assyria, Micah 5. 6. And after many ages Babylon rebuilt by Nebuchadnezzar, Dan. 4. 30.

Shinar ] Comprehending Mesopotamia, situate between the two rivers Tigris and Euphrates, and the countries adjacent, ch. 11. 2.

V. 11. Out of the land went forth Ashur ] He Shents son, v. 22. went out of Shinar by Nimrods invasion, and built Nineveh, and gave the name to the Assyrian Monarchy. Or else Nimrod enlarging his Conquests and Dominions, went from Shinar to Ashur, and built Nineveh.

V. 12. The same is a great city ] Not Calah, but Nineveh, Jonah 1. 2. 3. 2. 3. 4. 11. specially in the Prophet Jonahs time, who lived in the days of Jeroboam the second, the son of Joash, 2 Kings 14. 25.

14. Out of whom came Philistiim ] The Philistines, not of the offspring of Canaan, but expelling some of them, made room for themselves in part of the land of Canaan, Amos 9. 7. Jer. 47. 4.

V. 15. And Heth ] Whence come the Hittites, ch. 23. 3, 5, 7, 10.

Girgasite] Mat. 8. 28, 34. Gadarenes, Luke 8. 26.

V. 16. Jebusite, 2 Sam. 5. 6. 1 Chron. 11. 4.

V. 19. The border of the Canaanites ] Set down particularly, because it was promised to Abraham, and his seed the Israelites.

V. 20. These are the sounes of Ham ] Many more of them are set down here, then either of Shem or of Japheth. But most likely it is, that all these children or Grand-children of Shem, Cham and Japheth, are not here set down, but only such as were famous, and by their several Plantations gave names to several Nations descending from their loins.

V. 21. Unto Shem also the father of all the children of Eber ] Great Grand-father to Eber; yet Eber thus mentioned, because of him afterwards they were called Hebrews; so Abraham, ch. 14. 13. so, ch. 40. 15. Phil. 3. 5. and so frequently.

of Japheth the elder ] Because Shem was begotten in the five hundred and second year of Noah 's life, he being one hundred year old, two years after the flood, ch. 11. 10. Therefore Japheth was two year older.

V. 22. Elam ] Hence came the Elamites or Persians, Acts 2. 9.

Aram] From him came the Aramites, Syrians. There is Padan-Aram, ch. 25. 20. Aram-Naharaim ch. 24. 10. Aram-Dammesek, 2 Sam. 8. 5, 6. Ara • -Zobah, Psal. 60. tit. Aram Maachah, 1 Chron. 19. 6. Aram-Beth-Rehob, 2 Sam. 10▪ 6. all these being several Provinces of Syria.

V. 23. Uz] Job 1. 1. There dwelt the Edomites or the Idumeans, Lam. 4. 21.

V. 25. For in his days was the earth divided ] About the time of his birth was the division of tongues, at the building of Babel, which occasioned their dispersion into several parts of the earth for habitation. And the language before used of all, continuing in Eber the father of Peleg, might occasion his posterity to be distinguished from all others by the name of Hebrews.

V. 29. Ophir ] From this man's land in India, it is likely Solomon's ships fetched fine gold, 2 Chron. 9. 10. called also gold of Parvaim, 2 Chron. 3. 6. This is supposed to be in Havilah near Ophir. See the Tree in the beginning of Speeds Genealogies.

CHAP. XI.

Ver. 1. OF one language ] Since the flood, no doubt. Whether the Hebrew language, which was Adams continued the same among all men, for the space of one thousand six hundred fifty six years before the flood, may be more questionable.

And it came to pass ] One hundred years after the flood, v. 10, 11, 12, 13, 14. and ch. 10. 25.

V. 2. They journeyed] Nimrod and his company. Not Noah, Shem, Arphaxad, Salah, Eber, and their godly posterities.

from the East ] Likely from about the mountains of Ararat; which parts are much North-eastward from Shinar, or Chaldea, or Mesopotamia. Or from other Eastern parts.

Shinar ] Containes Babylon, Mes • potamia, and the Countries adjacent, four Cities, afterwards built there by Nimrod, ch. 10. 10.

V. 3. Slime ] A pitchy slime.

V. 4. Unto Heaven ] An Hyperbole, for the chief, haply to escape another flood.

lest we be scattered ] Lest this company be the sooner dispersed. Or when by multiplication they should in after-times be scattered, yet this might remain as an honorable monument and memorial of their former co-habitation.

V. 6. And now nothing ] Ironically, as, ch. 3. 22.

V. 7. Let us go down ] See, ch. 1. 26. God speaks of himself after the manner of men, for man's better understanding. A while he suffered them to go on in building.

and confound their language ] The number of the several languages now made is uncertain.

V. 8. Scattered them ] The thing they sought to prevent by their proud project, v. 4. God for it brings upon them presently.

V. 10. Generations of Shem ] Those, ch. 10. 22, &c. were without any mention of the age of the Patriarchs descended from him, when they begat their eldest sons, or those by whom the holy line is drawn, and of whom our Savior descended. And if they had been passed over so, the Chronology of the world had heed lost. But now here they are resumed, and the chain of Chronology carefully continued. And as there were ten Patriarchs before the flood, counting in Noah, so there are ten after the flood, from Shem to Abraham inclusively. The years of the world, in the former ten to the six hundredth year of Noah, when the flood came, amounted to the number of 1656. The years from the flood, which was in the ninety eighth year of Shem’s age, to the birth of Abram the tenth Patriarch after the flood, came but to the number of three hundred fifty two years: For man's age was shortened about the half at the time of the flood. And again shortened about the half in Pelegs time, at the building of Babel. And yet the third time shortened somewhat near the half in the time of Nahor, as may be seen and observed in the ages of the Patriarchs at their deaths in this chapter.

Arphaxad ] The third son of Shem, 1 Chron. 1. 17.

V. 12. Arphaxad begat Salah ] Betwixt these is inserted Cainan, as the son of Arphaxad, and father of Salah; Luke 3. 35, 36. which would break the chain of Chronology, and leave unknown the age of the world. The LXX-Translation hath here in Genesis put in that Cainan. And that Translation was much more known, & much more in use in public Synagogues, in private Libraries and Houses in our Savior's time, then the Authentical Hebrew Text was; yea, thereupon the Holy Writers of the New Testament, in their quotations out of the Old Testament, do follow much the said Translation, even with some variation from the Hebrew Text, though not in any material thing, as the learned well know. This may seem to occasion St. Luke in this of Cainan, to follow the LXX. Translation, though he knew that this Cainan was never in the world, condescending so to the times and weakness of men therein, lest otherwise he might have given occasion of offense, or rather they have taken it.

V. 22. Nahor ] The first idolater of the line, ch 31. 53. Josh. 24. 2. And so after him were Terah and Abraham, till God called him out of that place, chap. 11. 31. 12. 1. Rom. 4. 2, 5.

V. 26. Begat Abram, &c. ] Began to beget, as, Gen. 5. 32. For Abram was borne in the one hundred and thirtieth year of his father Terah; Terah dying at the age of two hundred and five in Haran, ch. 11. 31, 32. and Abram being then seventy five years old, as appears, ch. 12. 4. Acts 7. 4. Likely Haran was the eldest, Nahor the second, and Abram the youngest; as the eldest likewise is named last, ch. 5. 32.

V. 28. In Ur] Nehem. 9. 7. Acts 7. 4. Ur signifieth fire, which likely was worshipped by the idolatrous Chaldeans; and some place or city received denomination from that idol. Heathen Writers call it Orchoe, it is the Eastern part of Mesopotamia, when Mesopotamia is taken in a large sense, comprehending • haldea in it.

of the chaldees ] Given much to Astrology, whence such are called Chaldeans, Dan. 2. 2, 4, 5.

Ur of the Chaldees] Called Mesopotamia, Acts 7. 2.

V. 29. Milcah the daughter of Haran ] Not another Haran, but Abram's eldest brother, as appears by the next words. He was elder then Abram sixty years.

the father of Milcah, and the father of Iscah ] This Milcab was Grand-mother to Rebecca Isaac's wife, Ge • . 22. 2 • , 22, 23. great Grandmother to Rachel and Leah, Gen. 29. 10, 12, 13, 16. This Ischa is Sarai the daughter, i. e. the Grandchilde of Abraham's father, but not the daughter, i. e. the Grandchilde of his mother, Terah having Haran her father by another wife then he had Abraham, Gen. 20. 12. Nahor and Abraham marry their Neeces, their brother Harans daughters, and so Amran takes Jochebed his father Kohaths sister to wife, Exod. 6. 20. Such marriages are forbidden, Lev. 18. 12, 14. however here by divine dispensation tolerated, or not condemned.

V. 31. And Terah took Abram] Abram first motioned this remove; God having appeared to him in Ur of the Chaldees, Acts 7. 2. Gen. 15. 7. And here begin the four hundred and thirty years, at the end whereof the Israelite, came out of Egypt, Exod. 12. 41. Gal. 3. 17. Nahor came too, though not mentioned here. For he settled in Haran, whence it is called Nahors City, ch. 24. 10. 29. 4. 28. 2, 10.

to Haran ] A City of Mesopotamia, but not taking Mesopotamia in a strict sense, as it is taken, Act. 7. 2, 3. Gen. 24 10. 28. 2, 7, 10.

and dwelt there ] Likely, through Terah’s old age and sickness so long, till they got substance and souls there, ch. 12. 5. See, Judeth 5. 8, 9. even five years, as may be gathered out of the thirty years, between Abram's calling out of Ur, and the birth of Isaac. See, Annot. on ch. 15. v. 13.

CHAP. XII.

Ver. 1. HAd said ] For this seems not to be a second Call; But the Narration of the first Call out of Ur, and the cause of their going forth of Ur, ch, 11. 31.

and thy kindred ] If they had rather stay behind thee then remove with thee.

will show thee ] As he raised this righteous man from the East, so he called him to his foot to follow him and his direction, Isaiah 41. 2. Likely, God bade him go to Canaan, but told him not that that was the land intended for him, till he came thither, Heb. 11 8 Gen. 12. 7. And this was for the greater trial of his faith.

V. 2. A great Nation ] Yet Sarah now at sixty five was barren. And under this is also a spiritual seed promised, Rom. 4. 11, 12. Gal. 3. 7.

bless thee ] Spiritually also, Gal. 3. 14.

thou shalt be ] Or be thou a blessing. God will command a blessing, as, Ps. 42. 8. 44. 4. and so, 133. 3.

V. 3. And I will bless ] Like to this is that of Isaac to Jacob, Gen. 27. 29. and that of Bala • m to Israel, Numb. 24. 9.

in thee ] In thy seed Christ, Gen. 18. 18. 22. 18. Acts 3. 25, 26. Gal. 3. 8, 14. Thus the Gospel was preached unto Abraham, Gal. 3. 8. From this Promise and Covenant made in Ur of the Chaldees, to the giving of the Law which could not disannul it, were four hundred and thirty years, Gal. 3. 17, 18.

V. 4. Departed ] Went out by faith, not knowing whither he went, Heb. 11. 8.

and Lot went with him] Terah’s family and Nahor stayed here. See Annotations on ch. 11. 3 • . Here they left following God, and fell again to idolatry, ch. 31. 30, 53. Josh. 24, 2.

Seventy five ] He lived one hundred years after, ch. 25. 7. And Isaac his son, then seventy five years old, being borne in the one hundredth year of Abraham's age, ch. 21. 5. is left heir of Canaan.

V. 5. Souls ] Likely divers were converted Proselytes, considering his care of his family, ch. 18. 19. and their ready obedience to him, ch. 14. 14. and to God's Ordinance of Circumcision, ch. 17. 23.

Canaan] Deut. 8. 7, 8, 9. This was the type of an Heavenly, which Abraham looked for, Heb. 11. 9, 10.

And in Salem a City of Canaan, Melchizedek dwelled, and reigned a Priest of the most High God.

V. 6. Shechem ] Where after the City Shechem was, chap. 33. 18. about the midst of the country called Sichar in our Savior's time, Joh. 4. 5

unto the Plain ] Set with a grove of oakes, Deut. 11. 30.

the Canaanite ] When God promiseth the cleansing of his Church, he saith, the Canaanite shall be there no more, Zach. 14. 21.

V. 7. Unto thy seed ] Here he tells him this is the land intended for him, and now doth promise it; whereupon it is called the Land of Promise, Heb. 11. 9. the Lord's Land, Hos. 9. 3. the Holy Land, Zach. 2. 12. the Land of Immanuel, Isaiah 8. 8.

thy seed ] When as yet he had no child, Acts 7. 5. an Altar ] As, Gen. 8. 20.

V. 8. Bethel ] After so called, at this time Luz, ch. 28. 19. Moses calls many places by the names which were afterwards given to them, sitting his speech to the men of that age wherein himself lived.

West ] Sea is here put for the West, as Desert for the South, Ps. 75. 6.

V. 9. South ] Next Egypt.

V. 10. Into Egypt, Ps. 105. 13.

V. 11. Faire ] Very fair, v. 14. in herself, but more comparing her with the Egyptian women, though now she was sixty five years old.

V. 13. My sister ] Niece; she being his brothers daughter, his fathers Grand-child, persons so near of kin are usually called brothers and sisters, sons and daughters, Gen. 31. 28. Exod. 2. 18. which makes him say to Abimelech, ch. 20. 12. Indeed she is my sister. But Abram, praying her to conceal part of the truth, and purposely that the Egyptians might not conceive her to be his wife, bewrayeth weakness of faith and human frailty, fearing perhaps, that if he should die without issue, God's Promise should not have taken place, and therefore he exposeth her to danger to save himself, though withal he might have some hope that God would prevent that mischief.

V. 15. The Princes ] Courtiers.

Pharaoh ] The common name of the Egyptian Kings, as Abimelech of the Philistines, and Caesar of the Roman Emperors. They had other proper names, as Pharaoh Neco. 2. Kings 23. 29 Pharaoh Hophra, Jer. 44. 30. In the Grecian Monarchy they were called Ptolemies. Pharaohs house ] Likely stayed there a while.

V. 17. Plagued.] Psal. 105. 14. 1 Chron. 16. 21, 22.

V. 20. And Pharaoh commanded ] The King being angry, expects no answer.

sent him away ] Haply with Honor, as, Exod. 18. 27. and safe conduct.

CHAP. XIII.

Verse 1. SOuth] Canaan is South from Egypt.

V. 2. Very rich] Ch. 12. 2. 24. 35. Prov. 10. 22.

V. 5. And Tents ] Which implies also many servants that dwelt in those tents.

V. 6. To bear them ] But they wanted pasture and water for so many flocks and herds, whence the strife rose, v. 7.

V. 7. And the Canaanite ] Had taken up the better part of pasturage; neither were they to have a scandal given them by any dissensions and discords between Abram and Lot.

V. 8. And Abram said to Lot ] The Uncle and Superior condescends herein, and chooseth rather to take wrong then to contend, 1 Cor. 6. 7.

V 9 If thou wilt take ] By consent of the Canaanites. Abram had no inheritance in it, no, not so much as to set his foot on, Act. 7 5 Nor did he, or could he give to Lot any title to the land, but such an use of it, as upon fair and reasonable terms he might obtain and enjoy. Abram after bought a burial place, ch 23, 11, 12, 13.

V. 10. Zoar ] Afterwards so called, but then called Belah, ch 14. 2, 8. 19. 22. The meaning is, all the Plain of Jordan, even to Zoar was such.

V. 13. Sinners] ch. 19. 5. Ezech. 16. 49, 50. Lot thinking to get Paradise found hell.

V. 15. Which thou seest ] Part whereof each way thou seest. So Moses viewed the land, but possessed it not, Deut. 34. 1. 4.

and to thy seed ] For thy sake. The heavenly Canaan to thy spiritual seed, Christ's mystical body for Christ's sake, Gal. 3. 16. Rom. 9. 6, 7, 8. Gal. 4. 22, 23.

forever ] if they obey and keep my Covenant, Isaiah 65. 9. Psal. 69. 35, 36. degenerate not, John 8. 39 But else not. Deut. 4. 25, 26. Lev. 26. 33. 18. 28. Ezech. 33, 24, 25, 26.

But I will give the heavenly Canaan, typified by this, Heb. 11. 10, 16. to thy spiritual seed to all eternity, Gal. 3▪ • 6, 26, 28, 29.

V. 16. as the dust] Ch. 28. 14. 32. 12. so Balaam said▪ Numb. 23. 10.

V. 18. Plain of Mamre] Ch. 14. 13, 24. The Plain of Morch differs from this, and joy • es to Shechem, chap. 12. 6.

which is in Hebron ] It had this name afterward, before it was called Kiriath-Arba, ch. 23. 2. 35 27. Josh; 14. 15. 15. 13. It was after a famous burial place, ch. 49. 31. sometime possessed by Gaints, Numb 13. 22. and driven out by Caleb, Josh, 15. 13, 14 and given to him, Josh. 14. 14. a City of Refuge in the Tribe of Judah, Josh. 15. 54. 20. 7. David first reigned in it. And thither most likely went the blessed Virgin to visit her Cousin Elizabeth, Luke 1. 39.

an Altar ] To sacrifice thankfully to God, and to sanctify his viewed heritage.

CHAP. XIV.

Verse 1. IN the days ] This falling out a little before Abram took Hagar, as the sequence of the story showeth, and he taking Hagar in the tenth year after he left Haran, and came into Canaan, ch. 16. 3. He being then seventy five years old, ch. 12. 4. must be now eighty four at the time of this battle.

Shiaar] Chaldea. ch. 10. 10.

Chedorlaomer ] The chief in this expedition, though two other Kings named before him, v. 4, 5.

Elam ] Or Persia, ch. 10. 22. And so Chedorlaomer of Shem’s Progeny, had Chams and Canaan's posterity for subjects and servants, ch. 9. 26. who these Kings were, and what their Kingdoms cannot certainly be determined.

V. 2. With Bera King of Sodom ] These following were but petty Kings, Kings of Cities: which were burnt, ch. 19. Deut. 29. 23. except Zoar, fifteen years after, when Sarah was with child of Isaac, as appears, chap. 18. 10, 20, &c.

V. 3. The salt sea] Josh. 3, 16. called so afterwards, the dead sea, or • ache Asphaltites, of which many strange things are reported by Authors.

V. 5. Rephaims] Ch. 15. 20.

in Ashteroth ] A City in Bashan, where Og after reigned.

Emims ] Where the Moabites after dwelt, Deut. 2. 9, 10, 11.

V. 6. Horites ] In Mount Seir, till the Edomite • drove them out, Deut. 2. 22.

Elparan] Gen. 21. 21.

V. 7. Kadesh ] So called in Moses time, it was in the desert of Zin, Numb. 20. 1, 14, 16. 13. 26. 33. 36. Deut. 1. 2, 46.

Amalekites ] The people of that country, where afterwards the Amalekites did dwell. For Amalek the Grandchilde of Esau was yet unborn, Gen. 36. 12.

Hazezon-Tamar ] Which is Engedi, 2 Chron. 20. 2. which fell afterwards to the tribe of Judah, Josh. 15. 62.

V. 10. Fell there ] Their armies, rather then their persons. For the King of Sodom escaped, meeting Abram, v. 17.

V. 13. Confederate ] So Abimelech and Phicol with Abraham, ch. 21. v. 22, 23. and after with Isaac. ch. 26. 26, &c. Such confederacies with Infidels, not simply in themselves unlawful, Though specially forbidden with the Canaanite, Exod. 34. 15. Deut 7. 2. And Jehoshaphat justly reproved for his needless familiarity and association with wicked Ahab, 2 Chron. 19. 2.

V. 14. Brother ] Being his brothers son, v. 12.

trained servants ] In militaty and religious discipline.

three hundred and eighteen ] A mighty Prince, chap. 23. 6.

pursued ] Justly for Lots sake, though haply Chadorlaomers cause and quarrel might be just, v. 4.

unto Dan ] One of the two springs of Jordan, at the foot of Lebanon, in the North of Canaan, where was a town of that name, called Leshem or Laish, Josh. 19. 47. Judge. 14. 29.

V. 15. Unto Hoba ] Thus God gave the Nations before him, and made him rule over Kings: He gave them as the dust to his sword, and as driven stubble to his bow, he pursued them and passed safely, even by the way which he had not gone with his feet, Isaiah 41. 2, 3.

V. 17. The Kings Dale ] So called in after-times, where likely Absalom set up his pillar▪ 2 Sam. 18. 18.

V. 18. Melchizedek ] That this Melchizedek had father and mother, descent or pedigree, beginning of days, and end of life is not to be doubted. But the Scripture presents him to us as such, nowhere telling us of his Parents, descent, birth or death: and so in this, and in his name Melchizedek, and in his title of Office, King of Salem; and in his Offices themselves, being both King and Priest, the Priest of the most High God, and that without being successor to any, or having any successor to him, and so as one that typically abideth forever; and as one that is far superior to Abraham, who blessed Abraham, and to whom Abraham the Patriarch gave tithes; therefore in regard of all these, the Apostle makes him a notable type and figure of Christ, of his Person and Offices, of his Kingdom and Priesthood especially, as we see at large, Heb. 7. and David did so before him, Psal. 110. 4. Now who this Melchizedek should be, whether Shem, who being borne before the flood, lived seventy five years after Abram's coming into Canaan, and about sixty five after the time of▪ history of his meeting Abram, who though his Parents, Birth and Death be known to us, yet not as here brought in under the name of Melchizedek; or whether it were some neighbouring King of Canaan, of another Kindred from that of Abraham, Heb. 7. 6. extraordinarily raised up and sanctified by God to this purpose, though haply it may be probably, yet it cannot certainly be defined.

Melchizedek King of Salem] Heb. 7. 2. Thus righteousness and peace do kiss each other, Psal. 85. 10. Isaiah 32. 17.

Salem ] Not Salim, mentioned, John 3. 23. But Salem, Ps. 76. 2. Jerusalem.

brought forth ] Not for sacrifice, but to refresh Abram and his army, as, 2 Sam. 17. 27, 28, 29, The neglect whereof was punished in the Moabites and Ammonites, Deut. 23. 3, 4.

and he was the Priest ] King and Priest; both offices concurring in one Person. It was an ancient manner among Heathen Nations, Rex Anius Rex idem hominum, Phoebíque sacerdos. And how much short was it with the Patriarchs, and first-borne in Israel, before the Levites supplied their place?

V. 19. And he blessed him ] A part of the Priests office, Numb. 6, 23, 27. 1 Chron. 23 13. Heb. 7. 6, 7. The less is blessed of the greater.

V. 20. Blessed be God ] Thanked and praised.

and he gave him tithes of all] Abram gave Melchizedek, Heb. 7. 2, 4. 9, 10, 11. And Levi in Abr • ms loins. Tythes are due as an homage to God: as tribute is to Kings. They are called holy, an heave-offering to the Lord, Lev. 27. 30 Numb. 18. 24. As here Abram, so Jacob also paid them to the Lord, before the Levitical Law, Gen. 28. 22. In the Law of Moses they are strictly enjoined, Numb. 18. 20, 21. yea, if redeemed, a fifth part must be added to it; if changed, both it and the change thereof shall be holy, Lev. 27. 31, 33. yea, Heathen paid tithes both Greek and Latin. And here, being paid to Melchizedek, a type of Christ, they are not abolished by the Gospel.

of all ] Of all the spoils, of Sodom's too, and of all the vanquished. So of the Midianites, Numb. 31. 28, 29, 30. 37, 38, 39, 40, 41.

V. 22. I have lifted up my hand ] He had sworn or vowed, when he went forth to this war, and implored God's aide, Deut 32. 40. Dan 12. 7. Rev. 10. 5, 6.

V. 23. Lest thou shouldest say ] Thou or any man should say, that covetousness of the prey drew me to this war, or that this victory, or anything else enriched me, but God's extraordinary blessing, Esther 9. 15, 16.

CHAP. XV.

Ver. 1. AFter these things ] Spoken by Abram to the King of Sodom.

in a vision ] Of the night, v. 5. Numb. 22. 19. 20, There are nightly visions by dreams in sleep, ch. 31. 11. 46. 2. 1 Kings 3. 5. And so God came to Abimelech in a dream by night, Gen. 20. 3. and secret revelations came to Eliphaz, Joh 4. 12, 13. whereupon the false Prophets counterseited false dreams and visions in them, Deut. 13. 1. Jer. 23. 25, 28, 32. And there are also visions to men waking, as, Ezech. 1. 1. Dan. 8. 2. 10. 4, 7. 2 Cor. 12. 2. Acts 2. 17. Both ways God made himself known to his Prophets, Numb. 12. 6. whence Prophets were called Seers, and Prophecy is named a vision, Isaiah 1. 1. Here is meant an open apparition, which Abram a Prophet, ch 20. 7. beheld waking with the eyes of his body. For v. 9, 10. shows, he was waking, and a deep sleep is said to fall upon him after this vision, v. 12. In what manner, and how glorious this vision was is not set down particularly.

fear not ] The Prophets were sometimes terrified with visions, at the visible appearance of the Majesty of God So, Dan. 10. 7, &c.

fear not ] For the presence of my glory, for thine enemies, for any discomfort whatsoever.

I am thy shield ] Against thine enemies, those vanquished Kings, and all else.

reward ] Beyond all merit and measure.

I go ] Am going on, going away, mine age going on towards mine end.

V. 2. Childlesse ] Yet he rejects not the Promises of God concerning his seed, but as perplexed between fear and hope he bemoanes his sad state and condition, intimates and commends his desire to God, that he would at length remember his Promise made to him concerning his seed.

and the steward ] He most likely mentioned, ch. 24. 2. He now is the guide and stay of my family. Here Abram complains not of his steward, but commends him rather.

of Damascus ] By his Ancestors, though he borne in Abram's house, v. 3.

V. 3. Is mine heir ] Likeliest for the present, in my thoughts, if I go on and die childless, my Nephew Lot having no sons but daughters: and Eleezer having all under his charge.

V. 5. And tell the stars ] This rherefore was in the night.

if thou be able to number them ] Now at this view: though haply it were possible for Astronomers by much Art, to attain to the number of the visible stars. God speaks, as often, according to common account. Jer. 3 • . 22.

so shall thy seed be ] Innumerable, Deut. 1. 10. specially counting his spiritual seed, children by faith, according to the Promise, Rom. 4. 11, 12, 13. Rom. 9. 8 Gal. 3. 7, 29. innumerable as the dust of the earth, ch. 18. 16. as the sand on the sea-shore, ch. 22. 17.

V. 6. And he believed in the Lord ] For the innumerableness of his seed, and principally for the promised seed, wherein all the Nations of the earth should be blessed.

Believed ] Here is belief or faith first named in the Old Testament, whence Abram is called the Father of all Believers, Rom. 4. 11, 16, 17. And this before either Circumcision was ordained, or the Law given, Rom. 4. 9, 10 Gal. 3. 17. Now the word belief or faith signifies a lively motion of the heart and spirit, firmly resting in the things spoken. For which this belief or faith in Abram is much commended, Rom. 4. 18, to 22.

Counted ] Imputed, thought, esteemed.

for righteousness] Ps. 106. 31. Rom. 4. 3, 9. Now of this the Apostle inferreth justification by faith without works, both to Abram, Rom. 4. 4, 5. as having been an idolater, Josh. 24. 2. and still without glory of works before God, Rom. 4. 2. and also to all believers, Rom. 4. 23, 24.

V. 8. Whereby shall I know? ] This he asked to be strengthened against human infirmity, and to know somewhat more particularly of the manner of performance: and likely it was by a special motion of God's Spirit, as that also of Gideon, Judge. 6. 17, 37. and of Hezekiah, 2 Kings 20. 8. And others like by divine instinct, Gen. 24. 13, 14. 1 Sam. 14. 9, 10. without which such qaestions are not so lawful, Luke 1. 18.

V. 9. Take me an heifer ] Not for sacrifice, though all sorts here commanded to be used were fit for sacrifice; But for confirmation of this Promise and Covenant, as, Jer. 34. 18.

V. 12. And when the Sun was going down ] By comparing this with the fifth verse, it seems the day was spent by Abram in preparing and doing according to that command, v. 9.

a deep sleep ] As, ch. 2. 21. ecstacy or trance.

an horror ] See, Dan. 10. 8, 9. Here shadowing out the great distresses Abram's children should have through vexation of their enemies.

V. 13. In a land that is not theirs] In Canaan and Egypt.

and they shall afflict them ] Not all that time, nor the greater part, but upward of the last hundred years.

Four hundred years] Acts 7. 6. From the birth of Isaac to their going out of Egypt: Thus, From the birth of Isaac to the birth of Jacob sixty years, Gen. 25. v. 26. Thence to the birth of Joseph ninety years: Jacob being so old at Josephs birth, which is collected thus; Jacob was one hundred and thirty when. Joseph was forty, viz. thirty when Pharaoh advanced him, ch. 41. 46. after which passed seven years of plenty, and three of famine, when Jacob came down, ch. 47. 9. Now Jacob was fourteen years with Laban before Joseph was borne, ch. 30. 25. deducting then those fourteen years before Joseph was born, and forty years of his age out of Jacob's one hundred and thirty, and so will remain seventy five or seventy six, for the age of Jacob when he came to Laban, and so ninety years old he was when he had Joseph. Now Joseph lived in Egypt after his father came thither seventy years, Gen. 50. 26. Between the death of Joseph and birth of Moses were sixty years, as the undoubted beginning, and undoubted end of the four hundred years, do clearly and necessarily evince and enforce. Thence to the Israelites going out of Egypt, in the eightieth year of Moses age, eighty years, Acts. 7. 23, 24, 30 Now these several sums cast up come to four hundred

• 60
• 90
• 110
• 60
• 80
• 400.

In Exod. 12. 40, 41. and Gal. 3. 17. are four hundred and thirty years reckoned. But that is from the first giving the Promise and Covenant to Abram, which was in Ur of the Chaldees, to the foresaid time of their coming out of Egypt, which thirty years are thus made up; viz, five years in Haran, at the end whereof Abram was seventy five, ch. 12. 4. Thence ten years to the taking of Hagar, ch. 16. 3. Thence fifteen to the birth of Isaac when Abram was one hundred years old, ch. 21. 5. And thus from the first Promise to their coming into Egypt were two hundred and twenty years. And their time in Egypt two hundred and ten years. And this I take to be the true and clear Account of these times. The particulars wherein I differ from the great Annotations and others, in this Account I do willingly submit to the judgment of the learned.

V. 14. Will I judge] Exod. 7. 8, 9, 10, 12, 14. chapters, and Psal. 78. 43, to 52. and 105. 27, to 37.

with great substance] Exod. 3. 21, 22. 12. 35, 36. 38.

V. 16. In the fourth generation] Caleh the son of Hezron was the fourth generation from Judah, 1 Chron. 2. and Aaron and Moses were the fourth from Levi, Exod 6. 16, 18, 20.

V. 17. A smoking furnace, and a burning lamp ] By which God did pass between those pieces, Jer. 34. 18, 19. haply shadowing hereby their afflictions in the furnace of Egypt, Deut. 4. 20. and the burning bush, Exod. 3. 2.

V. 18. Have I given ] By Promise already, or this shows the certainty of the Promise.

from the river of Egypt] Sichor, Josh. 13. 3. Jer. 2. 18.

Euphrates ] The Lands so far became Tributary in David's and Solomon's days, 2 Sam. 8. 3, &c. 1 Kings 4. 21. 2 Chron. 9. 26. If they possessed not all that was promised, the cause was in their breach of Covenant with God, not in God's with them.

V. 19. The Kenites, &c. ] Here are ten Nations reckoned. After usually reduced to seven, Deut. 7. 1. Acts 13. 19.

CHAP. XVI.

Verse 1. NOw Sarai ] Being seventy five years old, and Abram being eighty five when he took Hagar, ch. 12. 4. ch. 16. 3, 16. Fifteen years after, Sarai beiug then ninety, and Abraham one hundred they had Isaac, ch. 17. 17.

an handmaid ] Or bondmaid, ch. 21. 10, 12. Opposed to a free-woman, Gal. 4. 22.

an Egyptian ] Of Chams posterity.

Hagar ] The Apostle allegorically makes her a figure of the Covenant of the Law on Mount Sinai, and of the earthly Jerusalem, gendring to bondage; and Sarah of the Covenant of the Gospel, and of Jerusalem which is above, gendring to freedom, Gal. 4. 22, to the end of the chapter. Gal. 3. 12, 14, 18, 22, 29.

V. 2. Restrained me] Ch. 20. 18. God had promised a seed to Abram, but not as yet unto Sarai; therefore doubting whether she should be the mother, she sets on foot this course; not lawful in itself, Mal. 2. 15. The impediment she alledgeth, why she was out of hope of bearing child, ch. 18. 11. was fifteen years after.

it may be ] No certainty. But after Sarah had a Son by Promise. ch. 18. 10. Gal. 4. 23. Rom. 9. 9.

I may obtain ] Thus Rachel and Leah did, and said, ch. 30. 3, 6, 9. by the Law, Exod. 21. 4. Bond-servants-children were their Masters.

V. 3. Ten years ] Since he left Haran.

to be his wife ] A secondary wife, a Concubine, ch. 25. 6. so Keturah, Gen. 25. 1. 1 Chro. 1. 32. so Bilha and Zil pa, Gen. 35▪ 22. yet called wives, ch. 37. 2. inferior to a lawful wife. This a fault and infirmity of faith in Abraham too.

V. 4. Conceived ] Quickly, v. 16.

despised] Prov. 30. 21, 23. it seems by Saraies words, v. 5. in an high degree.

V. 5. My wrong ] Likely Abram bear too much with Hagar's insolency, and was the more tender of her because she was with child by him. So the Israelites too passionate against Moses and Aaron, Exod. 5. 21. and Zipporah against Moses, Exod. 4. 26. either right thou my wrong, or bear the punishment thereof from God, yet otherwise she made a pattern of wively obedience, 1 Pet. 3. 6.

V. 6. Thy maid ] So he calls her still, and so Hagar calls her Mistress, v. 8.

in thine hand ] To correct her for her fault.

V. 7. And the Angel ] Christ the Angel of the Covenant, Mal. 3. 1. called here Jehovah, v. 〈◊〉 speaking as God, v. 10. called an Angel, Exod. 14. 19. 13. 21. 23. 20, 21, 22, 23. Isaiah. 63. 9.

Shur ] Towards Egypt her country, Exod. 15. 22. In this wilderness her posterity after dwelt, chap. 25. 17. 18.

V. 8. Whence ] As, ch. 3. 9.

V. 11. Thy affliction ] Though herself the cause of it.

V. 12. A wild man ] He after dwelt in the wilderness as a Salvage, and was a warlike man, fierce and unruly, rough and rude, of such courage, as to match all his opposers, ch. 21. 20.

his hand ] A quarrelsome man: he for booty by prey and pillage, they most to defend themselves.

and he shall dwell ] His seed be a several Nation from his brethren, border upon them, and they not able to overbear him, ch. 25. 9, 18. 37. 23.

V. 13. Have I also, &c. ] Magnifying God's mercy, for his careful eye and providence over her, for vouchsafing her so clear a sight of him, and that even here in the desert, which was more marvel then if it had been in her holy Masters family, and that after her so ill carriage of herself, and letting her yet live after it; many after the sight of God were afraid, yea, some that they should die, Gen. 3. 10. 32. 30. Exod. 3. 9. 24. 12. 33. 20. Deut. 4. 33. and, 5. 24. Judge 6. 22. 13. 22, Isaiah 6. 2. 5. Luke 5. 8.

V. 14. Beerlehai-roi] i. e. The Well of him that liveth and seeth me.

Kadesh] Kadesh-barneah, Numb. 32. 8. 13. 26. Deut. 1. 19. 9. 23. Josh. 14, 6, 7.

V. 15. Abram called his name ] Therefore Hagar returned as the Angel commanded.

Ishmael ] Likely upon Hagar's relation.

V. 16. Eighty six ] See Annot. on v. 1. For the space of thirteen years after this God keepeth silence, and speaketh not to Abram, ch. 17. 1.

CHAP. XVII.

Verse 1. APpeared ] In a visible form, v. 22.

before me ] As always in my presence, Gen. 5. 22. 48. 15. 1 King. 2. 4. 3. 6. 2 Kings 26. 3.

V. 2. Make ] Renew or stablish, it being made, as, v. 7. multiply] ch. 12▪ 2,

V. 3. Fell on his face] v. 17. In way of fear and reverence of gratulation and rejoicing.

and God talked with him ] After he had lifted him up, as may appear out of the seventeenth verse, where he is said to fall upon his face again.

V. 4. My Covenant is with thee] Ch. 12. 2.

a father of many Nations] Rom. 4. 16, 17. even all believing Christians, Gal. 3. 28, 29. following Abraham's doctrine and example.

V. 5. Abraham] i. e. a high father of a multitude, Nehem. 9. 7. so Jacob's name changed to Israel, ch. 32. 28. Isaiah 6 • . 2. Rev. 2. 17.

a father] Rom. 4. 17. Gen. 17. 6.

have I] Ch. 15. 8.

V. 6. Kings ] As Saul, David, Solomon, &c. of the Ishmaelites, Midianites, and Idumeans. Also the faithful Kings of the Gentiles, Rev 21. 24.

V. 7. And thy seed ] Specially Isaac, v. 19. ch. 21. 12, 22. 7. 18. Rom. 9. 8.

everlasting ] In respect of the long continuance of the outward ceremony of Circumcision; but for the spiritual part literally everlasting in Christ, Heb. 13. 20. 9. 15. Luke. 1. 71, 73. 1 Pet, 1. 4.

a God unto thee ] Herein consisteth the sum and substance of all; God himself wholly being applied to man for blessing and salvation. Ps. 144. 15. exercising his perfections for man's happiness.

V. 8. Wherein thou art a stranger] Acts 7. 5. Hebr. 11. 9.

everlasting ] So, Isaiah 60. 21. which for the earthly Canaan is to be understood conditionally, if his seed keep the Covenant, which they brake, and so kept it but for a time; Though the outward sign is changeable, yet the Covenant itself remaineth one in substance forever, Isaiah 63. 18. Lev. 18. 28. 20. 22.

V. 10. My Covenant ] Token of it, v. 11. so Covenant of Circumcision, Acts 7. 8. so the Lamb is the Lord's Passover, Exod. 12. 11▪ the bread the Lord's body. It is called the seal of the righteousness of faith, Rom 4. 11. sealing on God's part, that he would give them that promised seed the Messiah, and in him accept them, pardon and cleanse them; and on their part, that they would believe in the Messiah, and as God's peculiar people, mortify their • usts, and be new creatures.

Everyman-child ] The man is the head of the woman, from him the generation proceedeth, 1 Cor. 11. 3, 8. women are baptized, Act. 8. 12.

Circumcised ] With shedding of blood, with shame and much pain, Exod. 4. 25, 26. Gen. 34. 25. It figured mortification, Deut. 10. 16. 30. 6. Rom. 2. 25, 29. 4. 11. Phil. 3. 3. Col. 2. 11, 13. See, Lev. 26. 4I. Isaiah 6. 10. Jer. 4. 4. 6. 10. Lev. 19. 23. Heb. 9. 22.

Circumcised ] By whom it is not specified. Abraham did it, v. 23. And likely the Parents, Masters or Magistrates did in case of neglect Zipporah did it, Exod 4. 25.

V. 12. Eight days old ] Though it fell on the Sabbath day, Josh. 7. 22. Creatures till eight days old were unclean, not fit for sacrifice, Lev. 22. 27. And so in mankind, Lev. 12. 2. The same number of days in many other Levitical rites, Lev 8. 33, 35. 9. 1. 14. 8, 9, 10. 15. 13, 14. Numb. 6. 9, 10. Ezech. 43. 26, 27. And yet we read, Josh 5. 2. &c. the day and Sacrament itself neglected; and the Lord commanding Joshua, to circumcise all the males borne in the wilderness, in that space of forty years wandering, at Gilgal. And haply sickness might put off circumcision till time of health, Hos. 6. 6.

V. 13. Bought with thy money ] Heathen Proselytes and their Infants, were hereby made capable and partakers of God's Covenant.

in your flesh ] Genital part. To teach regeneration of nature, Psal. 517. to make an holy seed, Ezra 9. 2. 1 Cor. 7. 14. Thus honoring that uncomely part, to bear the mark of the heavenly Covenant. Thus the foolishness of God is wiser then men, 1 Cor 12. 23. 1 Cor. 1. 23, 24.

V. 14. Cut off from his people ] The Infant here can be in no fault, as not capable either of the command or contempt; He cannot be said to break the Covenant, in the end of this verse) that can do nothing that belongeth to the keeping of it. Neither was Moses child in danger of it, but the father, Exod. 4. 24. neither was the want of Circumcision so p • rillous, except in case of contempt or willful neglect, Josh. 5. 7. As likewise it was with the Passover, enjoined upon the same danger and penalty, Exod. 12. 14, 15. And yet omitted in the wilderness, and put off upon occasions to the second month, Numb. 9. v 10, 11. 2 Chron. 30. 2, 3. The penalty here then is laid upon that man, who not being circumcised in his Infancy, should afterwards also willfully and contemptuously neglect it; and upon those by whose default Circumcision of the Infant is omitted, as Ezech. 18. 20 Now the penalty of cutting off from his people here; is elsewhere in Scripture expressed in other cases, with this variety; shall be cut off, Lev. 17. 4. utterly cut off, Numb 15. 31. cut off from Israel, Exod. 12. 15. cut off from my presence, Lev. 22. 3. from the Congregation of Israel, Exod. 12. 19 from among the Congregation, Numb. 19. v. 20. from the midst of my people, Ezech. 14. 8. in the sight of their people, Lev. 20. 18 as in the case of Moses before mentioned, cut off from the earth. And it is used as a threatening and penalty against divers sorts of sins and sinners, against such as eat leavened bread in the feast of the Passover, Exod. 12. 15, 19. or forbear to keep that feast, Numb. 9. 13. or that eat fat, Lev. 7. 25. or blood, Lev 7. 27. 17. 10, 14. or that eat of the flesh of the peace-offering on the third day, Lev. 19. 8. or that eat of the flesh of sacrifice, having their uncleanness on them, or being unclean, do not purify themselves, Numb. 19. 13, 20. or having touched any unclean thing, Lev 7. 20, 21. 22. 3. or that bring not their sacrifice to the door of the Tabernacle of the Congregation to be killed there, and not elsewhere, Lev 17. 4, 9. or that shall not afflict his soul on the fast-day, the tenth day of the seventh month, Lev. 23. 29. or doth any work in that same day, or that defileth the Sabbath to do any work therein, Exod. 31. 14. or that lieth with a woman in her sickness, Lev. 20. 18. or with a sister, Lev. 20. 17. or an idolater, Ezech. 4. 8. or that gives of his seed to Molech, Lev. 20. 2, 3, 4 or that turneth after wizards and such as have familiar spirits, • ev. 20. 6. or that doth ought presumptuously, Numb. 15. 30, 31. All these are expressly threatened with, and sentenced to this punishment. And the meaning of the phrase is most usually taken to signify a cutting off by death, and it is so expressed, Exod. 31. 14. Lev 17. 4 20. 2, 3, 4. 5. And must needs be so understood when it is used against grievous sins and crimes, as against idolatry, witchcraft, incest, and sins done presumptuously, despising the Word of the Lord, and reproaching him. This penalty is to be inflicted by the Magistrates power no doubt: And in case of his fail, God himself threatens and undertakes to do it, Lev. 17. 10, 20. 2, 3, 4. 5, 6. 23. 30. And for the lesser offenses mentioned, they being wittingly and willfully done in God's Worship and service, and against his plain and peremptory command; I see not how they come short of sins of presumption, Numb. 15. 30. which are doomed to death in the judgment of the learned upon that place. I conceive therefore that they fall short, that by this penalty here, will understand no more, but that such an offender is to be cast off, and held for no Jew, but as an Heathen man. And they also that would apply this phrase here, and in other places of the Old Testament, for the maintenance of Ecclesiastical Excommunication among the Jews. The doubtfulness of the meaning of the phrase hath made me the more inquisitive into it, I confess, if not too tedious in it. However I leave all to better judgments. And for my part like not in things dubious to be too definitive.

V. 15. Sarah ] Yet in the New Testament it is written Sara, without the [ h ] the Greek tongue having no [ h ] at the end of words.

V. 16. Nations ] 1 Pet. 3. 6. Jerusalem, which is above her answerable type, is the mother of us all, Gal. 4. 26.

V. 17. Laughed ] For joy and wonder, Rom. 4. 17, 18, 19, 20, 21. as over-joyed and amazed at the promise which he believed, Heb. 11. 12. rejoicing even at the promised seed, Joh. 8. 56.

an hundred years old] Rom. 4. 19, 20. he did hope against hope. If Abraham married Keturah thirty seven years after this time, and had six children by her, then surely God shown his power in renewing Abraham's vigor and strength of body as the Eagles, Psal. 103. 5. or it may rather seem that Abraham took Keturah in Sarabs life-time, within those thirty seven years between the birth of Isaac and her death, seeing Keturah is called his Concubine, 1 Chron. 1. 32.

V. 18. Oh that Ishmael] Ch. 16. 10.

V. 19. Isaac ] Laughter, Chap. 21. 6.

V. 21. My Covenant ] Thirteen times named in this chapter, Luke 1. 72, 73, 74.

with Isaac] Ch. 21. 12. Rom. 9. 7, 8. Gal. 3. 29.

at this set time] Ch, 18. 10. This was just a year before Isaac's birth.

V. 22. Went up ] Ascending, vanished out of his sight; so from Jacob, ch. 35. 13. so from Manoah and his wife, Judge. 13. 20.

V. 23. In the self-same day ] Of the command, not eight days after.

V. 24. When he was circumcised ] By whom Abraham was circumcised is not set down. But he is said to circumcise the rest, v. 23. some say that now the Jews use Surgeons in this service.

CHAP. XVIII.

Verse 1. PLaines ] O. Oak-grove.

of Mamre,] Ch. 13. 18. 14. 13. 23. 19.

V. 2. Three men ] So▪ in his thought, and in appearance. But thus he entertained Angels at unawares, Heb. 13. 2. But one of them is called Jehovah, 13, 14, 17, 20, 22. And after Abraham so acknowledgeth him, v. 25, 27. The other two were created Angels, Ch 19. 1.

V. 3. Lord ] Speakes to one of them, in show, the chief.

V. 6. Three measures ] Jews write that their measure, which they call Seah, the Greeks Saton, contains as much as one hundred forty four Hens eggs, about two gallons and 1/2 of our measure, three of these measures make an Ephah, containing about seven gallons, and 1/2

V. 8. And they did eat] Ch. 19. 3. They had true bodies for the time, and did truly eat. Though a Spirit hath not flesh and bones. Luke 24. 39. yet Spirits may, and by God's dispensation sometimes do assume human bodies.

V. 9. Where is Sarah thy wife ] Thus they begin to manifest themselves to be more then men.

V. 10. He said] Jehovah, v. 13.

return ] Not by apparition again, but by performance of promise, ch. 21. 1.

according to the time of life ] From this time, according as the time of life is between conception and birth; so many months as a woman goes with child, Rom. 9. 9. This Promise argued more then men.

V. 11. After the manner of women] Rom 4. 19. Heb. 11. 11.

V. 12. Laughed ] Not as Abraham, ch. 17. 17. but through weakness of saith, and therefore it is reproved, v. 13. yet commended, Heb. 11. 11. after sure she did better recollect herself, Luk. 1 45. after she laughed for joy, ch. 21. 6.

within herself ] Not outwardly and openly, which haply made her the more readily deny it.

V. 13. And the Lord said] Jehovah said, Christ, so, v. 17. He knew her thoughts themselves.

f • ying, shall I, &c ] She used, if not the very same words, yet to the same sense.

V. 15. Denied, for she was afraid ] Weaknesses and failings in Saints.

V. 16. Toward Sodom ] As going thither, the two Angels did so, ch. 19. 1.

V. 17. Shall I hide] Amos 3. 7. Joh. 15. 15. Abraham a Prophet, ch. 20 7. and a friend, 2 Chron. 20. 7.

V. 19. He will command ] Duty of Parents, and Masters of families, and example to them, Gen. 28. 1. Deut 6. 7. 11. 10. 32. 46. Job 1. 5. Prov. 6. 20.

V. 20. Sodom and Gomorrah] Admah and Zeboim, Deut. 29. 23. Hos. 11. 8.

V. 21. I will go down and see ] God speaks after the manner of men, as, ch. 11. 5, 7.

V. 22. And the men ] Two of the three, ch. 19. 1.

stood yet before the Lord ] Jehovah. This Abraham now knew.

V. 23. Drew near ] A sign and fruit of saith in prayer, Heb. 7. 19. 10. 22.

V. 24. Within the City ] Implying the like for the other three Cities.

V. 25. That be far from thee ] That the righteous should be as the wicked, taken away in justice, wrath and vengeance, as the wicked Sodomites here were; though in public calamities they are sometimes taken away, as the wheat is thrashed with the chaff, yet it is in mercy to them.

V. 32. Ten] Jer. 5. 1. God offers mercy if there were but one, Isaiah 65. 8. sometimes again he forbids his Prophets to pray for such, Jer 15. 1. Ezech. 14. 14.

CHAP. XIX.

Verse 1. TWo Angels ] Two of the three, chap. 18. 2, 22.

in the gate ] As Abraham in the tent door, ch. 18. 1. Both entertain Angels at unawares, Heb. 13. 2.

V. 2. Behold now ] Now that the night is come on.

Nay ] To try his affection, and haply they would have done so otherwise, to see the behavior of the people, and their carriage, ch. 18. 21.

V. 3. They turned in ] Upon his pressing of them. A sleight invitation may be seriously refused; and yet that which is pressing be accepted afterwards; so, Luke 24. 28, 29. and this without Popish equivocation, or mental reservation.

unleavened ] For haste. And so unleavened is to be understood, ch. 18. 6. See, Exod. 12. 39.

V. 4. But before they lay down ] Likely the rare beauty of the two men (Angels) being soon noted and spread abroad occasioned this.

all the people ] So vile were they all.

V. 5. called unto Lot, Isaiah 3. 9. proclaim their sin, impudence.

know them ] Hence that sin is called Sodomy or Sodometry, as from Simon is the name Simony, Acts 8. 18. Jude v. 7. Rom. 1. 23, to 27.

V. 7. Brethren ] In nature, Act. 17. 26. Isaiah 58, 7 Gen. 29. 4. 1 Sam. 30. 22, 23. And in neighbourhood.

V. 8. Two daughters ] Virgins; yet betrothed, v. 14. This sinful in Lot, Rom. 3. 8. Neither had he such power over his daughters, nor ought they to have yielded to him herein. Haply he might think and hope by this strange offer, to take off their minds, qualify their present heat by some delays, and alter them from their whole purpose by degrees. As Reuben sought by his strange offer, Gen. 42. 37. to alter his fathers mind, and so indeed brought him at last to let Benjamin go with them, chap. 43. 9, 10.

V. 9 Stand further ] Spoken in disdain, as, Isaiah 65. 5.

needs be a Judge ] Now and heretofore, 2 Pet. 7. 8.

pressed sore ] To impudence they join violence, as, Judge. 19. 22. 20. 5. Their other sins are mentioned elsewhere, as, Ezech. 16. 49.

V. 11. With blindness ] Such, as they could not see the door, though likely the house, and the way to their own houses; so dazzled, such a blindness likely as that of those Aramites, 2 Kings 6. 18. which could see to follow the Prophet, though they could not distinctly discern who he was, nor the way they went, nor the City whereto they came, v. 20. Mar. 8. 24. Luke 24. 16.

wearied themselves ] Infinite impudence in sin.

V. 14. Which married ] Shortly should, being about to marry them, and already betrothed, Deut. 22. v. 23, 24. Mat. 1. 18, 20, 23, 24, 25.

V. 15. Which are here ] Possibly he had other daughters which were married, and were dead, or else refused and perished with their husbands. But this not so likely.

V. 16. Laid hold] John 6. 44.

V. 17. That he said] Jehovah; most likely, by the passages in the ensuing verses. He had now left Abraham, met them, and made himself known to Lot.

Look not ] Thou, or any in thy company, v. 26. Luke 17. 22. See, Luke 9. 62. Mat. 24. 16, 17, 18. Phil. 3. 13, 14.

V. 19. I cannot escape to the mountain ] In so hasty a flight make so long a journey, lest ere I get thither the judgment poured out should overtake me. His infirmity of faith and fearfulness, out of which he left Zoar also, v. 30.

V. 22. I cannot] Mar. 6. 5. Exod. 32. 10. Deut. 9. 14. Gen. 32. 26.

Zoar ] Little, before Bela, ch. 14. 2.

V. 23. The Sun was risen ] Hasty flight from break of day, v. 15. to Sun-rising and speedy execution of justice.

V. 24. Then the Lord ] Jehovah from Jehovah. Suites well with a plurality of persons in the unity of the Deity.

brimstone and fire] Luke 17. 28, 29, 30. Fit judgment for their stinking burning lusts, and fire unnaturally descending, to punish their unnatural lusts. And this but a forerunner of their everlasting punishment, in that lake which burneth with fire and brimstone forever, Rev. 21. 8. Jude v 7.

V 25. Overthrew these Cities] Deut. 29. 23 Isaiah 13 19. Jer. 50. 40. Amos 4. 11.

V. 26. From behind him ] Either Lot going before, and she following behind him, looked back; or Lot coming hindmost to haste them forward, she looked back, behind and beyond him.

a pillar of salt ] A statue of salt; not such salt as will melt with rain, and turn into water, but a kind of rocky mineral salt, which will endure all weathers, and serve for a lasting monument, Numb. 18. 19 2 Chron 13. 5. This place of this Plain is called the salt sea, ch. 14. 3. Salt to season us with better wisdom, Luke 17. 32. 9. 62.

V. 27. Stood] Ch. 18. 22.

V. 28. The smoke ] Before it was as the Garden of the Lord, ch. 13. 10. but now fearfully destroyed, Psal. 107. 34.

V. 29. Remembered Abraham] Ch. 12. 1. 14. 14. 16. 18. 23, &c. yet this excludes not a regard had to the righteousness of Lot, 2 Pet. 2. 7, 8.

V. 30. In the mountain ] Whare the Lord appointed him first, v. 17. so now he finds it had been best to have followed God's Will at the first.

feared to dwell in Zoar, and he dwelt in a cave ] Weakness of faith and other causes might occasion this fear.

two daughters ] Maidens, v. 8.

V. 31. In the earth ] She knew there were people in Zoar: and saw the judgment to be particular, not universal over the earth or Canaan: and that Abraham and his family were not far off. But she complains, as for the present mured up in a cave, and in this solitary life, without society of any but themselves, like to be deprived of all hope of marriage; and this fear and passion blinding her, drives her to this desperate damnable course.

V. 32. Wine ] Which they had brought from Zo • r, conceiving, that unless drunk he would never sin so foully.

perceived not ] Drunkenness drowns all understanding, sense and conscience. He did prostitute their chastity, v. 8. They overthrow his. This just, as from God, though evil in them. He righteous in Sodom, and almost Sodomitical here.

seed of our father ] They seem to be greedy of having children of their own kin, and not of the faithless and cursed Nations. And by giving the names of Moab and Ben-ammi, v. 37, 38. even to boast of it.

V. 37. Moab ] The Moabites idolaters, neighbors and enemies to the Israelites, yet Ruth a Moabitesse and our Savior came of her.

V. 38. Ben ammi ] Son of my people. Ammonites like the Moabites to the Israelites. Many foul faults and infirmities in Lot, and yet pardoned upon repentance, and he commended, 2 Pet. 2. 7.

CHAP. XX.

Verse 1. THence ] From the Plaines of Mamre, ch. 18. 1. There it is likely he had now lived about fourteen years, ch. 13. 18. 14. 13.

between Kadesh and Shur] Ch. 16. 14, 7.

Gerar] Ch. 10. 19. Hither Isaac came to sojourn, ch. 26. 1, 6. and after went from Gerar to the valley of Gerar, v. 17.

V. 2. She is my sister] Abraham falls into the same sin the second time, ch. 12. 13. And so Jehoshaphat in joining with Ahab, and after with Ahaziah, reproved both times, 2 Chron • 9. 2. 20. 37.

Abimelech ] The common or usual name of the Kings of the Philistines, ch. 26. 1. Psal. 34. title. See, Anno • . on ch. 12. 15.

V. 3. God came] Psal. 105. 14.

in a dream by night ] Dreams natural are not much to be heeded, as being full of vanities and deceits, Eccles. 5. 3, 7. Isaiah 29. 7, 8. Job 20 8. Dreams are sometimes by the illusions of Satan, as to the false Prophets, Deut. 13. 1, 3, 5. Jer. 23. 25, 27. 27. 9. 29. 8. Zach. 10. 2. Jude v. 8. Dreams are sometimes supernatural, sent of God, and bring their evidence and assurance with them: God thereby signifying what he would, or what men should do. And thus God sends dreams sometimes upon extraordinary occasions to wicked men, as here 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 to Abimelech; and so to Laban, Phara • h, and his butler, and baker, to the Midianite, Judge. 7. 13. to Nebuchadnezzar, to Pilate's wife, Mat. 27. 19. And all these, for the good of his own servants and people. And chiefly God sends them to his choice servants themselves, as to Jacob, to Solomon, to Daniel, to Joseph the son of Jacob, to Joseph the husband of the blessed Virgin. And this was one of the ordinary means whereby God revealed his Will unto his Prophets. Numb. 12. 6. Joel 2. 28 Acts 2. 17. Under which color Saul complains of the want of them, 1 Sam. 28. 15.

a dead man ] A condition and exception is implied, v. 7. So, Jonah 3. v. 4. John 3. 18. The Lord had now struck him and his, v. 17, 18. And here tells him the cause.

V. 4 Near her ] Nor touch her, v. 6. being hindered by God's plague and sickness, v. 17, 18.

a righteous Nation ] Seeing it on his family, v. 17, 18. and fearing it on all his people and subjects. As they sometimes smart for the Princes sin; so ch. 34. 24. 2 Sam. 24. 17. so threatened here, 27.

V. 5. Even she herself said ] It was even Sarah's sin also.

integrity ] Yet he had a wife, v. 17 but haply he thought Polygamy no sin.

V. 6. Withheld thee ] God's restraining grace in the wicked, giving means to stay from evil, Gen. 31. 7. 1 Sam. 25. 26. Gen. 35. 5 Exod. 34. 24. And again sending delusions when it pleaseth him, for the punishment of sin, 2 Thes. 2. 7.

against me ] Though wronging in it both Abraham and Sarah, Psal. 51. 4.

V. 7. A Prophet] Psal. 105. 15. To whom God familiarly revealed himself and his Will, and who foresaw Christ's day, ch. 18. 17, 18, 19. John 8. 56. Some Prophets foretell this to come; some only interpret Scripture, as, 1 Cor. 14. 3, 29. 31, 32. Rom. 12. 6. Aaron is called Moses Prophet, i. e. Interpreter, Exod. 7. 1.

and he shall pray for thee ] Prayer for others is the work of a Prophet, Jer 14. 11. 15. 1. 27. 18.

V. 12. Indeed she is my sister] See, Annotat. on chap. 11. 19.

V. 13. When God caused me ] In the Hebrew it is, when they, even God, or the gods caused errare facerent Deus, So, 2 Sam • . 23. Here Elohim is coupled with a word plural, expounded singularly, Josh. 24. 19.

V. 16. Thy brother ] As thou callest him. This sum is 62. li. 16. sh.

a thousand pieces of silver] i. e. shekels usually where silver is set down, and not the kind, shekels are understood, as, Numb. 7. 13. where in the end shekels are named. And where shekels are set down, and the metal not expresed, there silver is understood; so, Exod. 30. 13, 15. compared with Exod. 38. 25, 26. The common shekel is 1. sh. 3. d. The shekel of the Sanctuary 2. sh. 6. d. i. e. ½ ounce. In gold 15. sh. ½ shekel is a Bekah, Exod. 38. 26. ¼ is mentioned, 1 Sam 98. which is the Roman penny, and Grecian drachma, our 7. d. ob. (still counting upon the sacred shekel) A common shekel is ten Gerahs, our 1. sh. 3. d. The Kings shekel 1. sh. 10. d. ob. The sacred shekel is 2. sh. 6. d. Shekel comes of Shakal, weigheth; whence haply come our skole, or skase to weigh; they used of old to weigh money. A sacred shekel is twenty Gerahs, Exod. 30. 13. A Gerah weighed sixteen barley corns, and is our 1. d. ob. Of shekel or the Chaldee Selang, our shilling seems to come. The Greeks translate shekels didrachmaes, or double drams

a covering of the eyes ] Covering of the eyes and face with a veil, is a sign of the wives subjection, and of the husbands power, Gen. 24. 65. 1 Cor. 11. 3, 6▪ 7, 10. He is the Guardian of thy chastity to cover thee from the eyes and lusts of all others.

Thus she was reproved ] These are rather Moses words, then Abimelech; here a Heathen King schools her, to her greater shame.

V. 17. Healed Abimelech ] Therefore there was some further punishment, then the closing up of the women's wombs by barrenness, which was a thing that could not in so short a time, either be perceived as a judgment, or discerned as a cure upon Abraham's prayer.

CHAP. XXI.

Ver. 1. VIsited ] This word signifieth God's remembrance, care, providence, performance of what he hath spoken, be it good or evil, in justice, as, Exod. 20. 5. or in mercy, for blessings temporal or spiritual. Here, for performance of his promise of a child to Sarah, ch. 17. 19, 21. 18 10, 14.

V. 2. Conceived ] Hereupon her faith commended, Heb. 11. 11.

at the set time] Ch. 18. 10, 14. Hereupon Isaac is said to be borne by promise, Gal. 4. 23, 28. Isaac borne at Gerar.

V. 3. Isaac ] So appointed by God, ch. 17. 19.

V. 4. Being eight days old ] On the eighth day, chap. 17. 12.

V. 5. An hundred years old] Ch. 17. 1.

V. 6. Laugh ] For joy now, Isaiah 54. 1. 66. 10. Gal. 4. 27. not out of diffidence, as, ch. 18. 12, 13, 15. Laughing is taken for mocking, or laughing to scorn, v. 9.

V. 7. Who would have said ] So, Isaiah 49. 21. Rom. 4. 18.

children ] As daughters for daughter, and sons for son, ch 46. 7, 23.

V. 8. Weaned ] So Samuel 1 Sam. 22. 23, 24. It is not said at what year of his age.

feast ] Fitter at that time then at the time of birth or Circumcision.

V. 9. Mocking ] Laughing to scorn, mocking him as their young Master, and he that must forsooth be heir of all. And likely his mother Hagar had some hand in it, as being not free from an envious eye, and repining at the jollity of this feast; and therefore she is cast out too. So, ch 19. 14. Ezech. 23. 32. Nehem. 2. 19. 4. 1. This mocking here was in some malignant bitter way, which so highly incensed Sarah's wrath. St. Paul calls it a persecution, Gal. 4. 29. So Cham his mothers Progenitor derided his own father, ch. 9. 22.

V. 10. She said ] By the Spirit of God, and God confirms it, v. 12. And Paul saith not that Sarah, but the Scripture speaks it, Gal. 4. 30. Her saying was not only passionate, but prophetical.

this bondwoman and her son ] Gal. 4. 22, 23, 24, 25, 30, 31.

not be heir ] Under this inheritance Heaven was figured, Gal. 3. 18, 29.

V. 12. And God said ] By night, v. 14. God approves Sarah's mind and Will, it was not then only her passion that ruled her.

the lad] Ishmael was now about seventeen or eighteen years old, chap. 17. 24. 25. 21. 5.

in Isaac shall thy seed be called ] And not from Ishmael. The promised seed and spiritual prerogatives shall be entailed upon him, Rom. 9. 7, 8.

V. 14. Bottle of water ] Scant in those dry deserts.

and the child ] See Annot. on v. 12

wandered ] Lost her way in those deserts towards Egypt.

of Beersheba ] So first called, v. 31.

V. 15. Cast the child ] Being sick and fainting for thirst.

V. 16 The death ] Such extremity they were come unto in the wilderness.

V. 17. And God heard ] In accomplishment of his Promises, ch. 16. 10, 12. 17. 20.

where he is ] Though he be cast out of his fathers house, and here in such misery.

V. 18. And • old him in thy hand ] Not lay him on thy back.

V. 19. Opened her eyes ] Withheld before from seeing it, by grief or some other reason; or as it was with the two disciples going to Emmaus, Luke 34. 16, 31. and Elisha's servant and the Aramites, 2 Kings 6. 17, 18, 20.

V. 20. Dwelt in the wilderness] Ch. 16. 12.

archer ] And so a Warriour, shooting with the bow being used in war, ch. 48. 22. 49. 23, 24. Psal 44. 6. Josh. 24. 12. 2 Sam. 1. 22. 1 Kings 22. 34.

V. 21. Paran ] Nigh to Sinai, through which the Israelites went, Numb. 10. 12. A part of th • t wilderness is called Kedar, from one of Ishmael's sons of that name, ch. 25. 13. Ps. 83. 6.

his mother ] The mothers right in marrying her child; she chose an Egyptian as herself was one.

V. 22. At that time ] While Abraham dwelt at Gerar, ch. 20. 1. and after Isaac's weaning.

that Abimelech.] Ch. 20. 2.

V. 23. If thou shalt lie unto me] Gen. 14. 23. An imperfect speech, implying an imprecation if he should deal deceitfully with him. For an oath calls God both as a witness of the truth, and an avenger of the untruth. This imprecation is sometimes expressed, as, Ruth 1. 17. 2 Cor. 1. 23.

V. 24. I will swear] He • . 6. 16. Abraham's right to the land of Canaan, was but for the future, after four generations, ch. 15. 13, 16.

V. 25. A Well of water ] Of great use in that dry Southerne part of Canaan. And therefore such strife about them, v. 30. ch 26. 15, 18, 19, 20, 21, 22, 2 • , 32.

V. 27. And Abraham took sheep ] Likely gifts were in use at the making of Covenants Or he did it in requital of Abimelech's gifts, ch. 20. 14.

V. 30. That they may be a witness ] To prevent future controversy about this Well, v. 25. so an heap of stones is made a witness, ch. 31. 46▪ 48.

V. 31. Beersheba ] The Well of the oath, or of seven, with relation to the seven lambes. It was afterward in the Southerne part of the lot of the tribe of Judah, toward the coast of Edom, Josh. 15. 21, 28. 1 Xings 19. 3. Nehem. 11. 25, 27. yet seems to be allowed to the tribe of Simeon, which was within the inheritance of the tribe of Judah, Josh. 19. 1. 2. 1. ch. 4. 24, 28. It is oft opposed to Dan, as to the Northern part of Canaan. There is a Well, Wilderness and City of this name, all joining together. As Abraham dwelt here, and made this Covenant, and digged this Well: so after Isaac dwells there, makes a Covenant, and digs again the Well, and renews the name, chap. 26. 23, 33. And Jacob dwelling there with his father, went thence to Laban in Haran: and going into Egypt, with all his family comes thither, there sacrificeth and hath a vision. And yet at last in the days of King Uzziah or sooner, it became a seat of some solemn idolatry, Amos 8. 14. 5. 5.

V. 32. a Covenant ] Such Covenants lawful with Heathens and Idolaters; so, ch. 31. 44.

V. 33. Grove ] Of Oaks, as intending long to dwell here. Abraham dwelt under the shadow of trees in the Plain of Mamre, ch. 18. 4, 8. Here it seems he intends it for a religious use, for the place of prayer and exercise of God's Worship, as not being a thing yet forbidden. But after in Moses time, when God had chosen a place of Worship, God strictly forbids this, not to plan • a grove of any trees near the Altar of the Lord, and commands such groves to be cut down, and threatens grievously such offenders; yet hardly were God's people kept from this sin and idolatry, but they planted groves, placed their idols, served them, even as the Canaanites and other Heathens did, Deut. 12. 2. Thus it was in the times of the Judges, ch. 3. 7. In the times of the Kings of Israel throughout, 2 Kings 17. 16. specially in the reigns of Joroboam, 1 Kings 14. 15, and of Ahab, whose Queen Jezebel had four hundred Prophets of the groves, that did ear meat at her table; yea, and in the reigns of some Kings of Judah, specially of Ahaz and Manass • h. But the godly Kings of Judah cut them down, plucked them up, or burnt them, as Jehoshaphat, Hezekiah and Josiah. And Asa put down his Grandmother Maachah from being Queen, because she had made an idol in a grove.

V. 34. Many days ] Till Isaac was offered, ch. 22. 19. And how long after we know not.

CHAP. XXII.